"善良"与"人性"的质疑--大冈升平的《俘虏记》主题批判

《俘虏记》是日本战后文学中具有广泛影响的反映日本侵略战争的作品之一。小说中,作家以主人公“我”没有向美国士兵开枪为主要情节,说明作为侵略士兵的“我”是“善良的”和“有人性的”。这显然是在为日本士兵的侵略罪行辩解。通读作品,我们会发现,主人公“我”之所以没有开枪,是因为想不被追击的美军发现,保全自己的生命。显然,作家在这里偷换了概念,其用心是为了掩盖日本侵略军的野蛮行径。因此,对这篇小说的错误战争认知理念。我们应当以批判的态度来分析。     

Historical note: "the epileptic constitution": the psychoanalytic concept of epilepsy

The rise of the psychoanalytic approach to behavioral medicine in the early part of the 20th century created a unique concept of the nature and the aetiology of epilepsy based upon dynamic psychopathology. As a direct result of this a radical change in both medical and community perception of this condition was generated, and this was to persist up to and beyond the mid-century mark. This historical note details the adoption, and the rise and fall of this concept of "the epileptic constitution", and a consideration of the negative effects that flowed from this, permeating all areas of psychiatry, neurology and even the criminal justice system.     

“诗无隐志”，“其犹重门”——“上博竹书”印象

对“上博竹书”的研究,无疑已成为当前学术界的一个热门课题。我们便随处可见专家学者们对这部竹书的品头论足与考订释读。然而,从总体上看,人们对它的基本认识和看法却并不一致。仅就这部“竹书”的主体内容而言,有人称它是“《孔子诗论》”;还有人称之为“古《诗序》”,进而认为,所谓“《孔子诗论》”的说法并不妥当。于是,争论日起,尚未止息。本文认为,这种有关称谓的争辩是无畏的,因为比此更必要也更重要的是从根本上搞清楚孔子这部“竹书”所要表达的思想和道理。本文以所谓“诗言志”与“诗无隐志”为切入点和突破口,经过研究认为,这个思想和道理就在于以孔子为代表的先秦儒家的“中庸之道”。     

The "Metaphor of Life": Herder's Philosophy of History and Uneven Developments in Late Eighteenth-Century Natural Sciences

The origins of the evolutionary concept of history have normally been associated with the development of an organicist notion of society. The meaning of this notion, in turn, has been assumed as something perfectly established and clear, almost self-evident. This assumption has prevented any close scrutiny of it. As this article tries to show, the idea of "organism" that underlies the emergence of the evolutionary concept of history, far from being "self-evident," has an intricate history and underwent a number of radical and successive redefinitions from the mid-eighteenth century up to approximately 1830 (the heyday of Romanticism and the period in which the first modern "philosophies of history" took form). More specifically, this paper traces some of these transformations in order to contextualize and shed some new light on Herder's philosophy of history and the complex process of its inception—a process that was not concluded by the end of his intellectual career. As the article shows, Herder did not actually succeed in solving some key problems involved in an evolutionary concept of history. The difficulties he found were analogous to those that emerged at that very moment in the development of a dynamic, onto-genetical theory (that is, a theory of the embryo's transformation), and both were ultimately linked to the combination of some uneven developments produced in the natural sciences of that time. Herder's philosophy of history thus appears as a paradoxical (and highly unusual, seen from a epistemological point of view) case of a system of thought that formulates problems which it is still radically unable to solve, lacking the tools to devise a possible solution for them.     

Exploring the Concept of (Un)familiarity: (Un)familiarity in Border Practices and Identity-Formation at the Slovenian–Croatian Border on Istria

In border region studies, the concept of (un)familiarity is applied in empirical studies of consumer culture across borders, illustrating how feelings of unfamiliarity can have an off-putting influence on cross-border interaction (e.g. because of dislike of or lack of attraction to the other side) at the same time as it can be an incentive for people living at borders to cross them (e.g. to explore the exotic other side). The concepts explanatory scope has, thus, far responded to the normative claim that a borderless Europe encourages and increases mobility. However, in previous studies applying the concept of (un)familiarity, an explanatory problem remains concerning people's unarticulated and perhaps deeper reasons for mobility and lack thereof. This leaves a question mark as to why feelings of (un)familiarity occur in the first place as well as the actual degree to which they constitute barriers and provide incentives for mobility. The concern in this article is to deepen our understanding of the concept of (un)familiarity. It enriches the bandwidth of the unfamiliarity concept by relating it to a notion of socio-spatial identity-formation, which takes into consideration the psychological aspects involved when identities form. By doing so, the concepts explanatory scope is extended, making it possible to explain some of the complexity involved when feelings of (un)familiarity occur. It, thus, also answers the question why (un)familiarity cannot be translated into normative claims about cross border mobility.     

