“江南制造”的昔与今

<正>江南造船厂前身为江南机器制造总局,是我国建立最早\规模最大的一座综合性的民族工业之一,历经清王朝、北洋政府、民国政府、日伪统治及新中国等各个历史时期的改造和扩建,其生产活动延续140余年,贯穿了我国近现代工业发展的全过程。在这漫长的历史中,江南造船厂在科学、技术、工业、军事和社会发展等各个领域,对我国的工业进程都产生了重要影响,它的发展历程也映射出中国民族工业产生和发展的进程。     

HISTORY IN THE SIKH PAST1

This article offers a reading of an early eighteenth‐century Punjabi text—Gur Sobha or “The Splendor of the Guru”—as a form of historical representation, suggesting reasons for the importance of the representation of the past as history within Sikh discursive contexts. The text in question provides an account of the life, death, and teachings of the last of the ten living Sikh Gurus or teachers, Guru Gobind Singh. The article argues that the construction of history in this text is linked to the transition of the Sikh community at the death of the last living Guru whereby authority was invested in the canonical text (granth) and community (panth). As such a particular rationale for history was produced within Sikh religious thought and intellectual production around the discursive construction of the community in relation to the past and as a continuing presence. As such, the text provides an alternative to modern European forms of historical representation, while sharing some features of the “historical” as defined in that context. The essay relates this phenomenon to a broader exploration of history in South Asian contexts, to notions of historicality that are plural, and to issues particular to the intersection of history and religion. Later texts, through the middle of the nineteenth century, are briefly considered, to provide a sense of the significance of Gur Sobha within a broader, historically and religiously constituted Sikh imagination of the past.     

REVISING THE PAST / REVISITING THE PRESENT: HOW CHANGE HAPPENS IN HISTORIOGRAPHY

This article investigates the various forces that may help to explain the ongoing historio‐graphical phenomenon of revision. It takes as its point of departure Michel de Certeau's understanding of the writing of history as a process consisting of an unstable and constantly changing triangulated relationship among a place (a recruitment, a milieu, a profession), analytical procedures (a discipline), and the construction of a text (or discourse). For de Certeau, revision is the formal prerequisite for writing history because the very distance between past and present requires continuous innovation simply to produce the objects of historical knowledge, which have no existence apart from the historian's identification of them. The specific nature of revision at a given moment is determined by the specificities of the process as a whole, that is, by the characteristics of place, procedure, and text and their contemporary relational configuration. Taking the rise of “linguistic‐turn” historiography as exemplary of the process of historical revision in its broadest possible meaning, the article seeks to discover the possible “causes” for that turn. It begins with an analysis of the psychological roots of poststructuralism as a response to the holocaust and its aftermath, and then proceeds to explore the possible economic and social transformations in the postwar world that might account for its reception, both in Europe but also, more counterintuitively, in the United States, where postmodernism proved to have an especially strong appeal. Added to this mix are the new patterns of social recruitment into the historical profession in the “sixties.” the essay suggests that, to the extent that revision is understood as the result of the combined effect of psychological, social, and professional determinations, it is unlikely that there will ever be genuine consensus about the sources of revision in history, since all historians bring to their work differing congeries of psychological preoccupations, social positions, and professional commitments.     

