A conception of the self in the later middle ages

This paper presents a conception of the nature of the individual self in the late middle ages, involving the stance from which the ‘I’ beholds the world (in this case, one newly more autonomous from the corporate/ecclesiastical world view), and the manner in which the self (‘I’) apprehends itself (in this case, self-apprehension involves sensing that one's essentially public face is ‘being seen’ as standing out from the group by others, as well as knowing oneself via ‘reflections’ from others). A theme of ‘seeing’ the world from a more autonomous standpoint while ‘being seen’ as a more separated psychic entity is discerned, which is in keeping with an emphasis on vision in this age, discerned by other researchers. The paper bases its case partly on examination of the arguments and evidence cited by other researchers who have studied the self or individuality in the later middle ages.     

The Arctic in the middle ages

The rather sparse and dubious data about Arctic regions known to Antiquity were taken over, mostly via Pliny, by the middle ages and reinforced and expanded in significant ways. This paper, which was delivered as an Inaugural Lecture at the University of Groningen in November 1982, reviews the activities and reports of medieval explorers, colonists and traders in or about the Arctic and considers the handful of medieval writers who display some real knowledge about Arctic regions. The generality of medieval writers on history and geography knew little or nothing. Even so, it is shown that here and there references are made to many of the features which are thought of as typically Arctic in the modern popular consciousness, with the exception of igloos and muskoxen. Commercial connections with the Arctic through Novgorod and Bergen are examined, and some account given of contacts with Iceland and the disappearance of the Norse settlement in Greenland. Polar bears and white falcons in western Europe, both of nearly indisputable Arctic origin, are discussed, attention is drawn to the very inadequate portrayal of the Arctic on medieval maps, and the paper closes with a glance at Olaus Magnus's account of northern peoples published in 1555.     

The Arctic in the middle ages

The rather sparse and dubious data about Arctic regions known to Antiquity were taken over, mostly via Pliny, by the middle ages and reinforced and expanded in significant ways. This paper, which was delivered as an Inaugural Lecture at the University of Groningen in November 1982, reviews the activities and reports of medieval explorers, colonists and traders in or about the Arctic and considers the handful of medieval writers who display some real knowledge about Arctic regions. The generality of medieval writers on history and geography knew little or nothing. Even so, it is shown that here and there references are made to many of the features which are thought of as typically Arctic in the modern popular consciousness, with the exception of igloos and muskoxen. Commercial connections with the Arctic through Novgorod and Bergen are examined, and some account given of contacts with Iceland and the disappearance of the Norse settlement in Greenland. Polar bears and white falcons in western Europe, both of nearly indisputable Arctic origin, are discussed, attention is drawn to the very inadequate portrayal of the Arctic on medieval maps, and the paper closes with a glance at Olaus Magnus's account of northern peoples published in 1555.     

Conversing with the minority: relations among Christian,Jewish, and Muslim women in the high middle ages

This essay introduces a special issue of the Journal of Medieval History on the topic of ‘Conversing with the minority: relations among Christian, Jewish, and Muslim Women in the High Middle Ages’. Despite the fact that both interfaith relations and women's history are now well established subdisciplines within the field of medieval studies, the question of how medieval women themselves established cross-sectarian relations has rarely been explored. Documenting women's history is almost always problematic because of limited source materials, but this essay suggests that much can be learned by looking at areas where Christian, Jewish, and Muslim women shared certain facets of their lives: either by reason of social relations tied to religion and ethnicity (money-lending being a common bond between Jewish and Christian women, slavery between Christian women and Muslims) or by reason of events that connected them due to their shared sex and gender (childbirth, caring for the dead, even cosmetics). By actively looking for ‘spaces’ where women would be found, we can begin to hear the dialogues that passed among women across religious lines.     

Food and the middle ages

The study of food in the middle ages attracted much interest among antiquarians from the eighteenth century on. New perspectives came with the growth of social and economic history. Over the last two decades, re-evaluations of historical sources, along with contributions from other disciplines, especially archaeology, the archaeological sciences, anthropology and sociology, have changed the possibilities for this area of research. The study of cooking, of cuisine and its cultural context, as much as food production and the material conditions of life, is now central to developing our understanding of consumption. This paper explores new possibilities for the study of taste and demotic cuisine, food and virtue, the association of women with food, and the role of food in society and in cultural change.     

历史哲学谈薮

中国在：20世纪30年代,有过农业哲学、人生哲学、法律哲学、民族哲学、行动哲学等,其中较多的是历史哲学。这个复合词是怎么在中国发展的?我们研究史学的时候,何以有必要注意历史的哲学问题?学习这个历史哲学有什么基本的内容?中国人如何运用历史哲学?等等。本文企图将自己的体验作点介绍,并就正于方家门前。     

Sermon,preacher and society in the middle ages

Over the past twenty-five years, studies produced on medieval preaching and sermons have grown so considerably that they now constitute a discipline known as sermon studies. The discipline incorporates various methodologies which include exegesis, liturgy, theology, social history, cultural history, literary criticism, textual criticism, and art history. Therefore, this essay can only be a sampling of some of the literature which has recently appeared. The essay is ordered under the headings: ‘sermon’, ‘preacher’, and ‘society’. The section on sermons isolates methodological issues which form the basis of sermon studies. It outlines the criteria scholars have established to use medieval sermons as an historical tool. The second section investigates the diversity of preachers and considers their role as educators. The third section on society considers those studies which have examined sermons as sources which reflect as well as influence moral and intellectual tendencies in the Middle Ages.     

历史和历史哲学

历史哲学是对人类理智事业中一个独特领域 (人类历史而不是自然史 )的哲学研究。由于历史具有“历史”和“历史学”两种含义 ,故而有思辨的与分析的两类历史哲学。2 0世纪 ,思辨的或实质的形而上学的历史哲学式微 ,批判的或分析的历史哲学蔚为大观。与这种二元划分不同 ,历史哲学还分为“可臻完善论”(perfectibilism)和“千禧年论”(millenari anism)的历史哲学。二者都相信进步的观念 ,都属于思辨的历史哲学。本文探讨了杜尔阁、孔多塞的历史哲学。     

历史·比喻·想象——海登·怀特历史哲学述评

怀特的理论作品始终围绕历史、比喻、想象三个概念展开论述。怀特希望在真实与虚构之间确立一个话语连续统 ,借助比喻理论寻找想象与历史之间的合理联系。这种比喻理论揭示出历史表现中语言的重要作用 ,它不仅在认识论的基础上为我们提供了分析历史实在与历史真实的新方法 ,同时也为我们思考史学的意义 ,构建旨在服务于“人类利益”的思辨历史哲学提供了新的思路。