近五十年来有关洪秀全的心态史学研究综述

本文所指心态史学,系指广义的心态史学,涵盖了心理史学（psychohistory）和心态史学（history of mentality）两个概念,前者起自弗洛伊德的精神分析学说,以精神分析学和历史学相结合的方法研究历史人物和历史现象,盛行于美国;后者起自法国年鉴学派对社会一文化史进行的研究,勃兴于法国。中国学术界对太平天国运动的研究绝大多数侧重于传统史学研究。但由于研究的详尽程度较高,史料繁多。     

二十世纪中外心理史学概述

本文主要介绍19世纪末至20世纪末西方和中国心理史学发展的基本状况。狄尔泰和李凯尔特是德国批判历史哲学中新康德主义的杰出代表;从费弗尔、布洛赫到布罗代尔,则代表着法国年鉴学派“精神状态史”研究与“长时段”理论有机结合的过程。这期间,弗洛伊德是促使心理史学转变的主要人物。二战后,西方心理史学的中心转移到美国。中国自20世纪20年代开始接受心理史学,朱谦之、何炳松具有译介之功;梁启超最早尝试使用心理史学的方法。六七十年代以后,经殷海光、李泽厚到王富仁、谢天佑等人的不断努力,心理史学真正在中国付诸实践,且渐成气候。至新的世纪之交,心理史学在普及中已形成诸多的研究门类,其中以章开沅提出的“离异与回归”的分析模式最具代表性和影响力。     

心理史学与马克思主义史学

心理史学与马克思主义史学罗凤礼心理史学是现代西方史学的一个流派或分支学科,是由心理学同历史学相交叉结合而形成的一种跨学科的学术研究。参与这一跨学科研究的心理学既有西格蒙德·弗洛伊德的精神分析学说,又有行为主义、认知理论等实验心理学,但前者构成西方心理...     

人的自我意识的觉醒──《史记》在史学上划时代意义的再认识

《史记》因其开创以人物为主体的历史编纂形式,从而在我国史学发展史上具有了划时代意义。本文着重探讨《史记》记述与评价历史人物的理论与方法,揭示司马迁如何依据人的特性,理解并说明历史人物的实践活动。《史记》的史学价值不仅在于确立了以人为中心的历史编纂形式,从某种意义上说,司马迁对历史人物的理解与说明,体现了我国史学中关于嵢说淖晕乙馐兜木跣选Ｋ裕韭砬ㄋ吹牟唤鍪且恢掷繁嘧胄问剑且恢终嬲庖迳蠉的历史学。     

20世纪历史学概论性著述的回顾与评说

一般而言,历史学的概论性著述是在这样的情况下应运而生的,即历史研究或历史编纂已成为一个体系比较严谨、方法比较成熟的学科,同时历史学家也成熟到可以对历史编纂、也即史学的自身优劣进行反思。在中国古代的史学史上,也有像刘知几《史通》和章学诚《文史通义》这样的纵论性或概论性著作,它们对历史编纂、历史认识、史学批评等历史学科本身的问题进行总结,而非对客观历史事件、人物、过程进行描述和分析。因此从史学理论和历史理论的角度说,上述著作无疑是后来的史学概论性著述的前驱。     

纳粹青年追随者的心理历史渊源

彼得·洛温伯格(Peter Loewenberg),加利福尼亚大学(洛杉矶)历史系教授,美国著名心理史学家,主要研究领域是欧洲近代史,在心理史学理论方面也颇有建树。洛温伯格是《美国精神分析学会学报》、《历史学家》和《心理史学评论》等杂志编委会的成员。主要著作有《解开往昔之谜:心理历史学》等。他不仅是科班出身的历史家,而且还是一位接受过正规训练的精神分析专家。 此文是以精神分析观点解释人类群体历史现象的一篇代表作,所探讨的问题是德国纳粹之所以能够上台的一个重要原因。作者认为,希特勒上台是与众多德国青年的支持分不开的,他称追随希特勒的这个青年人群体为“纳粹青年人群”。这些人童年是在第一次世界大战时期度过的,不仅遭受饥饿的困扰,而且由于父母去打仗和做工而缺乏父爱和母爱。根据弗洛伊德学说,缺乏父爱母爱的儿童会产生焦虑、自卑,耽于幻想,缺少安全感和对挫折的耐受力,儿童生来就有的破坏性也随之加剧并导致易于倾向暴力。这些就是童年的创伤给“纳粹青年人群”形成的“固结点”。当他们渐渐成年步入社会时,又遭到1929年开始的经济大萧条的打击,新的创伤使他们的心态“回归”到早期阶段即童年时形成的固结点。于是他们在希特勒身上找到了幻想已久的可敬畏的父亲般庇护者的形象,在纳粹组     

