AGA,AMIO AND LOTO: PERSPECTIVES ON THE STRUCTURE OF THE SELF IN SAMOA

The article concerns the Shore/Freeman controversy about the terms aga and amio. Shore sees aga as the Samoan category for ‘culture’ and amio as the category for ‘nature’ in the Hobbesian sense. Freeman says that Shore has his terms backwards. I argue that Freeman is correct in his assertion that aga cannot be equated with ‘culture‘. However, Freeman wrongly defines aga as innate essence. In fact aga is the term for identity, which in Samoa is external and social. Amio is best understood as a derivative of that part of the self which Samoans call the loto and which we call subjectivity.     

THE TIME OF THE SELF AND THE TIME OF THE OTHER

What is time? This essay offers an attempt to think again about this oldest of philosophical questions by engaging David Hoy's recent book, The Time of Our Lives: A Critical History of Temporality, which proposes a “history of time‐consciousness” in twentieth‐century European philosophy. Hoy's book traces the turn‐of‐the‐century debate between Husserl and Bergson about the different senses of time across the various configurations of hermeneutics, deconstruction, poststructuralism, and feminist theory. For him, what is at stake in such a project is to distinguish between the scientific‐objective “time of the universe” and the phenomenology of human temporality, “the time of our lives.” Hoy's approach is to organize his book around the three tenses of time—past/present/future—and to view objective‐scientific time as derived from the more primordial forms of temporalizing lived experience that occur in our interpretation of time. In my reading of Hoy's work, I attempt to explore how “time” (lived, experiential, phenomenological) can be read not in terms of “consciousness” (Hoy's thematic), but in terms of the self's relationship with an Other. That is, my aim is less to establish a continental tradition about time‐consciousness, understood through the methods of genealogy, phenomenology, or critical theory, than it is to situate the problem of time in terms of an ethics of the Other. In simple terms, I read Hoy's project as too bound up with an egological interpretation of consciousness. By reflecting on time through the relationship to the Other rather than as a mode of the self's own “time‐consciousness,” I attempt to think through the ethical consequences for understanding temporality and its connection to justice.     

A GENEALOGY OF SELF IN CHINESE CULTURE

此項「自我在中國文化中的譜系」研究包括三個互為關聯的階段：(一) 字源 及語義的分析、(二) 重要文化符號的辨認和分析,(三) 論述分析。 字源分析 首先發現自我的概念跟身體的概念有着密切關係,語義分析繼而顯示自主性 及自我修養的集體意識,亦反映着自我與他者的多元關係。 以上的發現,均 成為後續兩個研究階段的線索。 階段二的研究,以牧牛圖和太極拳為兩個重 點分析的文化符號;並應用了本雅明 (Walter Benjamin) 的方法,大量地搜集 片言隻語以及影像,且試圖對有關自我的內隱概念進行理論性建構。 透過對 上述兩個重要文化符號的分析,呈現出關於自我覺察、自我轉化,和自我超 越的內隱理論。 我們可以視這兩個文化符號為「辨證性影像」,用以抗衡中 國文化中有關他者遠比自我重要的刻板印象。 第三階段的論述分析為前述兩 個階段的延伸,亦以傅柯 (Michel Foucault) 的方法為本,包括着眼於有效言 說的規律性、論述的形成與轉化、權威的角色,以及論述的實踐策畧等。 論 述分析的主題包括「形神共養」、「形、氣、神」三位一體的概念演構、 「養氣」的傳統,以及道德自我理念的成熟化。 此外,郭店出土的竹簡所帶 來對自我譜系的新認識,亦是討論的焦點。 關於個體性論述在傳统和現代中 國的形成與轉化,亦為分析對象。 綜合分析,一種關於自我關顧及自我修養 的深厚傳统,處處展示於中國歷史中。 中國文化中的自我,經常與他者有着緊密關係,不管他者所指涉的是重要他者、社羣中的他人,還是大自然界。 至於中國文化中自我跟道德的密切關係,也是值得注视的。

總而言之,本研究顯示譜系研究的進路富有潛力。 經此進路,本研究一 方面可以反映自我在中國文化中的豐富性和多元性;另一方面亦可通過分析 「家族相似性」來發現自我在中國文化中的原型。 透過自我關顧及自我修養 作為主要機制,這個原型在中國文化中表現為自我覺察、自我轉化和自我超 越的一個整體性發展歷程。 此一研究進路兼具促進不同文化間交流的作用, 研究過程也讓我們對譜系研究的方法改良及局限性作出更深入的思考。     

PERISHABLES AND WORLDLY GOODS — ARTIFACT DECORATION AND CLASSIFICATION IN THE LIGHT OF WETLANDS RESEARCH

Summary. Archaeology has long operated from the premise that there was a diverse and ornate organic 'clothing' on the 'dry skeleton' of the past which evades excavation. This paper evaluates the evidence from recent wetlands excavations and considers the implications of the paucity of organic containers found, and the lack of decoration on recovered organic materials, in Britain. It is argued that this negative evidence has important ramifications for our understanding of production and the classification of 'things' in later prehistoric societies. These issues can obviously not be addressed without considering the wealth of organic artifacts recovered at Glastonbury and an extended discussion of its material culture assemblage is included. In conclusion it is stressed that by its relative invisibility 'organic archaeology' has been prone to our normative projections onto the past. The role played by organic goods cannot be understood as being constant and can only be appreciated within their broader archaeological context.     