THE PAST IS EVIL/EVIL IS PAST: ON RETROSPECTIVE POLITICS,PHILOSOPHY OF HISTORY,AND TEMPORAL MANICHAEISM

One of the most remarkable phenomena in current international politics is the increasing attention paid to “historical injustice.” Opinions on this phenomenon strongly differ. For some it stands for a new and noble type of politics based on raised moral standards and helping the cause of peace and democracy. Others are more critical and claim that retrospective politics comes at the cost of present‐ or future‐oriented politics and tends to be anti‐utopian. The warnings about the perils of a retrospective politics outweighing politics directed at contemporary injustices, or strivings for a more just future, should be taken seriously. Yet the alternative of a politics disregarding all historical injustice is not desirable either. We should refuse to choose between restitution for historical injustices and struggle for justice in the present or the future. Rather, we should look for types of retrospective politics that do not oppose but complement or reinforce the emancipatory and utopian elements in present‐ and future‐directed politics. I argue that retrospective politics can indeed have negative effects. Most notably it can lead to a “temporal Manichaeism” that not only posits that the past is evil, but also tends to treat evil as anachronistic or as belonging to the past. Yet I claim that ethical Manichaeism and anti‐utopianism and are not inherent features of all retrospective politics but rather result from an underlying philosophy of history that treats the relation between past, present, and future in antinomic terms and prevents us from understanding “transtemporal” injustices and responsibilities. In order to pinpoint the problem of certain types of retrospective politics and point toward some alternatives, I start out from a criticism formulated by the German philosopher Odo Marquard and originally directed primarily at progressivist philosophies of history.     

OBJECTS OF HISTORY: THE PAST MATERIALIZED1

What is the role of material culture in understanding the past? This review essay explores two principal approaches—the history of museums and antiquities and environmental history—to reflect on their shared investment in historical materialism. It reviews Timothy LeCain's The Matter of History and Peter Miller's History and Its Objects, discussing their perspectives on objects and the writing of history. One important part of this history concerns the relationship of academic historians to the idea of a history museum, curatorial practices, and public history. What kinds of history can we do in a museum, with things, that might not occur without the presence of objects? Why were nineteenth- and early twentieth-century efforts to encourage a close relationship between historical research and the history museum largely abandoned in favor of a document-driven approach? The second dimension of current interest in historical materialism concerns new approaches to environmental history. It draws inspiration from Deep History as well as recent work in archaeology and STS (Science and Technology Studies) to argue for a more integrated history of humans and nature that demonstrates how things have made us. The history of successive efforts to remake the environment in different parts of the world and their consequences offers crucial object lessons in how humans have responded to nature's own creativity. Both approaches to historical materialism highlight the virtues of a more interdisciplinary approach to historical scholarship, in the museum or in the field, but most important, in our own sensibilities about what it means to think historically with artifacts and to treat them as compelling evidence of a shared history of humanity and nature.     

BACK TO THE FUTURE: POSTNARRATIVIST HISTORIOGRAPHY AND ANALYTIC PHILOSOPHY OF HISTORY

Jouni‐Matti Kuukkanen has written an important book. It directly confronts a key theoretical dilemma that has shadowed debate in historiography for several decades: histories cannot be written without using some narrative structure or other, but epistemological evaluation cannot be applied to narratives qua narrative. Thus, if empirical inquiry takes the form of a history, then it cannot be rationally evaluable, and if rationally evaluable, empirical inquiry cannot be in the form of a history. Kuukkanen's book both directly confronts and proposes a strategy for surmounting this tired and tiresome theoretical barrier. Kuukkanen deserves great credit for attempting to reshape a long‐stalled debate in a way that enables the theoretical options to be imagined anew. Yet his structuring of the oppositional tendencies engenders some ongoing problems regarding how to understand the philosophical stakes and options. This review argues that achieving Kuukkanen's postnarrativist future requires going back to past epistemic concerns discarded because they were tied to conceptions of logic and explanation that could not be reconciled with narrative form. Kuukkanen practices postnarrativism but still preaches a prenarrativist conception of logic. To reach his promised future, to actually overcome the dilemma that he rightly seeks to transcend, one must actually have the courage of Kuukkanen's pragmatist convictions.     

