Memory,history and the classical tradition

‘Memory’ is often confused and mistaken for myth; this is in turn connected with the widespread use of mistaking collective mythology and common myth for the idea of a ‘collective memory’. This essay discusses memory and history terminology in the context of the generic concept ‘classical tradition’. The case study explored here – the nineteenth-century Walhalla ‘temple’ near Regensburg in Southern Germany – is an attempt to discuss the classical tradition, focusing on archaeology and architecture rather than philology), within the parameters of the memory and history debate in contemporary historiography. The essay aims to develop the position of the iconic and symbolic importance of antiquity and the classical tradition in the memory and history debate as well as in historical writing. The concluding remarks emphasise the necessity of historicising tradition and its genealogies, conceptualised here as a tradition of legacies.     

TEXTS AND TRADITIONS IN CHINESE AND COMPARATIVE PHILOSOPHY

This article considers Quentin Skinner's critique and methodology in his seminal essay “Meaning and Understanding in the History of Ideas” vis-à-vis the current methodological debates in Chinese and comparative philosophy. It surveys the different ways in which philosophers who work with ancient Chinese texts in those related fields deal with the tension between textual contexts and autonomy and how some of the errors criticized by Skinner under the mythology of coherence, mythology of doctrines, mythology of parochialism, and mythology of prolepsis might apply to those fields. It argues that Skinner's insistence that understanding a text requires recovering its author's intended meaning by studying its linguistic context has limited application to Chinese and comparative philosophy because those fields’ most important texts are not best understood as means of communication by specific historical authors with intended messages to convey to readers. These texts are instead the means by which Chinese traditions perpetuate their respective beliefs and practices. Instead of being circumscribed by authorial intent, the meanings of traditional texts are dynamic and co-created in the process of producing, reproducing, and consuming texts as well as in the evolution of practices that also constitute each tradition. The meanings received by the audience are never exactly what authors or transmitters intended but have been transformed by each audience's own concerns and interests, even if the audience attempts to grasp what the former intended. Using the Five Classics and the Analects as examples, this article illustrates how such texts’ purposes to teach and perpetuate the practices that constitute a way of life determine their meanings. Understanding is not merely cognitive but practical as well. The meanings of such texts are not static but dynamic as traditions evolve. The debates about methods of reading and interpreting ancient Chinese texts are also debates about the nature of Chinese traditions and struggles over their futures.     

WRITING THE HISTORY OF SPINOZISM

In this essay I reflect on Knox Peden's Spinoza contra Phenomenology, a history of French rationalist Spinozism in the mid‐twentieth century. The book marks an important intervention in modern French and European intellectual history, depicting the importance of Baruch Spinoza's thought in the negotiation of and resistance to the phenomenology that captivated much of twentieth‐century French intellectual life. With philosophical and historical sophistication, Peden tells the story of several relatively overlooked thinkers while also providing substantially new contexts and interpretations of the well‐known Louis Althusser and Gilles Deleuze. While accounting for Peden's major accomplishment, my aim is also to situate his work among a number of recent works in the history of Spinozism in order to reflect on the specific methodological questions that pertain to the widely varying appropriations of Spinoza's thought since the seventeenth century. In particular, I reflect on Peden's claim that Spinoza's thought cannot provide an actionable politics, a claim that runs counter to nearly two centuries of leftist forms of Spinozism. I offer a short account of some of the ways that theorists have mobilized Spinoza's thought for political purposes, redefining “action” itself in Spinozist terms. I then conclude by reflecting on the dimensions of Spinoza's thought (and recent interpretations of it) that make it possible for such significantly different claims about its political potential to be credible.     

