唐纳德·沃斯特和美国的环境史研究

唐纳德·沃斯特是美国著名的环境史学家 ,对世界环境史研究作出了突出贡献。本文分为两部分 :第一部分从环境史理论、环境知识史和新西部史等三个方面介绍沃斯特的主要研究成果 ;第二部分是作者对沃斯特的访谈 ,他就环境史的兴起、农业生态史模式、世界环境主义运动的发展、“9.11事件”后美国环境史研究的新趋向等问题提出了自己的看法。     

方纳谈当代美国史学

20 0 0年 6月 1 3日 ,美国历史学会主席、哥伦比亚大学德威特·克林顿讲座教授埃里克·方纳 (EricFoner)应邀在中国社会科学院世界历史所作题为“当代美国史学研究的最新发展”的报告 ,内容涉及美国社会史、妇女史、政治史等史学分支学科的现状 ,史学在社会中的地位和作用 ,公共知识分子的角色等内容 ,并回答了有关学者的问题。报告会后方纳教授还与所领导商谈了学术交流与合作等问题。方纳教授 1 943年生于纽约市 ,1 96 3年毕业于哥伦比亚大学 ,后获英国牛津大学学士学位和哥大博士学位。他是英国皇家科学院通讯院士 ,在牛津大学、莫斯科大学、普林斯顿大学、耶路撒冷大学等世界著名学府担任过讲座或客座教授。在任美国历史学会主席之前 ,还在 1 993— 1 994年间担任过美国历史学家组织主席 ,这是美国史学界两个最高荣誉职务。方纳教授早年师从美国著名史学家理查德·霍夫斯塔特 ,研究 1 9世纪美国史、黑人史、奴隶制、内战与重建和美国政治文化。他最具影响力的专著有 :《自由的土地、自由的劳工和自由人》、《汤姆·潘恩和革命的美国》、《只有自由 :奴隶解放及其遗产》、《重建 :美国未完成的革命》、《自由的法律制定者》、《美国自由史话》(此书中文版将由商务印书馆出版 )。除学术研究外 ,方纳教     

美国著名环境史学家唐纳德·沃斯特教授访谈录

按语 唐纳德·沃斯特（Donald Worster）教授是美国最有影响的环境史学家之一,现执教于美国堪萨斯大学。他著述颇丰,迄今为止已经出版了11本著作,他刚完成的关于约翰·缪尔的传记,也将于年内出版。沃斯特1971年从耶鲁大学获得博士学位,1981—1983年曾任美国环境史学会主席,从1984年起一直担任剑桥大学出版社“环境与历史研究”丛书的主编,可堪称环境史这一领域的奠基人之一。他于2004年被美国环境史协会授予杰出成就奖。     

关于马丁·路德历史成就的评价问题

1983年是马丁·路德诞辰五百周年,东德的某些知名人士,早在1980年6月就召开了筹备会,准备大规模纪念。筹备会主任在会上发表了题为《捍卫马丁·路德的历史成就》的讲话,大谈马丁·路德的“历史成就”。关于马丁·路德的历史成就,是研究世界史的人共同感兴趣的问题,本文拟对此略述自己的看法。一有人把马丁·路德赞为“德国人民最伟     

美国城市发展模式的历史解读

提及中国的美国城市史研究,王旭教授是学界公认的领军人物。他的研究不仅得到了史学界同行的广泛赞誉,而且成为地理学、经济学等学科从事城市研究工作的学者了解美国城市历史和现状的重要参考。自2000年出版我国第一部美国城市通史著作后,王旭教授继续深入探究美国城市的发展道路,     

美国历届副总统的任期

1989年1月20日,乔治·布什宣誓就任美利坚合众国第41届总统,他是美国历史上152年来第一位当选为总统的上届副总统。152年前,安德鲁·杰克逊总统第二任期的副总统马丁·范布伦在杰克逊任满后当选总统。在这之前,第一位美国副总统约翰·亚当斯在第一位美国总统乔治·华盛顿之后当选为第二位总统,而其副总统托马斯·杰斐逊又在他之后由第二位副总统成为     

“铁托道路”是怎么形成的?——一九四八年苏南冲突始末

美国副总统华莱士有过一句很形象的评论。他说:“马克思是共产党人的上帝,列宁是共产党人的耶稣·基督,斯大林是共产党人的第一任教皇,铁托是共产党人的第一个马丁·路德。”当然,铁托没有马丁·路德那样幸运,由于斯大林先发制人,铁托到底没有形成自己的教派。     

与明史结下不解之缘——范德教授的汉学研究

范德(Edward L.Farmer),美国明尼苏达大学(University ofMinnesota)历史系教授,美国著名的中国明史研究专家。他於1935年出生在美国加州波罗·阿尔图一个大学教授之家。在学术背景上,他在1957年获斯坦福大学历史哲学学士学位,1962年获哈佛大学东亚研究硕士学位,1968年获哈佛大学历史与远东语言博士学位。此後,他於1967-1968年在耶鲁大学历史系任教。自1968年起,到明尼苏达大学历史系任教,从助教、副教授到教授,近四十年来,他孜孜致力於中国史、特别是明史的教学和研究,学术成就斐然,主要是在明史研究方面。1975年,他创办了《明史研究(》M…     

