段义孚人文主义地理学的哲学视野

段义孚的人文地理学思想,在很多方面来源于20世纪哲学的发展。本文侧重于对他影响最大的实用主义、现象学和符号学三个领域,探索这些哲学思想如何或明确或潜在地影响了他的人文地理学观念。实用主义主要启发了他\"日常经验\"及其连续性和关联性的关注,符号学为他阅读建筑和城市的一些地理特征关系提供了帮助。而现象学则在更深远的意义上影响了他,从他最初批判地理科学的数学化方法,到后来他对时间和知觉问题的关注,以及由此产生的地方感问题,均在现象学的视野下展开。此外,他以描述和归纳呈现一个\"人\"的地理经验的视野,也源自与现象学\"面向事实本身\"的主张。本文最后提及中国哲学和智慧对他的影响,他有效地融合了东西方的思想,使之对人文地理学的发展起到了开创性的作用。     

The President the US Needs Next?

Abstract

A New Bottom Line in American society should be the primary focus of America's next president. Institutions (including corporations and governments), social practices, and even personal actions should be judged rational, efficient and productive not only to the extent that they maximize money and power, but also to the extent that they maximize love and caring, ethical and ecological sensitivity and behavior, kindness and generosity, non-violence and peace, and to the extent that they enhance our capacities to respond to other human beings as embodiments of the sacred, and enhance our capacities to respond to the earth and the universe with awe, wonder and radical amazement at the grandeur of creation. Applying this focus to every aspect of American domestic and foreign policy would stimulate a spiritual revolution in American and global consciousness and open the possibility of global solidarity replacing chauvinist nationalism.     

SWEDEN AND THE LONG ‘1968’: BREAK OR CONTINUITY?

The first part gives a chronological overview of the Swedish ‘1968’, in this article defined as a phenomenon with its roots in the late 1950s and it's end around 1980. Three phases are identified: a ‘liberal’ until 1965, a ‘red’ in the late 1960s and the ‘diversified’ 1970s. Underlying this time schedule are two characteristics of the Swedish ‘1968’ in its extended form: the role of the social movements and the interaction between old and new movements; and the unique role of the intellectuals. The second part discusses the (late and limited) research so far on this topic in Sweden. The academic works are still few and the critical debate little developed. One of the topics discussed is to what extent ‘1968’ was something fundamentally new and to what extent it was influenced by older social movements.     

南京政府初期文科与实科比例失衡的社会政治效应

南京政府所谓的“青年问题”实质上反映了它们对1920年代和1930年代中国政治继续动荡的恐惧与抵制。民初以来的高等教育,其文科与实科的比例结构与社会需求之间严重失衡倾向的日益积累,导致了越来越多游离于社会生产结构之外的文科学生成为批判现实的社会科学最为热情的接受群体。当他们的切身遭遇在学理上被引向对社会制度的道德质问时,社会科学表现为20世纪30年代具有颠覆性的一种时尚。这些学生也由此为抗议南京政府的政治组织所吸纳,从而掀起了此起彼伏的让南京当局头痛的政治风浪。     

Sanctuary Revisited: Central American Refugee Assistance in the History of Church-based Immigrant Advocacy

Abstract

Extant literature on the U.S. Sanctuary movement of the 1980s mainly facilitates an understanding of the movement as part of liberal religious resistance to the Reagan-Bush Administrations' policy in Central America. However, I argue that Sanctuary should also be understood as pivotal to church involvement in a longer lineage of social activism that can be called immigrant advocacy. Church-based immigrant advocates (CBIAs) were in short supply until the end of World War II, when Christian clergy and laity used biblical calls for hospitality to argue for the admission of thousands of displaced persons from Europe. Over the next quarter-century, many CBIAs provided services to political refugees admitted under State Department criteria. But as CBIAs grew frustrated with double standards in refugee admissions, they began to develop discourses legitimating hospitality work outside of a nation-state framework. In tracing the history of church-based immigrant advocacy, Sanctuary indexes the juncture at which many Christian organizations widened their operations beyond the standard of sovereignty to accommodate undocumented refugees as well as immigrants motivated by economic need.     

What Is Religion?

Abstract

This essay considers the question: “What is religion and is it essentially violent?” Rather than answer the question directly, Martin suggests that it is a loaded question and reflects on what might motivate it. Through a comparison of the concepts of “religion” and “child abuse”–as analyzed in Ian Hacking’s work on social constructionism–Martin points to the social or political stakes of defining terms tied to normative discourses and which could be designed to pathologize certain behaviors.     

The State of Autonomy

In this article it is argued that between 1870 and 1910 the Swedish social liberal state used economic grants as a political tool in order to govern parts of the sector of social movements. State grants given to non-formal education, folk high schools, organizations that held lectures for the working class, and organizations that set up libraries are the point of departure for the analysis. The specific governing measure consisted of making the sector flourish in a ‘state of autonomy’, a state in which their conduct was influenced by the need to fulfil certain demands in order to receive funding. The requirements included, for instance, that the organizations were governed by a specific form, that they were in liaison with the local government, and that they did not wander outside the ideological demarcations set up by the government. In conclusion, the article shows how the state tried to govern the conduct of non-formal education.     

近年来民间信仰问题研究的回顾与思考:社会史角度的考察

民间信仰问题是当前社会史研究中的一个重要领域,其研究取得一定的成绩,使得民间信仰成为了深入理解中国传统社会的一个很好的突破口。当然,研究中也存在诸多不足,最主要的问题是概念运用的随意性太大。在研究方法上,一方面受到了包括社会人类学、社会学、民俗学等诸多学科的影响,另一方面传统的史学研究方法也应得到重视。     

Communal Performativity—A Seed for Change? The Solidarity of Thessaloniki's Social Movements in the Diverse Fights Against Neoliberalism

The debate on the financial crisis is at an impasse. Neoliberal austerity discourse is often positioned as an almost insurmountable barrier, its disciplinary power affecting even the most change‐oriented citizen‐initiatives existing today. Countering this, this paper highlights the transformative capacity of social movements in Thessaloniki. Drawing from Butler, Laclau and Mouffe, and Gibson‐Graham we develop the notion of “communal performativity” both as an academic and as a practical concept to understand and build trajectories of socio‐economic change. “Communal” denotes the drive of the movements’ participants to interconnect and (re)negotiate with a multiplicity of Others, curbing identity politics to articulate internal differences and Otherness. We see some hopeful signs of bridges being built towards shared trajectories of change that can be understood as different but concrete variations on the abstract counter‐narrative of “breaking with neoliberalism”. Some of these variations challenge, others diversify neoliberal discourses and practices.     

Occult Spheres,Planes, and Dimensions: Geometric Terminology and Analogy in Modern Esoteric Discourse

This is an article on the history of religion and mathematics, which explores the origins and uses of geometric terminology in late‐nineteenth‐ and early‐twentieth‐century esoteric discourses, and inquires as to whether or not such adaptions are instances of the discursive strategy identified by Olav Hammer as terminological scientism. For the situation regarding spheric terminology, I argue that the context is not scientistic, being rather an example of the decontextualised modern appropriation of antique terminologies. In the case of planar terminology, I conclude that while its origin with Emanuel Swedenborg as an adaption of anatomical vocabulary does indeed fit Hammer's definition of scientism, modern usage stripped the term of Swedenborg's scientistic rationale — making the scientistic designation something of a vestigial atavism. In dealing with dimensional terminology, my conclusion is that from Johann Zöllner's initial formulation to the broader Spiritualistic and Theosophical applications, it exemplifies terminological scientism through and through.