鲁滨逊“新史学”的学术渊源

鲁滨逊新史学继承了本土史学在认识论和方法论方面的遗产．,从欧洲汲取了丰富的知识营养,是美国本土和欧洲文化共同孕育的结果。社会进步理论、实用主义价值观、历史广泛性的理念、历史的经济和心理的诠释理论、历史学既是科学又是艺术的思想、历史相对主义以及前人对科学史学的批判等,都成为它的学术渊源。     

关于洪承畴评价的几点思考

我对洪承畴没有作过认真研究，多年来我从事近代史研究和史学理论的研究。由于研究史学理论，使我接触到许多历史人物的史料，并对许多历史人物，至少有几十个历史人物作过评价，微观评价和宏观评价的都有。我对洪承畴这个人物也曾从宏观上发表过一些议论。大约在1988年初，因为一些偶然因素，引起我对洪承畴这个历史人物的兴趣。当时我给《泉州晚报｝）写了一封信，从宏观上提出对洪承畴可以重新评价的问题，理由是洪承畴降清，是从旧王朝走到新王朝，满族是中华民族的成员，清朝是中国的一个王朝，洪承畴降情不能认为是汉奸。同时谈到洪承…     

外国史学理论的引入和回响

外国史学理论的引入和回响于沛今天,我们已经站在２１世纪的门槛上,回顾近一个世纪以来中国史学发展的道路,可以清楚地看到封建史学的衰败,并被资产阶级史学、马克思主义史学所代替,马克思主义史学得到迅速发展的历史过程。在这个过程中,外国史学理论的引入、传播,...     

发现史料之外的历史——以傅斯年研究为例

人物研究向来是史学研究的一个重要领域。近年来,随着史学潮流的变化,人物研究出现了一些新的取向。以傅斯年研究为例,主要表现在:以各种形式的新材料揭示了新的问题;重回历史现场,揭示了其史学口号的本旨,并梳理了"史料学派"对后世的影响。其中,似无意形成了这样一种学术追求:走进人物的心灵,去发现史料之外的历史。按此,不是不需要史料,而是需要更多的史料甚至穷尽史料,去以实证虚,即探求人物的无意识心理、言之真意、言外之意、未言之思、行中所寄、未行所系。这显然超越于各种单纯的史料而形成"史料之外的历史"。如此所为,或许能变作今后人物研究的有意识指向,以使史学研究跃进到一个更高的阶段。     

The incommensurability of psychoanalysis and history

This article argues that, although psychoanalysis and history have different conceptions of time and causality, there can be a productive relationship between them. Psychoanalysis can force historians to question their certainty about facts, narrative, and cause; it introduces disturbing notions about unconscious motivation and the effects of fantasy on the making of history. This was not the case with the movement for psychohistory that began in the 1970s. Then the influence of American ego-psychology on history-writing promoted the idea of compatibility between the two disciplines in ways that undercut the critical possibilities of their interaction. The work of the French historian Michel de Certeau provides theoretical insight into the uses of incommensurability, while that of Lyndal Roper demonstrates both its limits and its value for enriching historical understanding.     

INTERVIEW WITH

Born in 1937, reared and educated mainly in Cambridge, Massachusetts, Demos is a leading social historian of early America. He has published a widely known account of early Plymouth, an anthology of primary sources on colonial culture, a co-edited collection of essays on family history, and numerous scholarly articles on social history and psychohistory, some of which he included in a volume on family history and public policy. He received the Frederic Bancroft Prize for his book on witchcraft. Since 1986, Demos has been Samuel Knight Professor of American History at Yale University, where he has recently completed a book on colonists and Indians. He and his wife, Virginia, were married in 1963, have two daughters, and live in Watertown, Massachusetts. This interview was conducted in Demos' office at Yale by Roger Adelson in October 1992.     

