Historical Development of the Dopamine Hypothesis of Schizophrenia

This review examines the history of discoveries that contributed to development of the dopamine hypothesis of schizophrenia. The origin of the hypothesis is traced to the recognition that neuroleptic drugs interfere with brain dopamine function. This insight was derived from two distinct lines of research. The first line originated from the discovery in 1956 that reserpine depletes brain serotonin. This finding resulted in a sequence of studies that led to the discovery that brain dopamine is involved in neuroleptic-induced extrapyramidal motor disturbances. The second line of research was aimed at determining the mechanism of action of psychomotor stimulants. This research produced evidence that stimulants directly or indirectly activate brain dopamine receptors. Because nonreserpine neuroleptics such as chlorpromazine block stimulant-induced movement, these findings suggested that neuroleptics were dopamine antagonists. Most previous accounts of the development of the dopamine hypothesis of schizophrenia emphasize the first line of research and ignore the second.     

The Museum for the History of the University of Pavia and the Birth of Histology

A brief overview is provided on the development of histology as an independent discipline at the University of Pavia, through documents and preparations preserved in the Museum for the History of the University. Studies on the organization of tissues and cells started blooming in the mid-1850s, when morphological observations were supported by significant technical advancements in microscopy and tissue preparation. The role of Albert Koelliker, the great father of European Histology in the second half of 19 th century, is also discussed. Koelliker had several contacts with Camillo Golgi and promoted the diffusion of Golgi's discoveries. The authors also underline the innovative role of Camillo Golgi in the histological approach to research and in the foundation of modern histology.     

A Farewell to Alms: A Brief Economic History of the World

Abstract

The reasons for the lack of communication between economists and econophysicists are clarified by giving an outline of the methodological differences between economics and econophysics, which has emerged as a new field of research over the last decade. Theorists working in econophysics see economic and financial phenomena through the ‘lens’ of statistical physics. So far, there has been no real dialogue between economists and econophysicists because both communities adhere to their own methodological precepts.     

A Mean and Random Past: The Implications of Variance for History

Abstract

Historians seeking to identify the Irish have overwhelmingly relied upon nominal record linkage, thus limiting studies to periods and contexts in which corroborating records exist. Surname analysis provides an alternative: a subset of 283 Irish surnames was able to correctly isolate 40 percent of known Irish individuals across thousands of entries, which is sufficient for sampling the Irish in demographic studies. This conclusion was based on an analysis of 278,949 names from the London area in the 1841 census, and was tested and refined against 42,248 historical records pertaining to the poor in London between 1777 and 1820.     

第二届中国近代思想史国际学术研讨会综述

近期召开的“第二届中国近代思想史国际学术研讨会”围绕“中国近代史上的民族主义”这一主题,就民族主义思潮的概念定义、学理渊源、发展脉络、层次类型、思想内涵、个案对象、价值评判、研究方法以及民族主义与其他思潮的关系等问题展开讨论.既是对前十多年这一问题研究的回顾与总结,也将对今后深化与拓展“中国近代史上的民族主义”的研究起到推动作用。     

北方有江南:一项景观史的研究

隋唐以降,"江南"不仅是地域概称,亦作为一种美称在北方地区广泛流行。根据各地被称为"江南"的缘由,可大致分为水利型、稻作型、文化型、富足象征型以及景观型。各种类型的"江南"并非泾渭分明,北方各地之"江南"多是几个类型的集合体,是为复合型"江南"。北方"江南"多位于自然条件优越之地,多数"江南"指代地域为一县之隅。"江南"本是对某地社会之赞美,但美称亦会转化为"实累",明代宁夏即为此例。综合来看,传统时代北方民众对"江南"美誉的认可,缘于江南地区的繁荣兴盛,其本质上体现的是对于富足美好生活的向往与追求,亦是传统时代北方民众对于"何谓江南"的理解。     