美国法律史研究领域的"赫斯特革命"

J .威拉德·赫斯特教授在 2 0世纪下半叶使美国法律史研究走出了专注于法律自身演变的所谓法律内史的黑盒子 ,转而从法律和社会的相互作用中探讨美国法律的历史发展 ,在法律史学界掀起了一场“赫斯特革命” ,结果使美国法律史研究经历了一次群星荟萃的学术复兴。尽管“赫斯特革命”的局限性在世纪之交时变得日益明显 ,但它在美国法律史研究中的主流地位仍未动摇。因此 ,不研究赫斯特和他的影响 ,就不可能有新的突破 ,对于在美国法律史研究上尚处于起步阶段的中国学术界来说 ,就更是如此     

什么是环境史?——对唐纳德·休斯的环境史理论的探讨

唐纳德·休斯是美国丹佛大学约翰.埃文斯历史学杰出教授,环境史的开创者之一,从环境史诞生伊始到现在,一直活跃于环境史研究领域,发表了大量的相关成果。休斯对环境史的贡献,不仅在于他取得的丰硕成果,更在于他所作的理论思考。这突出地表现在如下方面:1)对生态及其在历史中的作用的论述;2)对"什么是环境史"及其与其他学科之关联的分析;3)对环境史与其他历史门类之区别和联系的阐述;4)对环境史的丰富意义的揭示。通过对休斯环境史著述中的理论思考的梳理,我们既可以从总体上把握他对环境史的一般理论问题的认识,也可以在一定程度上领略他从事环境史研究的个性特征。而休斯对环境史的意义的揭示,还使我们更深刻地体会到,历史学家在研究和叙述历史的同时也在创造历史。     

英国的环境史研究

英国的环境史研究的起源与美国不同,它是英国深厚的环境研究基础和英帝国多元学术文化交流相结合的产物。在英国的环境史研究发展进程中表现出了三个突出的特点:农业生态史与城市环境史研究并重;强烈的南方环境史研究取向;优秀的基础设施和平台建设。另外,对西蒙斯教授和娃岑博士的访谈也会有助于我们弄清楚英美环境史研究的联系与区别,有助于打破美国在国际环境史研究领域的话语霸权。     

DOES HISTORY MATTER? CHARLES TAYLOR ON THE TRANSCENDENTAL VALIDITY OF SOCIAL IMAGINARIES

Since its appearance in 2007, Charles Taylor's monumental book A Secular Age has received much attention. One of the central issues in the discussions around Taylor's book is the role of history in philosophical argumentation, in particular with regard to normative positions on ultimate affairs. Many critics observe a methodological flaw in using history in philosophical argumentation in that there is an alleged discrepancy between Taylor's historical approach, on the one hand, and his defense of fullness in terms of openness to transcendence, on the other. Since his “faith‐based history” is unwittingly apologetic, it is not only “hard to judge in strictly historical terms,” but it also proves that “when it comes to the most ultimate affairs history may not matter at all.” This paper challenges this verdict by exposing the misunderstanding underlying this interpretation of the role of history in Taylor's narrative. In order to disambiguate the relation between history and philosophy in Taylor's approach, I will raise three questions. First, what is the precise relation between history and ontology, taking into account the ontological validity of what Taylor calls social imaginaries? Second, why does “fullness” get a universal status in his historical narrative? Third, is Taylor's position tenable that the contemporary experience of living within “an immanent frame” allows for an openness to transcendence? In order to answer these questions, I will first compare Peter Gordon's interpretation of the status of social imaginaries with Taylor's position and, on the basis of that comparison, distinguish two definitions of ontology (sections I and II). Subsequently, I try to make it clear that precisely Taylor's emphasis on the historical character of social imaginaries and on their “relaxed” ontological anchorage allows for his claim that “fullness” might have a trans‐historical character (section III). Finally, I would like to show that Taylor's defense of the possibility of an “openness to transcendence”—as a specific mode of fullness—is not couched in “onto‐theological” terms, as suggested by his critics, but that it is the very outcome of taking into account the current historical situation (section IV).     

中国环境史研究:伊懋可教授访谈

本文是对伊懋可教授就海内外中国环境史研究的访谈。主要话题有 :环境史与历史地理学的异同 ,外国学者对中国环境史的研究以及中外环境史研究的区别 ,如何理解“三千年的不可持续增长”和“高度平衡陷阱”论断 ,如何评价彭慕兰的《大分岔》,预测中国环境史研究的新方向。     

德国的环境变迁与环境史研究--访德国环境史学家亚克西姆·纳得考教授

亚克西姆·纳得考教授是德国著名环境史学家.2002年笔者在美进行环境史学研究期间,专门就德国环境史学问题访问了纳得考教授.访谈主要涉及两方面的内容一是关于德国的环境变迁,尤其是对环境变迁的感知,如自然的思想、景观的概念、绿党的历史、生态现代化的理论、疾病与环境的关系、社会制度与环境的关系、自然保护与文化的关系等;二是从与美国比较的角度分析德国环境史学史,重点探讨环境史在德国的起源和发展、它与全球史的关系、未来的发展趋势等.这个访谈为中国学者了解德国的环境史学提供了基本线索,有助于中国学者深入认识德国环境史的特性.     

