共查询到20条相似文献,搜索用时 31 毫秒
1.
Cavazzini A 《Revue de synthèse / Centre international de synthèse》2011,132(2):255-275
Enzo Melandri represents an atypical route in Italian epistemology. Critic of neopositivism, he studied the relations between symbolic formations of theories and actual experience via the concept of schematism. He aimed to reincorporate science into the totality of praxis by articulating a phenomonology and archeology of knowledge. Epistemology thus becomes a meditation on the meaning of scientific reason and on its links to society. 相似文献
2.
3.
4.
Alexandra Hofm?nner 《Archaeologies》2011,7(1):300-306
The Matthew and Matilda Effects in science were coined in 1968 (Robert K. Merton) and in 1993 (Margaret W. Rossiter) respectively,
as tools to analyse the reward systems of science. By proposing the African Eve Effect in science as a third effect, the original
scope for analysis of these systems is broadened from the social structure of science to the anthropological dimension of
science. Similarly, the ‘psychosocial processes’ that were considered as affecting the reward systems (Merton, Science 159:56–63,
1968) are extended to include discursive practices. The African Eve Effect refers to the scientific notion of the ‘African Eve’
(or mitochondrial (mtDNA) Eve), a concept put forward by scientists to designate the genetic mother of all modern humans.
Three discursive conventions constitute the African Eve Effect and together shape patterns of the distribution of recognition
for scientific work: projecting imaginative geographies of otherness onto the frontiers of science; collecting, transporting
and enframing material and ideas according to a Western epistemological order; and ‘evolutionising’ nature and the human in
science. The objective of this paper is to specify and illustrate an experimental tool for analysing the entanglement of the
reward system in science with culturally fashioned imaginaries and agendas. 相似文献
5.
Yihong Pan 《Frontiers of History in China》2011,6(2):264-284
“New Woman” and “Modern Girl” discourse prevailed in China in the early twentieth century. The left-wing cinema of the 1930s
engaged in this discourse and created a filmic space in which to negotiate gender and modernity. Focusing on three films directed
by Sun Yu (1900–90): Wild Rose, Little Toys and The Highway, this paper compares Sun Yu’s new women with those in two other films: Lessons for Girls, a lesser known but interesting caricature of “new” women, and the New Woman, the best known of the “new woman” genre, both of which depict how urban, petty bourgeois women failed in their struggles
for independence. In sharp contrast, Sun Yu used poetic realism to create a series of refreshingly independent working class
women characters that successfully combined traditional moral values and modern patriotism and resisted the radical anti-traditionalism
of the new woman discourse. This paper offers a differentiated analysis of the diverse and complex ways in which China’s left-wing
cinema negotiated gender and modernity in the 1930s. 相似文献
6.
Qiliang He 《Frontiers of History in China》2011,6(4):505-524
This article investigates the distribution and consumption of Way Down East (directed by D. W. Griffith, 1920) in Chinese cities in the 1920s in an attempt to explore the impact of foreign films on
early Chinese filmmaking in particular and on Chinese society in general. Griffith’s Way Down East highlights a young woman’s trials and tribulations caused by male tyranny and deception. Such films by D. W. Griffith struck
a chord in China in the 1920s, when the concerns of women and the loss of family values after the May Fourth movement found
expression in film. The embracing of Way Down East in China, particularly among progressive intellectuals, indicates the existence of an anti-May Fourth conservatism. Chinese
intellectuals were inspired by Way Down East to deny Chinese women’s subjectivity as new women who could control their own destinies; such a denial thereby rejected romantic
love as a means of women’s emancipation and enlightenment. The intellectual class’s jettisoning of the rhetoric of “free love”
and free marriage and re-emphasizing family values in the 1920s were conducive to the Nationalist Party’s conservative agenda
to discipline individuals and Chinese society in the late 1920s and 1930s. Therefore, the “partification” of China during
the Nanjing Decade (1927–37) was a direct outgrowth of a conservative consensus that followed upon May Fourth. 相似文献
7.
John Carman 《Archaeologies》2011,7(3):490-501
This paper forms part of a project to attempt to understand what we are really doing when we engage in the practices of public
archaeology and heritage. It starts from the premise that there is no necessary correlation between intention and outcome,
nor that practice follows belief. Instead, we construct our ideas about the world, about ourselves, our values and associations
from what we do. The stories told here raise issues about the ability of archaeology to change the world and the distinction
that we can too easily blur between professional expertise and citizenship. 相似文献
8.
9.