Being Crypto‐Jewish in Colonial Brazil (1500–1822): Brushing History against the Grain

This paper consists of two parts. In the first, I am going to review and synthesise the history of Jews — or rather various versions of Fuzzy Jews ¹ 1 The term “Fuzzy Jews,” introduced by Charles Meyers and myself in the Preface to our jointly edited Troubled Souls: Conversos, Crypto‐Jews and Other Confused Jewish Intellectuals from the Fourteenth through the Eighteenth Centuries (Hamilton: Outrigger, 2001); it refers to non‐regular sets and categorical anomalies. The term is further developed in my Masks in the Mirror: Marranism in Jewish Experience (New York: Peter Lang Verlag, 2005).
— who settled in Brazil during the time it was a Portuguese colony, including a brief period when part of the nation passed under Dutch control. This overview probably adds nothing new to the history of this topic, except insofar as it stresses the details necessary to develop the argument in the next section. The second part turns to a more difficult and in many ways speculative kind of history, that of the emotional and psychological experience of being a Jew — again in several versions of nominal Catholicism. Here is where I bring to bear insights from psychohistory and the history of mentalities in order to interrogate the sources in Inquisitional archives and archaeological studies in Brazil and elsewhere in South America.     

A psycho-historical source: the Memoirs of Abbot Guibert of Nogent

Medievalists turn to Guibert of Nogent's Memoirs (1116) for the account of the Laon uprising they contain. And yet this account is poor history. It is didactic and self-righteous in tone; one senses that the writer consistently sacrificed historical truth to the moral point he was trying to make. Scratch this twelfth- century ‘historian’ and you will find underneath a guilt-ridden cleric, haunted by vivid sexual reminiscences of his mother and by the terrible chastening reality of the Virgin Mary. A sensitive reading of the confessional sections of the Memoirs may yield up crucial unconscious impulses in a medieval man's psyche: his ‘masculine’ ambitions for glory, his need to prove his manhood, and yet also his ‘feminine’ desire for selfless submission to God, and his need to achieve a kind of passive holiness and innocence. These opposing impulses may account for the ‘demon’ that tortured Guibert of Nogent.After isolating certain psychological themes in the Memoirs it is possible to relate these themes to various nuances in the psychological ‘milieu’ of twelfth-century France. It is also possible to relate some of these themes to a ‘milieu’ not altogether different from that of twelfth-century France — twentieth-century southern Italy. For in southern Italy, we find that the psychological relationship between masculinity and femininity and (perhaps as a result of this relationship) the prominence of the Virgin Mary in the lives of the people corresponds closely to the situation in twelfth- century France. But this cross-cultural analysis is meant only to illuminate some of the possibilities of psychohistory. At the very least, a psychohistorical consideration of a text such as Guibert of Nogent's Memoirs should reveal some useful correlations between the single psychological current and the larger tides of cultural history.     

A psycho-historical source: the Memoirs of Abbot Guibert of Nogent

Medievalists turn to Guibert of Nogent's Memoirs (1116) for the account of the Laon uprising they contain. And yet this account is poor history. It is didactic and self-righteous in tone; one senses that the writer consistently sacrificed historical truth to the moral point he was trying to make. Scratch this twelfth- century ‘historian’ and you will find underneath a guilt-ridden cleric, haunted by vivid sexual reminiscences of his mother and by the terrible chastening reality of the Virgin Mary. A sensitive reading of the confessional sections of the Memoirs may yield up crucial unconscious impulses in a medieval man's psyche: his ‘masculine’ ambitions for glory, his need to prove his manhood, and yet also his ‘feminine’ desire for selfless submission to God, and his need to achieve a kind of passive holiness and innocence. These opposing impulses may account for the ‘demon’ that tortured Guibert of Nogent.After isolating certain psychological themes in the Memoirs it is possible to relate these themes to various nuances in the psychological ‘milieu’ of twelfth-century France. It is also possible to relate some of these themes to a ‘milieu’ not altogether different from that of twelfth-century France — twentieth-century southern Italy. For in southern Italy, we find that the psychological relationship between masculinity and femininity and (perhaps as a result of this relationship) the prominence of the Virgin Mary in the lives of the people corresponds closely to the situation in twelfth- century France. But this cross-cultural analysis is meant only to illuminate some of the possibilities of psychohistory. At the very least, a psychohistorical consideration of a text such as Guibert of Nogent's Memoirs should reveal some useful correlations between the single psychological current and the larger tides of cultural history.     