HOW NINETEENTH‐CENTURY GERMAN CLASSICISTS WROTE THE JEWS OUT OF ANCIENT HISTORY

This essay considers why Jewish antiquity largely fell outside the purview of ancient historians in the Germanies for over half a century, between 1820 and 1880, and examines the nature of those portraits that did, in fact, arise. To do so, it interrogates discussions of Jewish antiquity in this half‐century against the background of those political and national values that were consolidating across the German states. Ultimately, the article claims that ancient Jewish history did not provide a compelling model for the dominant (Protestant) German scholars of the age, which then prompted the decline of antique Judaism as a field of interest. This investigation into the political and national dimensions of ancient history both supplements previous lines of inquiry and complicates accounts that assign too much explanatory power to a regnant anti‐Judaism or anti‐Semitism in the period and place. First, the analysis considers why so little attention was granted to Jewish history by ancient historians in the first place, as opposed to its relative prominence before ca. 1820. Second, the essay examines representations of ancient Judaism as fashioned by those historians who did consider the subject in this period. Surveying works composed not only for the upper echelons of scholarship but also for adolescents, women, and the laity, it scrutinizes a series of arguments advanced and assumptions embedded in universal histories, histories of the ancient world, textbooks of history, and histories dedicated to either Greece or Rome. Finally, the article asserts the Jewish past did not conform to the values of cultural ascendancy, political autonomy, national identity, and religious liberty increasingly hallowed across the Germanies of the nineteenth century, on the one hand, and inscribed into the very enterprise of historiography, on the other. The perceived national and political failures of ancient Jews—alongside the ethnic or religious ones discerned by others—thus made antique Judaism an unattractive object of study in this period.     

HETEROTEMPORALITY,THE ISLAMIC TRADITION,AND THE POLITICAL: LAROUI'S CONCEPT OF THE ANTINOMY OF HISTORY1

If tradition has often figured as modernity's other, the Islamic tradition has long played the role of the modern constitutive other par excellence. Modern secularizing practices of timing and spacing feed this grounding of the political beyond the conceptual grip of tradition. The works by the Moroccan historian and philosopher Abdallah Laroui (b. 1933) put forward a concept of heterotemporality that distances itself from secularizing practices of timing and spacing, and, importantly, also from theological ones. His critique enables us to understand each of these practices as viewing heterotemporality through one master temporality, a view that represents temporality as, in Laroui's words, “absolute” time. First, this privileged temporality is the homogeneous time of secular progress, and second, it is the homogeneous time of theological truth. Laroui unsettles both practices of timing and spacing by discussing heterotemporality as governed by what he calls the antinomy of the concept of history. For Laroui, this antinomy refers to a specific temporal dynamic that results from the tension between the fundamental discontinuity and incoherence of history, on the one hand, and the production of continuity and coherence through human observers, on the other. Laroui thus reveals that the claims about continuity and coherence that sustain groundings of the political within homogeneous time—either secular or theological—must always be understood in relation to their position within the temporal dynamic of the antinomy of the concept of history. In revealing the temporal dynamic of this antinomy within the Islamic tradition, Laroui reworks the architecture of difference that keeps the secular modern and the Islamic theological conceptually separated from each other.     

THE TRUE FACE OF MOUNT LU: ON THE SIGNIFICANCE OF PERSPECTIVES AND PARADIGMS1

From a hermeneutic point of view, understanding is always conditioned by one's own horizon and perspective. as the great poet Su Shi remarks, we do not know the “true face of Mount Lu” because what we see constantly changes as we move high or low, far off or up close. But the point of the “hermeneutic circle” is not to legitimize the circularity or subjectivity of one's understanding, but to make us conscious of the challenge. How do we understand China, its history and culture? What should be the appropriate paradigm or perspective for China studies? More than twenty years ago, Paul Cohen argued for a “China‐centered” approach to understanding Chinese history, but to assume an insider's perspective does not guarantee adequate understanding any more than does an outsider's position guarantee emancipation from an insider's myopia or blindness. By discussing several exemplary cases in China studies, this essay argues that neither insiders nor outsiders have monopolistic or privileged access to knowledge, and that integration of different perspectives and their dynamic interaction beyond the isolation of native Chinese scholarship and Western Sinology may lead us to a better understanding of China and its history.     

