Narcolepsy -- cataplexy and psychoanalytic theory of sleep and dreams

Narcolepsy had been documented some twenty years before the psychoanalytic movement, emphasizing the central role of sleep and dreams in the understanding of mental health, offered an entirely novel theory of its aetiology. And when the full range of the behavioral aspects of the condition were documented, it was obvious that intense psychoanalytic interest in it was inevitable. Unfortunately, even mainstream neurology, lacking any rival physiological explanation, for a time tended to entertain a definite role for such beliefs, at least in some cases. However, such a theory involving outre concepts of repressed, guilt-ridden sexual drives as an explanation of the behavioral aspects of narcolepsy-cataplexy, of necessity simply added to the burdens of the sufferer. For it became clear that the condition by itself produced enough psycho-social problems without further adding to them. This historical note details the persistence of this misconceived theory up to the later decades of this century, and the burden that it placed upon those who suffered from this condition.     

The influence of Operation Allied Force on the development of the jus ad bellum

Some have argued that NATO's air campaign against Serbia in 1999 was manifestly unlawful, others that it was an entirely legitimate humanitarian intervention. A third position suggests that the intervention while unlawful, in the strictest sense, was nonetheless legitimate. Here, a customary law right to intervene was seen as emerging, permitting action to prevent a mass atrocity crime, even when UN Security Council authorization was absent. Did Operation Allied Force, then, add to the case for the emergence of this new customary norm? While the 1990s was a decade of humanitarian intervention, the decade since has been dominated by international action against terrorism and, of course, the effects of the highly controversial US and British led invasion of Iraq. In this context, there is scant evidence that a customary right or obligation to intervene for humanitarian reasons has crystallized since 1999. But if Kosovo achieved anything, it was to prompt greater attention to the merits of the argument in favour of a ‘responsibility to protect’. If NATO's 1999 action were repeated today in a similarly unauthorized manner it would still be unlawful, but it would perhaps be seen as a legitimate means to preventing a mass atrocity crime.     

西方经济理论中可持续发展思想的演进及启示

可持续发展思想源远流长,但其作为一种系统理论产生于20世纪80年代末90年代初。本文回顾了可持续发展思想在西方经济理论中的演变过程,认为只有从根本上认识和接受可持续发展的新理念,人类才能迎来充满希望的未来。     

Sigmund Freud's Contribution to the History of the Neuronal Cytoskeleton

In the summers of 1879 and 1881, while Freud was a research student in Ernst von Brücke's laboratory at the Institute of Physiology at the University of Vienna, he carried out an important though seldom remembered investigation on the internal structure of nerve fibers and cells. His contribution to this field is here examined in the context of the 19th-century debate regarding the existence of neurofibrils and of present views on the cytoskeleton. Freud was able to discern separate fine fibrils following straight courses within the nerve fibers, as well as concentric loops of striae surrounding the nuclei and converging towards the processes of the cell bodies in crayfish nervous tissue. He thus confirmed and extended observations made by Robert Remak almost 40 years earlier, which had remained controversial. Electron microscopy of the crustacean nervous system confirmed Freud's main points, which in turn vindicated those of Remak. Both researchers were looking at small bundles of microtubules, and thus they were among the first to picture the lacy intracellular framework that future cell biologists would call the cytoskeleton.     

Sigmund Freud's contribution to the history of the neuronal cytoskeleton

In the summers of 1879 and 1881, while Freud was a research student in Ernst von Brücke's laboratory at the Institute of Physiology at the University of Vienna, he carried out an important though seldom remembered investigation on the internal structure of nerve fibers and cells. His contribution to this field is here examined in the context of the 19th-century debate regarding the existence of neurofibrils and of present views on the cytoskeleton. Freud was able to discern separate fine fibrils following straight courses within the nerve fibers, as well as concentric loops of striae surrounding the nuclei and converging towards the processes of the cell bodies in crayfish nervous tissue. He thus confirmed and extended observations made by Robert Remak almost 40 years earlier, which had remained controversial. Electron microscopy of the crustacean nervous system confirmed Freud's main points, which in turn vindicated those of Remak. Both researchers were looking at small bundles of microtubules, and thus they were among the first to picture the lacy intracellular framework that future cell biologists would call the cytoskeleton.     

