Reflections on the First Meeting of the WAC Committee of Ethics

WAC needs to recognise that it is not a fully developed organisation but a developing one. There are standpoints or ways-of-thinking in the world which are difficult to perceive through the lens of different customs and/or languages and with which the people in WAC may not be familiar. In addition, we need to follow the laws under which we carry out archaeological activities, so that society can maintain public order. Therefore, when involved in an archaeological activity, we should collect as much information, and as wide a variety of standpoints, as possible, and we should act honestly with respect for law and for human life in the societies in which we work.     

Reflections on Ethics at Stanford

Mindful of the need to be productive, Ian was caught a bit off-guard by some basic differences of opinion that emerged, specifically concerning WAC’s responsibility to intervene in situations of human rights issues that concern cultural heritage. His own assumptions about the similarity of perspectives on this issue that he expected to find among WAC colleagues were discomforted and challenged by this. Upon reflection, he better understands the historical and contemporary reasons for these differences and took this to be a good lesson in unsettling our assumptions, which is probably what WAC is all about.

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Résumé Conscient de la nécessité d'être productif, Ian s’est senti un peu pris au dépourvu par l’expression de points de vue largement différents, notamment au sujet de la responsabilité du CMA d'intervenir dans des situations touchant à l’héritage culturel et impliquant la question des Droits de l'Homme. L’idée qu’il se faisait d’une probable convergence d’opinion sur ce sujet parmi les collègues du CMA s’est ainsi trouvée largement mise en doute et fragilisée par ces désaccords. A la réflexion, il comprend mieux les fondements historiques et contemporains à l’origine de ces différences et considère qu’il s’agit d’une bonne expérience incitant à déconstruire nos hypothèses, en accord sans doute avec un certain esprit du CMA.

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Resumen Preocupadp por la necesidad de ser productivo, Ian fue tomado por sorpresa por algunas diferencias de opiniones que surgieron, especificamente en relación a la responsabilidad del WAC de intervenir en situaciones de los derechos humanos en el tema del patrimonio cultural. Sus propias suposiciones acerca de la similitud de perspectivas que esperaba encontrar en colegas del CAM en este tema ,fueron incomodadas y cuestionadas por esto. Despues de reflexionar sobre el asunto, él comprende mejor las razones históricas y contemporáneas de esas diferencias y considera que es ésta una buena lección para desestabilizar nuestras suposiciones, algo que probablemente sea de lo que se trata el WAC.

     

The Initial Meeting of the WAC Ethics Committee

Audie was struck by how far many had come to attend the meeting at Stanford, making the time together all the more precious. He discusses the challenges of first, determining what WAC stands for by identifying core concepts and foundational principles, many of them embedded in existing WAC documents and, second, of where the organization should draw lines when faced with the contradictions that are a part of most ethical dilemmas. A Code of Ethics would not be expected to draw these lines, but to bring these conflicts and contradictions into sharper focus and provide a dialogue and forum for their discussion. One of the many things Audie contributed to the meeting was a discussion and definition of consultation with Indigenous peoples, based on his many years of experience. Another was helping us put our ideas in a visual form that enhanced our understanding.     

WAC Reflections Through Maori Eyes

For a while now issues surrounding ethics in archaeology have occupied my thoughts, as have case studies of ethical misconduct. In fact a large part of why I gravitated toward archaeology is rooted in past instances of poor ethical practice instigated against my people, and the overwhelming personal need I have, to seek redress and change for Iwi Maori. Part of my commitment to both of these endeavours, is expressed through my association with WAC, with whose present code of ethics and principles i find affinity with.     

《天演论》版本时间考析两题

<天演论>研究取得一定成果,也存在问题,研究者多关注严译主张是什么,而探讨<天演论>在知识界的传播路径,鲜有涉及.笔者试图以考证见思想,探讨<天演论>早期本子及其在思想界的传播情况以及舆论界的反应.     

