后现代、现代性重建与中国的现代性问题

后现代主义对现代性的批判为人们提供了一个理解现代的有益视角,它有利于揭示现代性充满矛盾和悖论的一面,促使人们加强对现代性的反思并发掘其尚未释放的理性潜能,从而实现现代性的重建。就中国的后现代主义者而言,他们对现代性的批判过多地集中于剖析其“西化”本质,忽视了现代性的某些普遍内涵,使中国的现代性问题局限于中西对立的二元视野。客观地评价中国的现代性,就应当突破上述理论框架,认识到现代性中所包含的普遍性与特殊性之间的张力,同时借鉴后现代主义的建设性作用,努力实现现代性的解放功能。     

Republics,Nations and Transitions to Modernity

Abstract. There is virtually no treatment of republican political cleavages or political culture in the literature on European political development. This article fills part of this gap by examining the consequences of republican political culture for the history of nations and nationalism. I argue that the republican question was a central political cleavage in Europe in the nineteenth and early twentieth centuries, but that it has been largely overlooked, or reduced to the politics of class or to the politics of nation. The article critically assesses some of the central elements of standard political histories of nationalism, in light of the importance of republican politics. This exercise includes a sketch of the republican challenge to dynastic states, and a more detailed discussion of two individuals who figure prominently in every history of nationalism: Renan and Mazzini. It also includes a discussion of the relationship of nationalism and marxism, in light of the analysis of republican patriotism in the first part of the article.     

Becoming to Belong: On the Relation between Infinite Consciousness and the Absolute

My essay focuses on the relation between consciousness and reality. I argue, following Georg Cantor, that consciousness is a potential infinite driven by care to invest itself in the world historically. As human beings develop an authentic sense of self they are driven by good faith to postulate an Absolute infinite, which, following Spinoza, we may call God. Thus God, as the Absolute infinite, constitutes our reality, which I characterize as implicate information explicating itself through time. To live authentically is to recognize the nature of God and commit to Him through faith. Faith means to understand one’s self as a potentially infinite consciousness attempting to authentically participate in, and understand, the Absolute of God.     

中国特色社会主义道路越走越宽广

马克思创立了唯物史观和剩余价值学说,使社会主义从空想变成科学。列宁创造性地运用 马克思主义,领导社会主义革命取得胜利,提出“落后国家可以不经过资本主义发展阶段而过渡到苏维埃制度,然后经过一定发展阶段过渡到共产主义”的设想(《列宁全集》第39卷,人民出版社1986年版,第233页),设定“苏维埃政权加全国电气化”的目标(《列宁选集》第4卷,人民出版社1995年版,第364页),开始进行共产主义第一阶段——社会主义的建设。中     

Modernity and Tyranny

Waller R. Newell in Tyrants: A History of Power, Injustice, and Terror explores how ideas, and the philosophers responsible for them, can aid us in understanding tyranny. In the process, Newell also broaches the possibility that the ideas of these thinkers actually shape succeeding political events. Although the second part, entitled “City of God or City of Man? The Tyrant as Modern State Builder,” has an extensive cast of characters, its fulcrum is the combination of Niccolò Machiavelli, the Florentine writer, and Henry VIII, the English ruler. Newell raises the question of whether the writer presented the ruler with the blueprint for overturning the rule of the Catholic Church in England. Machiavelli would thus be the teacher of the modernizing tyrant. A reader is left to wonder whether, in Newell's assessment, the articulation of Machiavelli's fundamental insight that the world can and should be remade by the human will does not lead necessarily to ever deepening violations which characterize totalitarian tyranny.     

自我的觉醒:彼特拉克与现代性

自布克哈特在《意大利文艺复兴时期的文化》中首次提出彼特拉克是"第一个现代人"后,引发学术界关于彼特拉克是"现代人"抑或中世纪人的激烈争论。身处中世纪与文艺复兴新旧交替以及"现代人"与旧有传统矛盾的历史时期,作为文艺复兴之父的彼特拉克首当其冲地经历了这场巨变。在经历青年、中年和老年的三场觉醒后,彼特拉克意识到自己需要摆脱过去与未来之纠缠,在新旧的断裂带中寻找突破时间限制的夹缝,让自己的作品在时间的洪流中保持永恒的鲜活。     

Methodologically Becoming: Power,knowledge and team research

This article explores the path of methodological and epistemological negotiation travelled by a team of four geographers conducting research among people with transnational connections between northern New Jersey and El Salvador. Having illustrated that all data are contextual, feminist scholars have explored the power relations in which data collection is embedded in order to situate knowledge. The relationship between the dynamics of research teams and the broader political struggles with which they engage, however, remains a blind spot within feminist field methods and writing strategies deployed to 'see accountably'. The authors argue that there is an undertheorised relationship between the politics of academic research projects and the broader political movements with which they engage that may serve as a fertile intersection for feminist research. They explore relationships between team, field, and institutions in the context of negotiating difference among team members and their aspirations for the project. The article contributes to discussions of power, knowledge construction, and the politics of conducting fieldwork as a team by relaying experiences both from the perspective of individuals on the team and the team as a whole. The authors depict their objectives, successes, failures, and research politics; all part of a process of methodological becoming.