"文革"时期妇联组织演变的历史考察

"文化大革命"爆发后,在改造"旧国家机器"的运动指向下,各级妇联遭受了组织冲击,妇联组织的存废也作为一个问题而提出;受夺权风暴和全面动乱的影响,至1968年革委会新体制建立前后,全国妇联实行了"军管",地方各级妇联亦陷入解体状态;妇女组织体系的摧毁和革委会体制的缺陷,使妇女工作弱化,同时也彰显了妇联组织的重要性;随着1970年后中央在妇联组织存废问题上的态度由模糊不定转为明确的整顿健全,妇联自下而上地完成了从基层至省级的组织重建,但由于在一系列理论与实际问题上难以澄清是非,全国妇联的组织重建未能完成.     

Relating Disability Policy to Broader Public Policy: Understanding the Concept of "Handicap"

While it is recognized that disability policy is a subset of broader public policy, the relationship between disability issues and other public policy issues is not well understood. Insight into this relationship can be gained through a greater understanding of the concept of "handicap," as distinguished from the concepts of "impairment" and "disability." In everyday conversation, these terms typically are used interchangeably and erroneously. However, when applied correctly, their important differences help us to focus on the appropriate level for analyzing disability and other policy issues. When ignored for reasons concerning the "political unacceptability" of handicap as a term or concept, we risk focusing on the wrong level and possibly holding individuals with disabilities responsible for circumstances beyond their control.     

"An object of vulgar curiosity": legitimizing medical hypnosis in Imperial Germany

During the late nineteenth and early twentieth centuries, German medical hypnotists sought to gain a therapeutic and epistemological monopoly over hypnosis. In order to do this, however, these physicians were required to engage in a complex multi-dimensional form of boundary-work, which was intended on the one hand to convince the medical community of the legitimacy and efficacy of hypnosis and on the other to demarcate their use of suggestion from that of stage hypnotists, magnetic healers, and occultists. While the epistemological, professional, and legal boundaries that medical hypnotists erected helped both exclude lay practitioners from this field and sanitize the medical use of hypnosis, the esoteric interests, and sensational public experiments of some of these researchers, which mimicked the theatricality and occult interests of their lay competitors, blurred the distinctions that these professionals were attempting to draw between their "legitimate" medical use of hypnosis and the "illegitimate" lay and occult use of it.     

区域东亚与知识“东亚”

"东亚"既是一个空间性概念——即地理性、地域性的概念,又是一个时间性的概念——即历史性的和意识形态的概念。现代性的介入,使得"东亚"成为一个需要不断重新界定和检验的概念。区域东亚是知识"东亚"的理解和阐释对象,知识"东亚"是区域东亚在理论和知识上的抽象和提升。区域东亚在结构上具有封闭性、多元性的特征,在功能上又具有流变性和开放性的特征。知识"东亚"的命题集中反映了知识界的"中心-边缘"结构、各种知识背后的意识形态竞争和权力诉求。现代性和东亚的关系并不是一种单向度的"冲击-回应"关系,而是一种双向的相互建构的共生关系。     

The Disappearance of the State from "Livable" Urban Spaces

Abstract:  This paper examines the absence of the state from the discourses and practices of "livable" urban spaces. Drawing from an ethnography of Atlantic Station, the USA's largest new urbanist infill development, we argue that "livable" urban spaces are increasingly arenas for luxury, theater, and consumption, and that the state, while an important actor in the creation of urban spaces such as Atlantic Station, has largely been made invisible. We see this in the absence of public institutions, such as schools, parks, and libraries, and in the absence of a collective political identity among Atlantic Station patrons. The disappearance of the state in the material spaces of the city suggests that the neoliberal project of individualism and consumerism is transforming the very notion of livability and the democratic possibilities of what makes urban space "livable".     

Germs, hosts, and the origin of Frank Macfarlane Burnet's concept of "self " and "tolerance," 1936-1949

In the early twentieth century, the living organism's ability to distinguish its "self" from foreign entities such as bacteria, viruses, transplanted tissue, or transfused blood was a major problem in medical science. This article discusses how the Australian immunologist Frank Macfarlane Burnet arrived at a satisfactory explanation of this problem through his 1949 theory of "self" and "tolerance." Burnet's theoretical work began from his study of diverse factors affecting the conditions of the host and the germ for the occurrence of infectious diseases. Among them, the host's age came to receive his attention as a crucial factor. This understanding was facilitated by his acceptance of cytoplasm inheritance theories, which emphasized the importance of the embryonic host's changing conditions according to its age. Based on this idea, he claimed in 1949 that the "self" of the organism was defined during its embryogenesis. Peter B. Medawar and his colleagues' demonstration of Burnet's claim became the basis for awarding Burnet and Medawar the Nobel Prize in Physiology and Medicine in 1960. While previous histories have focused on Burnet's "inductive reasoning" or "ecological perspective" to explain his conception of the theory of "self" and "tolerance," this article finds the origin of his ideas within an important line of modern medical research engendered through the development of germ theories--the studies of the host body and its relationship with parasites.     

