英俄私分帕米尔与清政府的立场

本文以19世纪末的中亚为背景,运用新近刊布的国内外档案、文书等第一手资料,详尽论述了清末英俄以强凌弱,私分帕米尔,瓜分中国领土的经过,并对清政府为捍卫国土主权,与英俄据理力争的严正立场予以新的阐释,以深入理解该时期英俄争夺中亚势力范围的真实目的和清政府的领土主权意识,对稳定新疆局势,维护祖统一有一定的现实意义。     

The shaping of time in action: Guatemalan divination reconsidered

Barbara Tedlock. Time and the Highland Maya. Albuquerque: University of New Mexico Press; 1982. 304pp. $27.50.     

Outsourcing local democracy? Evidence for and implications of the commercialisation of community engagement in Australian local government

ABSTRACT

Participatory governance practices are enjoying popularity, not least in local government. This is driven by legislation that requires councils to undertake some of these processes; also by communities and practitioners – parties that derive income from participatory governance. An industry is emerging: one characterised by demand and supply, with frameworks, strategies and processes, training and conferences. This industry warrants investigation so that its impacts upon local democracy can be understood. Following a theorisation of local democracy and community engagement, the paper describes the community engagement industry, presenting evidence about council activities, providers and professional associations to establish that the commercialisation of engagement is a significant phenomenon in Australian local government. Possible risks to local governance and local democracy are explored.     

The missing revolution: The totalitarian democracy in light of 1776

During much of his prolific career, the late historian Jacob Talmon was preoccupied with revolutionary movements, and was especially unsettled by, and attracted to, the force displayed by the French and Russian Revolutions. The young United States’ long and bloody war against the British Empire, followed by the creation of a republican novus ordo seclorum, supposedly fitted Talmon's revolutionary model and narrative. Hence, it is hard to account for the complete absence of the American Revolution from Talmon's extensive and celebrated trilogy.

This paper examines how Talmon understood revolutions and how the major historiographical schools interpreting the American Revolution could not accommodate, for different reasons, Talmon's paradigm of the nature and essence of revolutions. The paper further demonstrates how not only the failings of different historical interpretive schemes convinced Talmon to ignore the American Revolution. Rather, since the American Revolution could be conceived either as Lockean or Machiavellian, but in any event not as Rousseauian, Talmon overlooked its Atlantic nature; he chose to focus solely on messianic Europe. The paper will thus analyze the meaning and consequence of the fact that Talmon left the examination of the pursuit of happiness to Americanists, and chose to leave 1776 out of his corpus. Indeed, a missing revolution.     

抗战胜利前后中间党派对民主的诠释：以经济民主为中心

加世纪40年代,中间党派及自由知识分子为反对国民党垄断国家资源的一党专政体制,提出了融政治民主、经济民主、教育民主、国际民主于一炉的社会民主主义理论。这种民主观试图扩大民主的范围,其目标是社会方方面面皆民主化,以保障人权和实现社会正义,体现了超时代的理想主义色彩。中间党派对社会民主主义的颂扬,具有反抗国民党专制统治的进步意义,是近代中国民主宪政运动史留给后人的一笔精神财富。     

The model of ethnic democracy: Response to Danel

This is a response to Adam Danel's critique of my model of ethnic democracy. Danel argues that the model fails as an ideal type and as a comparative tool because ethnic democracy does not exist anywhere. I show, however, that there are indeed quite a few cases of ethnic democracy, although some are partial and some historical, including Estonia, Latvia, Northern Ireland from 1921 to 1972, Macedonia from 1991 to 2001, interwar Poland, Slovakia, and Malaysia. Danel does not address the real functions of the model as a theory of the emergence and stability of ethnic democracy and as a conceptual scheme for the comparative study of ethnic democracies. The theory accounts for the developments of ethnic democracy in these states and for the conditions for its success and failure. Danel also tries to show that Israel is a Western liberal democracy by overstressing its liberal traits and the non-liberal characteristics of Western democracies. I argue that Israel's ideology, design, policies, and practices as the homeland of the Jewish people, most of whom are not its citizens, and as the “property” of the Israeli-Jewish majority, means that it has a second-rate ethnic democracy and as a state and society does not qualify as Western.     

The personality of Guibert de Nogent reconsidered

Uncertainty over Guibert's reasons for writing his autobiography, the De vita sua, has prompted attempts at psycho-historical analyses of his personality. Such studies, in particular those of Benton and Kantor, have tended to rely overheavily on over-simplified psycho-analytical models and ignore cultural, historical and religious factors. An appreciation of such factors, however, does much to improve our understanding both of Guibert's personality and his reasons for writing. On the other hand, psycho-history is not to be dismissed as a worthless aid to the writing of history. With the application of suitable safeguards, as the work of Dom Jean Leclerq has demonstrated, it can form a most useful addition to the historian's armory.     

The shock of the old: architectural preservation in Soviet Russia

In Soviet sources from the Brezhnev era, the history of architectural preservation after 1917 was presented as a triumph of rational state‐building and cultural organisation: with the support of Lenin, the Bolshevik government had rapidly put in place effective measures to protect historic buildings for future generations. As this article shows, the evolution of legislative and practical measures was considerably more complicated than this optimistic representation would suggest. In the early Soviet period, a highly ideologised understanding of the past meant that preservationist ambitions might (especially during the ‘Great Break’ of 1928–1932) be seen as intrinsically reactionary. The canon of historical buildings was shaped by perceptions of centrality to Soviet values, as well as historical and aesthetic importance. The article also explores the transformation of attitudes to architectural heritage as a response to destruction by the invading forces during the ‘Great Patriotic War’, after which commitment to preservation became far more whole‐hearted, although enforcement and financial support continued to be inconsistent. The Soviet case indicates not just the importance of heritage preservation to the cultural ambitions and self‐image of the modern state but the limits of commitment to preservation and the pressure placed on this by the commitment to all‐out modernisation and to the propaganda of new identities and values.