成都博物馆藏东汉陶仙山插座初探

成都及周边地区东汉晚期墓葬中出土有一种明显为仙山造型的陶质插座,倾向于为摇钱树的树座。其整体的三山、平台、洞穴造型及其上较为丰富的人物、羽人、伏羲、女娲、西王母形象应是当时观念中以昆仑、西王母为中心的神仙信仰的表现。将其制作为专门的丧葬用品,一方面反映了当时丧葬文化中的神仙信仰成分和超越死亡的升仙愿望,另一方面也再次印证了西南地区流行的摇钱树的主要内涵应与升仙有关。     

THINKING AFTER HITLER: THE NEW INTELLECTUAL HISTORY OF THE FEDERAL REPUBLIC OF GERMANY1

This review essay seeks to direct attention to intellectual history as a new and flourishing subfield in the historiography of post‐1945 Germany. The essay probes and critically interrogates some of the basic arguments of Dirk Moses' prize‐winning monograph German Intellectuals and the Nazi Past. It does so by engaging with a series of German‐language monographs on key intellectuals of the postwar period (Alexander Mitscherlich, Jürgen Habermas, Herbert Marcuse) or groups of intellectuals that have appeared during the last few years. The essay also includes two books that focus on intellectual transfers from and to the United States and hence transcend the purely national framework. The essay highlights some broader themes such as West German intellectuals' confrontation with the Nazi past and with the memory of Germany's failed experiment with democracy during the interwar Weimar Republic. It also discusses the significance of the West German student movement in the 1960s for West German intellectual history. The essay concludes with some broader reflections on writing intellectual history of the postwar period, and it points to some avenues for further research. It underlines the significance of intellectual debates—and hence of intellectual history—for charting and explaining the process of postwar democratization and liberalization in the Federal Republic of Germany.     

长春-吉林经济带的形成与空间结构特点研究

文章通过对经济带概念的分析,构建经济带的形成和演进理论,认为经济带有等级、层次之分,其时空演进的理论为增长极理论——点一轴发展理论——梯度推移理论。在此基础上,论证长春—吉林经济带的存在性,分析其结构、功能及空间联系形式。作者认为,长春—吉林经济带目前是一个弱经济带,其扩散效应较弱,随着其扩散效应的增强,长春—吉林经济带将能够从整体上带动和促进吉林省的经济发展。     

潍县城:晚清民国时期一个区域性大都会的城市地域结构(1904—1937年)

作为晚清民国时期的一座区域性大都会,潍县城市地域结构表现为"西绅东商"的特征:士绅主要聚居于主城,东关西半部和白浪河西侧则是工商业最为繁盛之地。这种地域结构特征实际上在晚清以前即已形成,1904年胶济铁路的通车并未在潍县火车站一带形成可观的城市地域,"西绅东商"特征表现出强烈的稳定性。士绅近官署而居的居住习惯、潍县城輨毂胶东的交通区位特征、晚清民国时期颇具规模的城市建设运动和东关因有城墙环绕而表现出的安全优势,是造成这种稳定性的四个内在原因。     

银川市特色文化建设的构想

本就宁夏回族自治区关于“大银川”建设中,如何培育银川市的化内涵,提高化品位,搞好特色化建设进行了探讨。提出了：夯实塞上江南化底蕴,突出回乡风情化个性,展现西夏化的独特神韵,巧作黄河化、大漠化、草原化的镶嵌点缀,以及构筑化建设的合理空间格局,大力发展特色化产业的建设构想。     

NATIONAL IDENTITY IN THE VANQUISHED STATE: GERMAN AND JAPANESE POSTWAR HISTORIOGRAPHY FROM A TRANSNATIONAL PERSPECTIVE

The defeat of Germany and Japan in 1945 required historians in both countries to reevaluate the past to make sense of national catastrophe. Sebastian Conrad's The Quest for the Lost Nation analyzes this process comparatively in the context of allied military occupation and the Cold War to reveal how historians in both countries coped with a discredited national history and gradually salvaged a national identity. He pays special attention to the role of social, discursive, and transnational contexts that shaped this process to highlight the different courses that the politics of the past took in postwar Germany and Japan. The picture that emerges of German and Japanese historiography and the respective attempts to come to terms with the past is at odds with the conventional narrative that usually praises West German historians and society for having come to terms with their dark past, as opposed to postwar Japan, which is usually regarded as having fallen short by comparison. There was in fact far more critical historiographical engagement with the past in Japan than in West Germany in the 1950s. Reasons for the divergent evolution of the politics of the past in Germany and Japan should not be sought in the peculiarities of postwar national history but rather in an entangled transnational context of defeat, occupation, and the Cold War, whose effects played out differently in each country. These conclusions and others reveal some of the opportunities and special challenges of comparative transnational history.     