Still the English patient? Closures and inventions in the English school

Books reviewed in this article:
Barry Buzan and Richard Little, International systems in world history: remaking the study of International
Tim Dunne, Inventing international society: a history of the English school
V, The global covenant: human conduct in a world of states
Maurice Keens-Soper, Europe in the world: the persistence of power politics     

从环境的历史到环境史——关于环境史研究的一种认识

By and large, there are three kinds of research on environment: the history of environment as a field of natural history studies, the history of environment as within the scope of history of society studies, and environmental history as the study of the relationship between human and nature. The methodological perspective of the relationship between humanity and environmental distinguishes the third from the previous two. From this perspective, when we probe the mutual effects between human and nature, we will stress on their interactions. The new era and the realities of contemporary society foster the rise of environmental history, which has not only theoretical values but also practical significance. Translated from Xueshu Yanjiu 学术研究 (Academic Research), 2006, (9):12–22     

HISTORY AND POLITICS AS IF WE STILL LIVED IN THE HOLOCENE

The Dawn of Everything: A New History of Humanity (2021), by David Graeber and David Wengrow, is a monumental, boldly revisionist study of the human past from the last ice age to the present. It is geared explicitly toward the present in political terms and seeks to explain how primordial forms of human freedom were lost in ways that resulted in our current structures of violence and domination. The authors explore a vast range of prehistoric, ancient, and non-Western peoples to undermine (neo)evolutionist, stadial theories of long-term human development, particularly any that imply determinism, inevitability, or teleology. If so many peoples in the past were so much freer than we are today, how is it that we got stuck? And are we really as stuck as we think? Graeber and Wengrow successfully undermine the social scientific template of stage-based human development from hunter-gatherers to modern capitalist nation-states, but their book suffers from two major omissions. First, they ignore almost entirely the Anthropocene epoch and show no grasp of its implications for their analysis of the present or prospects for the future. Second, their “new history of humanity” ignores the history that is most relevant to answering their own questions about how we have arrived globally in our current structures of violence and domination: the early modern and modern history of expansionist, colonialist, capitalist, belligerent, imperialist Western European nations and their extensions since the fifteenth century. These two omissions are connected: it is disproportionately the history of the (early) modern West before and after the Industrial Revolution that explains how the planet arrived in the Anthropocene with the “Great Acceleration” around the mid-twentieth century. But heeding this history and its consequences would have undermined the authors’ upbeat political vision about our prospects for the future—essentially, a recycled Enlightenment vision about human self-determination and individual freedom that depends on environmental exploitation as if we still lived in the Holocene. For all its undoubted achievement, The Dawn of Everything neglects the history that is most salient to answering the main questions its own authors pose. What matters most about that history is not that it was inevitable but that it was actual—and that its cumulative consequences remain with us.     

Nature and Technology in History

This essay sketches an expanded theoretical conception of the roles of nature and technology in history, one that is based on a social ontology that does not separate nature and society. History has long been viewed as the realm of past human action. On this conception, nature is treated largely as an Other of history, and technology is construed chiefly as a means for human fulfillment. There is no history of nature, and the history of technology becomes the history of useful products. The essay discusses the changes wrought in these understandings by a social ontology that depicts social existence as inherently transpiring in nexuses of practices and material arrangements. The first implication is that the domain of history should be expanded from the realm and course of past human activity to the realm and course of past practice‐arrangement nexuses. In turn, this wider conception transforms the significance of nature and technology in history. Until recently, most accounts of the relationship between society/history and nature have presumed that society and history are separate from nature. On my account, by contrast, nature is part of society: a component of the practice—arrangement nexuses through which social life progresses. Human history, consequently, is a social—natural history that encompasses the varying presence and roles of nature in human coexistence. Technology, meanwhile, is not just useful products, and not just a mediator of society/history and nature. It also is (1) something through which humans manage social life and the nature that is part of it, largely by drawing nature into this site and thereby conjointly transforming society, technology, and nature in history; and (2) something that, over time, plays an increasingly central role in the nexuses where social life transpires. Through technology, in short, social—natural history takes form and advances.     

Gender in Polar Air: Roald Amundsen and his Aeronautics

Abstract

The aim of this article is to discuss the polar aeronautics of the 1920s as men, that is: to take seriously the obvious – but so far more or less ignored fact – that polar history is a gendered history: a man's history. It is time to ask what kind of men the polar aviators were: that is the purpose of scrutinizing polar history as a part of the history of masculinity. A more general purpose of gender studies is to study the variety of masculinity as an illustration of the historicity of human behaviour. The conclusion of the article is that the polar aviators were representatives of an archaic kind of masculinity that deviated from the hegemonic engineer-hailing masculinity of the 1920s. They were escapists, of course. They loved flying, of course – and certainly they worshipped technology. At the same time, however, they acted extremely emotionally and even irrationally towards themselves. They were dictated by their strong feelings in a degree that collided with both common sense and the ideals of correct manliness. Thus, the article is intended to be a contribution not only to the study of masculinity, but even to the discussion in social research on the meaning of emotions in human interrelationships.