Rational Goals for the Urban Environment: A Swedish Example

In Sweden, the government's aim to create sustainable urban environments is expressed through the environmental quality objective “A good built environment”. The objective embraces seven sub-goals and is designed to guide central, regional and local authorities’ planning towards urban sustainability. However, for objectives concerning the urban environment, such as the Swedish objective “A good built environment”, to form a solid basis for decision-making, two types of rationality (functionality) conditions ought to be met. First, the objectives should guide and motivate those who are responsible for their implementation. This is applicable when the goals satisfy the criteria of precision, evaluability, approachability and motivity. Second, when the goals are parts of larger goal systems, the goal systems should be coherent. Using the objective “A good built environment” as an empirical basis, this article gives a few examples of how environmental goals can fail to guide and motivate action towards improved urban sustainability.     

从“境地研究”到环境史

热纳维耶芙教授认为 ,年鉴年派并非法国环境史研究的先驱 ,年鉴派研究的是“境地”而非环境史中的“环境”,但这并不是说法国没有环境史研究 ,只是因为学科分野导致分散罢了。法国环境史研究急需相关学科的整和     

HISTORY/PHILOSOPHY/SCIENCE: SOME LESSONS FOR PHILOSOPHY OF HISTORY

Rheinberger's brief history brings into sharp profile the importance of history of science for a philosophical understanding of historical practice. Rheinberger presents thought about the nature of science by leading scientists and their interpreters over the course of the twentieth century as emphasizing increasingly the local and developmental character of their learning practices, thus making the conception of knowledge dependent upon historical experience, “historicizing epistemology.” Linking his account of thought about science to his own work on “experimental systems,” I draw extensive parallels with other work in the local history of science (the ideas of Latour, Pickering, Rouse, and others) and consider the epistemological implications both for the relation between history and philosophy of science and between history and theory more broadly. In doing so, I suggest that the long‐standing gap between the natural sciences and history as a “human science” has been significantly bridged by the insistence upon the local, mediated, indeed “historicized epistemology” of actual science.     

3. NATURE,RELIGION, AND IMAGINATION: COMMENTS ON IMAGES OF HISTORY

After sharing some reflections, I raise three questions. The first asks about the role of nature and reason according to Kant's teleological history, and the extent to which Kant's essays written before the Critique of the Power of Judgment (1790) are “dogmatic,” as his phrase “aim of nature” might suggest. The second asks about Kant's “impure” ethics and the role of religion. What would Kantian religion look like today? The last question concerns the relation between images and ideas—a thornier issue than Kant's initial definitions of imagination and reason would seem to suggest.     

Notes from a French perspective

This article uses John Kingdon's “multiple streams” model of the policy process to explore the role of French public intellectuals in processes of cultural and educational policy formation. The relative autonomy attributed by Kingdon to the “primeval soup” of ideas constituted by the policy stream (as distinct from the “problems” and “politics” streams posited by his model) provides the basis for this exploration. However, Kingdon's model is not developed with any reference to France, public intellectuals or cultural policy. The corresponding adjustments required are themselves enlightening. Public intellectuals must thus be distinguished from policy experts. They are characterised by their public visibility, the broad frame of reference that they bring to bear on the issues of the moment, certain limitations in technical expertise, and a capacity not simply to work through policy alternatives, but also to project their own counter‐agendas. These issues are explored particularly in relation to a selection of policy reports produced by public intellectuals.     

SEAGULLS! ON MARTIN HÄGGLUND'S THIS LIFE: SECULAR FAITH AND SPIRITUAL FREEDOM

In this review essay, I examine Martin Hägglund's This Life: Secular Faith and Spiritual Freedom, a book that argues on behalf of democratic socialism on the basis of an atheistic confrontation with the fact of our mortality. Hägglund's book includes readings of Søren Kierkegaard, Karl Ove Knausgaard, Karl Marx, and Martin Luther King Jr. and is best assessed as a literary and philosophical, rather than historical, study of the relation between mortality and social action. Simply put, Hägglund believes that, from the standpoint of an atheistic confrontation with our mortality, our time itself should be our ultimate measure of value. He furthermore believes that democratic socialism is the political and economic form that most naturally follows from this, allowing us to honor, defend, and enhance one another's mortal time and freedom to make choices—and that, by comparison with atheism, religion offers only the false coin of otherworldly salvation. Although sympathizing with Hägglund's existential and political orientations, I criticize his account of religion, which I find to be historically weak. But I also criticize his approach to the problem of valuation, or the issue of how we make choices in relation to our limited time. Whereas Hägglund believes that mortal creatures like ourselves must make choices in a spirit of commitment—the “secular faith” of his subtitle—I observe that, despite our mortality, we humans make our choices in a variety of psychological states, and that asking us to occupy only one such state—one of zealous resolve—actually undermines our “spiritual freedom,” another one of Hägglund's key terms.