A FORMER TIBETAN SERF'S PAST AND PRESENT

正Since 1959, the freed serfs in Tibet have experienced tremendous improvements,reflected with changes in the family of the82-year-old Dawa.Dawa lives in the Khezang Village of Lhoka City in the Tibet Autonomous Region and is one of the few former Tibetan serfs still alive today in the region.Tibet practiced feudal serf system until 1959, and about one million serfs were freed since then, the number of serfs accounted 95 percent of the region's     

ARCHAEOLOGICAL SCIENCE - PAST ACHIEVEMENTS AND FUTURE PROSPECTS

This paper is the text of the inaugural lecture given by the author in the Ashmolean Museum Lecture Theatre on 23 October 1990 following his appointment in October 1989 to the Edward Hall Chair of Archaeological Science, at the University of Oxford     

HEROIC TIME: MONUMENTS AND THE PAST IN MESSENIA, SOUTHWEST GREECE

The archaeological structure of a landscape in terms of the history of settlement and burial in a particular locale through time, together with the construction, development and importance of the monuments placed within it, has become a feature of recent landscape archaeology in the study of Neolithic and Bronze Age Britain. The present paper introduces some of these themes into the study of the Messenia, southwest Greece, approaching two main problems. First, how the location chosen for the Late Bronze Age Palace of Nestor related to earlier patterns of habitation of the Middle Helladic period (an issue hitherto ignored by previous 'period-specific'studies) and, secondly, the later relevance of the Bronze Age landscape in the Iron Age when issues such as the 'Past'and 'History'came to be of great significance in Messenia.     

FUTURE BY HISTORY: RETHINKING PHILOSOPHY OF HISTORY

Philosophy of history has a threefold dimension: material, formal, and functional, which have largely been conceptualized as mutually exclusive. It is high time to mediate them into a coherent relationship, and Rohbeck's book is a decisive step toward such a new philosophy of history. The book is divided into three parts: the first deals with the relationship between history and the future, the second analyzes the relationship between history and ethics, and the third synthesizes these two aspects into a pragmatics of history. With regard to the first part, historical thinking is based on a perception of temporal otherness related to the past. Rohbeck prolongs the time perspective by bridging this time gap into the future. As to the second, Rohbeck replaces teleology by ethics. Teleology includes ethics but limits its scope to a one‐sided development. Ethics allows many more options. Finally, who is the agent for historical ethics? Rohbeck proposes the “generation” as the basic actor in historical change and the addressee of ethical commitment. At the end of his work, Rohbeck draws consequences for the idea of philosophy of history from his idea of historical ethics. He shows that history has a new perspective if it is viewed through the lens of ethical elements in the fundamental relationship between past, present, and future. Of course, many questions follow this fascinating new version of the old philosophy of history. I raise only three of them: (1) What synthesizes the three dimensions of time into one and the same history? (2) Did we not learn from historicism that values in ethics have an inbuilt temporality? This argument does not run against the idea of an ethics of history, but should sharpen its genuine historical character. (3) Who is the agent of this change: who brings it about and at the same is subjected to it? An anonymous sum of generations in space and time is not a convincing answer. We need an integrative idea that covers the vast field of experience of the human world in space and time and that covers the strong commitment to universal values. In this respect it would be worthwhile to pick up the idea of humankind as it was conceptualized as the red thread of history in traditional, modern philosophy of history.     

HISTORY AND RELIGION IN THE MODERN AGE

This essay seeks to clarify the relationship between history and religion in the modern age. It proceeds in three steps. First, it draws attention to the radical asymmetry between first‐person and third‐person statements that Wittgenstein's Philosophical Investigations rescued from the metaphysical exile to which it had been condemned by Descartes's definition of the self as a thing. Second, it argues that religion is designed to alleviate the peculiarly human kind of suffering arising from this asymmetry. Third, it maintains that history relies on the same means as religion in order to achieve the same results. The turn to historical evidence performed by historians and their readers is more than just a path to knowledge. It is a religious ritual designed to make participants at home in their natural and social environments. Quite like the ritual representation of the death and resurrection of Christ in the Mass, the historical representation of the past underwrites the faith in human liberty and the hope in redemption from suffering. It helps human beings to find their bearings in the modern age without having to go to pre‐industrial churches and pray in old agrarian ways. History does not conflict with the historical religions merely because it reveals them to have been founded on beliefs that cannot be supported by the evidence. History conflicts with the historical religions because it is a rival religion.