THE BLACK INLAY DECORATION ON A MYCENAEAN BRONZE DAGGER*

The black inlay decoration with superb marine, hunting and other scenes on Mycenaean bronze daggers and silver cups has often been referred to in the literature as niello—a mixture of sulphides of copper, silver or lead—despite the absence of any systematic analysis of these precious metal artefacts. This paper presents semi-quantitative surface analyses of an example of black inlay on a Mycenaean dagger, now in the Archaeological Museum at Patras in Greece. Using non-destructive X-ray fluorescence spectrometry, it has been established that, contrary to the traditionally-held view, the black inlay is a copper-gold alloy with some silver and possibly small amounts of tin.     

穿越高原

滇藏线是驾车人心中神圣的自驾线路。这条公路于1950年8月动工,直到1973年10月才全线通车。历时23年的漫长修建工期,克服了印度板块、欧亚板块和太平洋板块接驳挤压造成的重重阻碍,可谓修成了一条高原天路。     

遇见未知的自己

年华里,我们未曾失去的,是一种心情。那些千姿百态的理想和悲哀、功名和落败背后,有着本质上相同的、对世界和生命勇敢的诘问。至少,我们身边有很多的人,愿意去思考和表达,无论这思考和表达的方式怎样,我始终相信这是另一种意义上的殊途同归。     

TEMPLAR JOINT REPOINTINGS: MATERIALS,TECHNIQUES AND PAINT DECORATION IN MIRAVET CASTLE,SPAIN

The medieval repointings, with incised and painted decoration, observed on the walls of Miravet Castle, Spain, which was built during the 12th century by the Knights Templar, are described, analysed and characterized by X‐ray powder diffraction, SEM–EDS and FTIR. The results demonstrate that the painted decoration preserved on the inner walls of the dining room is original and contemporary with the outer joint repointings. This feature is of great interest as, in this particular case, repointing not only comprised a structural necessity in order to render the wall impermeable to run‐off water, but also played a decorative role.     

太平洋上的璀璨宝石 瑙鲁

正瑙鲁(Nauru)是位于南太平洋密克罗尼西亚群岛的一个岛国,国土面积21.3平方公里,是世界上最小的岛国,也是世界上第三小的国家,人口约9200人,瑙鲁人在这个岛上生活的历史已经有千年之久了。瑙鲁的旅游景点不多,安尼巴惹湾和布阿达湖最为著名。安尼巴惹湾位于瑙鲁岛东部的安尼巴惹区,是瑙鲁的一个大海湾,这里的海滩有瑙鲁最好的沙滩,日平均     

太平洋上的璀璨宝石 瑙鲁

<正>瑙鲁(Nauru)是位于南太平洋密克罗尼西亚群岛的一个岛国,国土面积21.3平方公里,是世界上最小的岛国,也是世界上第三小的国家,人口约9200人,瑙鲁人在这个岛上生活的历史已经有千年之久了。瑙鲁的旅游景点不多,安尼巴惹湾和布阿达湖最为著名。安尼巴惹湾位于瑙鲁岛东部的安尼巴惹区,是瑙鲁的一个大海湾,这里的海滩有瑙鲁最好的沙滩,日平均     

我国建立市场经济过程中的反贫困战略

我国贫困地区占全国总面积1/3以上,加速贫困地区经济发展对于我国的社会主义现代化建设具有重大意义。本文分析了贫困地区的形成原因,概述了改革开放以来扶贫开发工作的成就,在建立社会主义市场经济的新形势下贫困地区面临的挑战,提出了跨世纪的反贫困战略。     

编辑手记

想象一下,如果伽利略还魂,看见巨型麦哲伦望远镜（GMT,上）——在他首次用镜头放大夜空的四个世纪之后,是否认得出这庞然大物,其实是他当年用来发现木星卫星、而今已显寒碜的小镜筒的后世子孙？     

卷首语

为了寻找Made in China的字样,我把身边大大小小的东西都检查了一遍。我并不意外地发现,我所有电器的电池,不管是哪一国品牌,型式有多冷僻,都是中国所造。许多衣服,不论品牌,不论在哪里购买,也不令人意外地产于中国。在美国购买的手表,表面上印着小小的日本,表带的金属上却刻着中国。     

THE OLIVE IN THE PREHISTORIC AEGEAN: THE EVIDENCE FOR DOMESTICATION IN THE EARLY BRONZE AGE

Summary. In 1972 Colin Renfrew suggested that the rise of Mycenaean civilization may have been made possible by the development of a polycultural triad of wheat, vine and olive in the Early Bronze Age. A careful examination of the botanical and archaeological evidence for the domestication of the olive lends little support to this aspect of the thesis. The palynological evidence from various points in Greece is inconclusive, but for most areas it would seem to suggest that the intensive cultivation of olive began in the Late Bronze Age or even later.
No conclusive archaeological evidence for processing or storage of olive oil exists for any period in the Bronze Age. The question of when olive domestication took place must remain unanswered until more data are available from Early and Middle Bronze Age contexts and more conclusive botanical data have been collected.     

清晓晨歌

这幅作品的成功之处在于作者对四姑娘山婉约美的诠释。一幅优秀的风光摄影作品,不是简单地对自然界进行克隆,艺术美是对自然美的再造,它体现了一个人的思想境界及对人生的思考。