Between the "Already" and the "Not Yet": A Peace Perspective and a Catholic Theological Viewpoint on Religion and Politics

Abstract

Taking an interdisciplinary approach, this article questions the mainstream idea about the relationship between religion and politics that associates the church and state separation with a strict private—public division. Agreeing with the former distinction, we criticize the latter from the perspectives of both Catholic theology and peace and conflict studies. Both fields offer adequate reasons to challenge this narrow dualism, envisioning the spheres of religion and politics as complementary and mutually enriching. In response to increased violence involving religions across the globe, "religious peacebuilding" is currently developing approaches to explain such conflicts and inform peacebuilding methods and strategies. Additionally, the theological-emphasis on the eschatological presence of the "already" appeals to Catholic faith to pertinently reflect upon and frame public life. Consequently, we plead for the critical and beneficial engagement of religions in the public sphere as "not yet" sufficiently acknowledged.     

《河间医集》校勘拾遗

刘河间在医史上属金元四大家之一,其人影响广泛,述颇多。孙洽熙先生搜集刘氏及其门人、私淑整理的书籍共九种,汇为一编,并加以精心校勘,确实有功于河间医学非浅。但刘河间的述,其医理、语言在众多医家中算是比较难懂的。本查考了河间述诸多单行本,与此书进行校勘,并用河间作本身的内容相互对照,广泛查稽,从而纠正了书中校勘上存在的一些差错疏漏。     

“中国中心观”与“夷”“洋”之变

晚清之前,中国始终认为自己是世界的中心,将中国之外的其他一切民族都看作是未开化的“蛮夷”。特别是明代朝贡制度形成后,“夷”“夏”卑尊泾渭分明。晚清从鸦片战争到中日甲午战争近六十年间,实现了从“夷”到“洋”的艰难转变。本文从“中国中心观”的形成入手,对这一转变进行了分析。     

卜辞所见商代宗教哲学中的“命”

殷墟卜辞中有“帝于令”,“令”指“天命”。卜辞中又有“受命”,即文献中所说的“正命”,或“考终命”。卜辞中有“不既赢”,“赢”读为“盈”,指乾阳之气,如同文献中所说的“休命”。《甲骨文合集》6928是一版武丁时代的龟腹甲,上有“帝命”,反映了古代天人相应的观念。     

由儒学神化看《五经》特点

儒学神化是中国思想史上一个独特的历史政治现象，它根源于先汉《五经》，又创造了不同于先汉《五经》的新儒学体系。它依据自身神化的理论需求和《五经》的特点，在神化的过程中，直接吸收了《五经》之一的《春秋》理论，又委婉地排斥了其它四经，完成了儒学在西汉的神化。从儒学神化的发展变化过程来考察儒学《五经》，既能全面考察《五经》的特点，又能全面认清儒学神化与《五经》的关系。     

建国初期"联苏抗美"国防战略思路论析

建国初期"联苏抗美"的国防战略是"一边倒"外交战略的延伸,但不能将两者混淆。"一边倒"外交战略着眼点在于社会制度的一致和意识形态的价值取向,"联苏抗美"的国防战略着眼于国家安全和国防巩固,它的提出既有历史经验的因素,更取决于新中国国家安全环境;它经受了历史的检验,证明是一个符合当时新中国国家安全利益的正确的决策,应给予充分的肯定。     

论古代中国的国家观与天下观——边境与边界形成的历史坐标

本文认为,中国古代并没有真正意义上的国家观,各王朝所持有的是天下观。即在法理上,中原王朝并不认为天下有与自己平起平坐的国家。这一观念自先秦时期奠定之后,影响深远,即便是由传统的"蛮夷之邦"入主中原的王朝也不自觉地接受了这一政治观念。但是,天下观在其长期的政治实践中,却不得不每每面临诸多强大对手的挑战。因此,每当此时,双方的实际控制线就有了一定的边界含义。不过,真正近代意义上的边界出现于清朝。即当清朝面临沙俄这样从未接触过的具有全新文明的强大对手的挑战时,近代意义上的国与国之间的边界才最终形成。换言之,只有当中国面临的对手足够强大,或者说其文明受阻于强敌时,天下观才转为国家观,有边无界的状态才得以消解。     

溯源与新解:论文物古迹“原状”

"原状"认识来源于西方经典保护理论,历经启蒙运动、法国大革命和反修复等社会运动。至19世纪,其思想内涵不断发生变化,从单纯地强调"原物""原状"发展到将历史真实的"原状"观念扩大到历史时间和"环境"等更大的对象范畴。20世纪以来,经典保护理论走向成熟,"原状"也真正从追求"原物真实"走向了传递其蕴含的"价值意义"。"不改变原状"是我国文物古迹保护的核心原则,经历了"初建时的原状""整旧如旧"、对于"原状"的多元释义、"体现价值的状态"等四个阶段。文化遗产的保护要从原物、原信息、原地点、原场所精神、原用途五个方面综合考虑"原状",才能真正保护好遗产的价值。