1. THE MEANINGS OF NOSTALGIA: GENEALOGY AND CRITIQUE

Nostalgia has become a new master narrative both in public discourse and academic research, serving as an explanation for trends in fields as different as popular culture, fashion, technology, and politics. This essay criticizes the wide‐ranging use of the term. It argues that nostalgia often does not adequately describe the diverse uses of the past to which it is applied. It does this by historicizing the nostalgia discourse with particular emphasis on the 1970s, when dictionaries first noted a semantic shift from homesickness to a sentimental yearning for the past, and intellectuals discussed a widespread, pathological “nostalgia wave.” After the introduction, the second section looks at the changing meanings of nostalgia, the third examines how the “nostalgia wave” was seen to manifest itself and who was thought to be afflicted by it, and the fourth discusses contemporary explanations. Building on this, the final section critically examines the nostalgia discourse before evaluating its continuing influence.     

THE COMPOSITION OF COPPER-BASED SMALL FINDS FROM A WEST PHOENICIAN SETTLEMENT SITE AND FROM NIMRUD COMPARED WITH THAT OF CONTEMPORARY MEDITERRANEAN SMALL FINDS

About 100 Phoenician copper alloy artefacts from Morro de Mezquitilla (Spain) have been analysed by inductively coupled plasma spectrometry and atomic unpublished analyses of contemporary material from Nimrud and with small finds of the same period from several Mediterranean areas. There are no published large-scale analyses of Phonenician metalwork and few analyses of the copper-based, very minor objects of the sort typically recovered from excavation and the comparisons show both similarities and differences in techniques and alloys of the various civilizations and classes of objects.     

中原经济区的“三化”协调发展之路

中原经济区走新型工业化、新型城镇化与农业现代化"三化"协调发展之路,是中原崛起的时代呼唤,是中原经济区建设的最高境界,是中原儿女的庄严承诺。选择"三化"协调作为中原经济区的发展之路,有着深厚的宏观背景。在整体、协调、融合、可持续原则的制约下,"三化"协调发展的主要途径为:产业集群发展、产城互动发展、城乡统筹发展。其中,城乡统筹发展是"三化"协调发展的最终落脚点,包括构建现代城镇体系,搭建城镇化本土承载平台,推进新农村和新型农村社区建设,构建城乡资源共享平台和社会保障体系。     

"时空缩减"背景下客源市场空间分布及演变趋势分析

距离因素是影响旅游地客源空间分布与演化的关键因素,现代交通技术的变革,信息化及网络技术的普及造成的时空汇聚使距离因素弱化。以距离因素的多维尺度特征为切入点,分析了“时空缩减”背景下的游客出游距离的变化趋势;构建旅游地客源市场演化的理论模型,用逆向思维的方法,探讨了旅游地吸引半径的变化动向;结合游客出游距离和旅游地吸引半径的演化趋势,阐述了旅游地客源市场的时空动态演化过程并剖析了其内在机理;最后通过实证研究对理论模型进行扩展和检验,为旅游地客源拓展提供了理论依据及实践参考。     

RESEARCH REPORT: MAGNETIC INVESTIGATIONS AND THE AGE OF A MEDIEVAL KILN AT KUNGAHÄLLA (SOUTH‐WEST SWEDEN)*

The results from a magnetic survey and archaeomagnetic investigation of a medieval brick kiln at Kungahälla in Bohuslän (south‐west Sweden) are reported. Detailed magnetic total field and magnetic gradient measurements over known traces of the kiln showed marked local magnetic anomalies of up to 200 nT, revealing the rectangular shape of the kiln remains. Palaeomagnetic investigations of the remanent magnetization of 12 bricks from the kiln floor gave precise definitions of both the direction of the archaeomagnetic field [(D_m, I_m) = (66.7°, 8.8°), k = 655, α₉₅= 1.7°] and the palaeointensity [B_m= 69.0 ± 3.6 µT]. An archaeomagnetic date is obtained by comparing the direction of the archaeomagnetic field found in the kiln with a geocentral dipole‐transformation of the British master‐curve for secular variation. Of two possible archaeomagnetic dates (ad 1280 ± 50 or ad 1480 ± 50), the ad 1280 ± 50 age is in good accordance with the C‐14 ages and archaeological dates as well as with direct historical evidence, whereas a c. 100 years younger TL date appears to be too young.