In India and the United States, Lepcha and Diné youth are articulating decolonial futures that diverge from past aspirations. Rather than demanding big infrastructure such as dams or power plants, Indigenous youth forward decolonial visions that reimagine the landscape and energy technologies. In this article, we suggest that Lepcha and Diné activists are articulating a youthful decolonial futurity—a vision for the future where their generation and the ones to follow can flourish in their own territories and on their own terms. We propose youthful decolonial futurity as a prefigurative politics specific to Indigenous youth, who view their activism as integral to creating a future where their communities have more control over decision-making processes and their ancestral territories. What emerges is a consideration of the role of Indigenous youth in building a language and politics of decolonisation against the roles of power brokers, elites, and naysayers. 相似文献
10.
Anne Yentsch 《Archaeologies》2011,7(1):170-221
Using a woman-centered approach, artifact assemblages and background documents are analyzed to discern gender behavior and
ethnic variations in women’s work—cooking, dining, housecleaning—in more frivolous areas—flowers, pets, girls’ toys—and personal
adornment. Issues of gender bias are discussed. The data show that negative evidence (absence vs. presence) is, at times,
misleading and must be carefully considered. Detailed study of the artifacts connected with Irish women suggests their gender
values that organized their lives differed from those of Anglo-American women who had a voice in small expressive purchases
while men made final decisions on major household purchases. Irish women owned small items too. However, a crucial distinction
was an element not covered by the archaeology: a house of their own and owner-occupied, a fact solely visible in documents. 相似文献
11.
Jia Si 《Frontiers of History in China》2011,6(2):229-242
By examining the four reprints of Robert Morrison’s Wuche yun fu (Five wagonloads of words) produced during the second half of the nineteenth century, this paper outlines the emergence and
evolution of Chinese-English bilingual dictionaries and their role in spreading standard English to a wider literary audience
in the treaty port of Shanghai. In the language mosaic of treaty port society, bilingual dictionaries highlighted the gap
between spoken pidgin and written English, demarcating two linguistic repertoires commanded by two different groups. In exploring
the socio-historical background of the publication history of these dictionaries, this paper also sheds light on the publishing
market, especially English study aids in late nineteenth-century Shanghai. 相似文献
12.
13.
14.
Lyra D. Monteiro 《Archaeologies》2011,7(2):312-328
On March 31, 2010, a group of Muslim tourists visited the Mosque-Cathedral of Córdoba, Spain, and attempted to pray. They
were confronted by guards who called the police; two of the tourists were arrested and jailed, charged with crimes against
religious sentiment. The incident is but one of many acts of religious intolerance which represent a threat to this UNESCO
World Heritage Site. Though the World Heritage Convention seems to be concerned only with the protection of the physical heritage
represented by archaeological sites, I argue that in order to adequately preserve and promote the sites on the World Heritage
List, the intangible heritage values of those locations must also be protected. 相似文献
15.
16.
In this article, we explore the way men and women used the idea of violence to transform their broader political roles in
their desired new Republic. We argue that the espousal of violence, whether or not actually undertaken, became an important
part of the accoutrements of progressive political forces in China at this time. Violent action was perceived as virtuous
rather than villainous among reformers and radicals in the late Qing and early Republic. We demonstrate that the impact and
significance of this turn to violence differed for men and for women. For men, the ability and willingness to take violent
action symbolized a break with the effete literati of the imperial past by their envisaging of a muscular Confucianism; for
women, it provided a platform on which their claims to equal citizenship with men could be performed. The gendered nature
of the virtue of violence within this rapidly changing political context produced unexpected results for both male and female
political aspirants. 相似文献
17.
18.
19.
20.
Michael G. Chang 《Frontiers of History in China》2011,6(1):26-52
Starting with a court debate which broke out in the spring of 1684, this essay explores the multivalent symbolism of the Kangxi
emperor’s first imperial tour to Shandong and Jiangsu provinces in the fall of 1684. Some courtiers advocated treating the
Kangxi emperor’s touring activities as a rite of conquest, while others saw them as an exercise in sagely rule and benevolent
civil governance. Here I suggest that this ritual controversy revealed a tension between civil and military values within
the political culture of the Qing court. Furthermore, this ideological tension became most acute and apparent during the Kangxi
emperor’s “eastern” and “southern” tours of 1684, when the imperial procession approached and crossed certain culturally and
symbolically significant locations. As such, we are reminded that the legitimization of Qing rule was never fully complete,
but was rather an open-ended and ongoing historical process. 相似文献