《天演论驳议》:科学与宗教视野中的进化论批判

进化论包含生物进化论与社会进化论,生物进化论主要源自达尔文。进化论在西方经由生物学界走向社会科学这一历程。就近代中国而言,进化论的社会反响远大于生物学界。严复译著《天演论》,将社会进化论本土化建构、诠释与救亡图存历史使命相契合,引起宗教界的反响。李问渔对《天演论》及进化论进行全面而深入地学理性批判。从"物理"层面来看,李问渔"辑译"《天演论驳议》,关注自然科学试验及考古发现,并与宗教神学结合起来,对进化论证伪。就"政理"层面而言,李问渔从先验的神学世界观出发,检视社会进化论。严复、李问渔对进化论证实或证伪,还涉及进化论与科学、宗教立场等的关系。在"西方学术中国化"的近代学术转型中,李问渔的影响远不及严复,李的反诘虽有些学理深度却未能在全国激起波浪,商榷的力度愈大,愈发增添社会进化论的思想魅力。     

Reflections on the Chinese State

This article examines critically the application of the developmental state concept to China. A conjuncture of specific political, socio‐economic and institutional processes, both internal and external, undermines the case for China as a developmental state. Against a back‐drop of intensifying global economic competition, intense rivalry between local economic actors for markets, resources and foreign investment not only produces contradictory developmental outcomes but also undermines the political and administrative capacity for fundamental social and economic transformation. The Chinese state is best understood as polymorphous, assuming multiple, complex forms and behaviours across time and space, and defying reduction to a unitary actor.     

International Workshop on Multiethnic Asia

Conference reviewed:
Anouska Komlosy, International Workshop on Multiethnic Asia Peace, Co–operation and Sustainable Development: Yunnan University, Kunming, China, 12–16 June 2002     

A Workshop on European Peasants

Art critics and scholars have puzzled over the behavior of Pablo Picasso, Gerhard Richter, and Sigmar Polke, three important modern painters who have made frequent and abrupt changes of style. In each case, assuming this behavior to be idiosyncratic, the experts consequently failed to recognize its common basis. But stylistic versatility is in fact often a characteristic of conceptual innovators whose ability to solve specific problems can free them to pursue new goals. This contrasts sharply with the practice of experimental artists, whose inability to achieve their goals often ties them to a single style for an entire career. The phenomenon of the conceptual innovator who produces diverse innovations is an important and new feature of twentieth-century art; Picasso was the prototype, and he has been followed by a series of others, from Marcel Duchamp and Francis Picabia to Bruce Nauman and Damien Hirst. Versatility has furthermore been a characteristic not only of modern painters but also of conceptual innovators in other arts, and of conceptual scholars. Recognizing the common basis of this behavior deepens our understanding not only of twentieth-century art but also of human creativity more generally, for it adds a dimension to the contrast between conceptual and experimental innovators.     

Reflections on Reflexivity

Three realizations about developing an intercultural code of ethics for WAC that may be useful to the next series of discussions.

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Résumé Trois réflexions au sujet d'un développement des valeurs inter-culturelles pour le CMA qui pourront servir aux séries des discussions qui suivent.

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Resumen Tres reflexiones acerca de desarrollar un código de ética intercultural para WAC que pueda ser útil para la próxima serie de discusiones.

     

《四库全书》研究的回顾与思考

作为古代典籍和传统文化渊薮的《四库全书》 ,在中国学术文化史上有极高的地位 ,对《四库全书》的研究和利用 2 0 0余年间盛行不衰。当前更应加强对《四库全书》的研究 ,使其在中华民族复兴的历史进程中发挥更大的作用。本文分六个专题 ,系统地评述了《四库全书》研究的历史和现状 ,对如何进一步深入研究《四库全书》提出了自己的看法和见解。     

Reflections on the Transformation in Mexico

This article offers panoramic portrait of Mexican politics since the election victory of Andrés Manuel López Obrador’s Morena movement in July 2018. Along its path to overwhelming success, Morena presented a vision of a historic transformation of a thoroughly corrupted Mexican state. Morena’s opponents viewed its emergence with anxiety, as a radical, populist, leftist force. But the new regime has been extremely cautious, affirming existing geopolitical and security commitments and pursuing conservative macroeconomic policies. Working within these constraints, the López Obrador government has largely focused on a moral transformation of the state. The context of Morena’s victory was the ongoing collapse in the Mexican state’s monopoly of force and its historic complicity with criminal and paramilitary violence. The government’s post-election approach has included a public reckoning with state crimes, from 1968 to Ayotzinapa. But its primary strategy has been one of ostentatious political asceticism. Rhetorically, this encompasses ideas of ‘political love’ and ‘republican austerity’; in practical terms, it includes campaigns of public frugality and the performative vulnerability of the president himself. In closing, we analyse the proposed National Guard, arguably the centrepiece of Morena’s putative state transformation, a policy condemned by some as renewed militarisation in the name of utopian republicanism.