民具研究的理论与方法

"民具",是对人类社会生产、生活用具的统称,是特指民俗学物质文化的新学术概念.在现代社会学科意义上,民具概念的提出者与相关理论研究的先行者,当首推日本学者.但在不同国家、不同的历史发展阶段里,这一概念的运用或许有所不同.我国在物质文化研究领域里,习惯用"民族民俗文物"来涵盖所谓"民具".近几年来,则开始使用"物质文化遗产"或"有形文化遗产".但这些概念及其范畴,既互有交叉,又各有侧重.     

The influence of different tempers on the composition of pottery

The modification of the raw clay by the potter to produce a paste suitable for the intended purposes adds a layer of obfuscation to the problem of provenancing the original clay source by chemical fingerprinting. By preparing different pastes from the same commercially available raw clay and their chemical analysis by Instrumental Neutron Activation Analysis, an experiment under controlled conditions (tempers, mixing ratios, firing temperatures and sampling methods) sheds light on the influence of different tempers.     

论《万国公报》对维新变法的舆论影响

<万国公报>自改版后,利用其舆论影响,宣传西方资产阶级政治、经济、文化,建议中国进行改革,为维新变法运动提供了理论素材.在变法过程中,它直接推动了运动的开展,并对开启康有为、梁启超等变法人士的思想起了巨大的启蒙作用.     

佛教对中国文化的影响（英文）

文化是人类社会的遗产,与宗教互相渗透影响。研究佛教对中国文化的影响有助于促进东西方交流。佛教与汉语、社会行为、艺术与文学有着根深蒂固的渊源。了解宗教与文化之间的联系有助于更好地促进跨文化交际。     

基督教对西方文化的影响

特定社会环境中的宗教不仅影响其道德观、哲学思考,也对社会行为和语言文化产生着深远的影响。东西方主流宗教对语言、社会行为、文学、艺术等渗透影响,基督教文化与英语社会发展之间有内在联系。宗教在跨文化领域方面起着重要作用,了解宗教与文化之间的联系有助于更好地促进跨文化交际。     

The Arabn influence on Western European cooking

The importance of the spice trade to commercial development in Europe in the later middle ages has long been recognized, although the reasons for the demand for exotic condiments from the East have not been much considered. There seems little evidence to support the idea that spices were used either to mask the taste of rotting or “vulgar” food or as preservatives. There are sources, however, which do provide a basis for the unriddling of the taste for spices. Contained within the recipes of the period is evidence that the style of cooking was adopted from the Arabs, and that the heavy use of spices was but one of a cluster of characteristics of Arab food replicated in Europe. In order to establish the similarities between European and Arabic medieval cookery, a sample of French, Italian, Spanish, Flemish, English, and German texts is drawn upon and compared with the main features of the several Arabic works which have been translated into Spanish, French and English. Underlying the upheaval in the cooking of the élite in Europe from about 1300 was a changed attitude toward eating which was stimulated by the place of food in Moslem theology as represented in depictions of the Garden of Delights, a concept which is explored in its rather wide currency in Europe. I postulate that, intrigued with the sensual pleasures of eating as portrayed in the Garden, Europe began to associate luxurious dining with the food of the Arabs, and thus the passage of what was a strange and alien cuisine was facilitated.     

The Arabn influence on Western European cooking

The importance of the spice trade to commercial development in Europe in the later middle ages has long been recognized, although the reasons for the demand for exotic condiments from the East have not been much considered. There seems little evidence to support the idea that spices were used either to mask the taste of rotting or “vulgar” food or as preservatives. There are sources, however, which do provide a basis for the unriddling of the taste for spices. Contained within the recipes of the period is evidence that the style of cooking was adopted from the Arabs, and that the heavy use of spices was but one of a cluster of characteristics of Arab food replicated in Europe. In order to establish the similarities between European and Arabic medieval cookery, a sample of French, Italian, Spanish, Flemish, English, and German texts is drawn upon and compared with the main features of the several Arabic works which have been translated into Spanish, French and English. Underlying the upheaval in the cooking of the élite in Europe from about 1300 was a changed attitude toward eating which was stimulated by the place of food in Moslem theology as represented in depictions of the Garden of Delights, a concept which is explored in its rather wide currency in Europe. I postulate that, intrigued with the sensual pleasures of eating as portrayed in the Garden, Europe began to associate luxurious dining with the food of the Arabs, and thus the passage of what was a strange and alien cuisine was facilitated.