Isaiah 16: A Forgotten Chapter in the History of Messianism

ABSTRACT

Within the Isaianic oracle against Moab (15,1-16,14) is found what might be described as a neglected royal prophecy (16,4b-5). Evidence for its messianic character is found in a number of clear thematic similarities with other Isaianic passages of a decidedly messianic character, notably Isa 9,1-7 (Heb. 8,23-9.6) and 11,1-9. In each case, the text is futuristic in orienta-tion, the anticipated enthronement (or arrival) of a Davidic ruler follows the overthrow of the foreign oppressor, God is credited as producing this new sit-uation, and the promised ruler shows a devotion to “justice” and “righteous-ness”, which in Isaiah 16 takes the form of giving consideration to a Moabite appeal for amnesty. A similar pattern is found in Isaiah 32, with its picture of human kings with a limited judicial role within a kingdom set up by God. The phrase “the tent of David” (16,5) is shown to signify the sanctuary-city of Zi-on, with Isa 16,4b-5 providing an eschatological picture of divine protection mediated by a messianic ruler.     

明代宦官历史教育论析

明代宦官在东宫教育和帝王日讲、经筵乃至日常生活和政治实践中发挥了重要影响,明人亦强调宦官对于帝王历史教育不可或缺的作用。明代宦官经由内书堂和自我学习接受历史教育,其在历史教育实践中与帝王之间表现出某种趋同性特征,并转而影响君主。受中国古代"明君德政"历史教育模式的影响,明代儒臣透过"贤宦良政"和"恶宦劣政"的历史举说或历史书写,推行宦官历史教育,既于内书堂教育中注入历史训诫,又编纂以古今类型化宦官传记史事为内容的专门史鉴书籍。历史教育成为明代儒臣、宦官与帝王三者之间交互沟通和影响的纽带,以历史教育为中心的史学经世致用取向构成明代中后期史学史的时代性内容。     

Bradley Holt,Thirsty for God: A Brief History of Christian Spirituality

Abstract

In this essay, I consider the relationship between more radically open conceptions of democracy and the recent "return of religion" as the return of distinct, particular religions. The radical democracy of figures such as Derrida, Badiou, and Hardt and Negri is found to be not radical enough to be open to the particular religious other. Derrida's "religion without religion" does violence to the particularity of concrete religious traditions, Badiou appropriates Paul's universalism while abandoning the particularity and difference in his conception of collective identity, and Hardt and Negri advocate a "politics of love" while severing that love from its ground— namely, God. I then show a way of rethinking both society and Christianity so that Christianity finds a place in society and society makes room for Christianity. A radical Christianity devoid of self-privilege and triumphalism provides a model for an intersubjectivity of love in which the other really comes first. Paul's radical conception of membership in the body of Christ accomplishes precisely what radical democracy fails to do: it allows for heterophony as well as polyphony, and incoherence as well as commonality. It is only when church and society allow the possibility of incoherence and heterophony that they are truly open to the other, and it is only when they are truly open to the other that they satisfy the demands of a truly radical democracy and radical Christianity.     

Doxographical or Philosophical History of Philosophy: On Michael Frede's Precepts for Writing the History of Philosophy

Summary

In a series of articles from the 1980s and 1990s, Michael Frede analysed the history of histories of philosophy written over the last three hundred years. According to Frede, modern scholars have degenerated into what he calls a ‘doxographical’ mode of writing the history of philosophy. Instead, he argued, these scholars should write what he called ‘philosophical’ history of philosophy, first established in the last decades of the seventeenth century but since abandoned. In the present article it is argued that Frede's reconstruction of the history of histories of philosophy is historically problematic.     

M.A. AND PH.D. DISSERTATIONS 2008 Institute for the History of Ancient Civilizations Northeast Normal University,Changchun

Assyriology QI Xiao, MA The Reconstruction of the Archive of Ur-Kununna, the Scribe of Animal Center of Ur-III Dynasty (ulgi 43 ii - Ibbi-Sin 2 iv) (Supervisor: Wu Yuhong)     

M.A. AND PH.D. DISSERTATIONS 2010 Institute for the History of Ancient Civilizations Northeast Normal University,Changchun

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