中国与苏维埃俄国之间的蒙古(1920-1924)

C·Г·卢贾宁 (С Г Лузянин)先生系俄罗斯科学院远东研究所研究员 ,历史学博士。主要从事俄中关系史、现代中国外交史的研究 ,在俄 (苏 )、蒙古、中国三国关系研究方面发表了多篇论文 ,《2 0世纪的俄国·蒙古·中国 :1911— 194 6年三国间的政治关系》(莫斯科 ,2 0 0 0年 )是作者的代表作 ,也是近年来俄罗斯学者有关上述三国关系研究的一部重要著作。本文发表于 1995年 ,着重探讨了 192 0— 192 4年间中俄 (苏 )两国就蒙古问题的交涉以及诸多相关问题。作者的有些观点难为我们所苟同 ,但文章披露了许多鲜为人知的苏俄档案资料。鉴于此 ,特予发表     

我爱你没有最高级——珠峰极限之爱

平淡生活才是生命最后的本核,而生命本核中的童真,只有在爱的保护下,才会保持它最真实最透彻的样子。泽龙现在眼里的番茄,跟他们刚认识时一样,没有变化,仍然像个没长大的孩子。“我想去爬山。”2016年4月番茄第一次打电话给泽龙时,就这么直截了当地说了自己的想法,飒得很。泽龙当时正在第一次去登珠穆朗玛峰的路上,他在电话里甩给番茄的回复是:你去登海拔8163米的马纳斯鲁峰,十万块钱。     

Simultaneous love: an argument on love,modernity and the feminist subject at the beginning of the twentieth century

This article explores an argument on love as it was articulated within the framework of the ‘New Ethics’ sexual reform in Germany at the beginning of the twentieth century. While many commentaries on the alienating impact of modernity projected authenticity onto the ‘non‐modern’ woman and her love, the feminist authors at issue in this article promote ‘modern love’ as a medium of women's participation in modernity. Furthermore, they address the problem of love's temporality and non‐exclusivity. Yet, the engagement with these topics is a tricky one because non‐exclusivity and impermanence are at the same time dismissed as ‘decadent’ ways of loving and attributed to ‘archaic’ Europe and non‐European cultures.     

西伯利亚开发与俄国现代化(1861-1917)

废除农奴制以后 ,俄国步入现代化轨道。向深度与广度方向发展是俄国资本主义现代化的典型特征。地域辽阔、资源丰厚的西伯利亚迎来了前所未有的历史机遇 ,其开发成为俄国现代化链条中不可或缺的环节。俄国现代化进程中的重大举措同西伯利亚开发息息相关。俄国现代化因西伯利亚开发而加速 ,也以牺牲西伯利亚的利益为代价。     

论近代新疆对苏(俄)政策的基本方针

本对1911-1949年间的新疆与苏(俄)关系做了较全面的概述,认为近代新疆历任主政都十分重视和苏(俄)的关系,采取了请中央政府派员处理交涉事务、在中亚设置领事馆维护权益、积极发展经贸往来等政策,在坚持一个中国原则的立场上,保持和发展对苏(俄)友好的基本方针没有改变。     

18-20世纪人体测量史:理论、研究方法、史料以及最初的结果

男性身高的变化能够反映出俄国人口福利状况的变化。1700—1980年,俄国男性士兵身高资料及与之相应的生活状况和福利评估大体分为9个阶段,人的生活状况提高、降低和稳定阶段分别为150、100和30年,280年间男女的身高分别增加了10—11厘米。每逢战争和激烈改革时期,赋税增加和连年歉收,人口的身高、生活状况和福利无不下降;而每逢战争过后,政策得当,社会稳定,风调雨顺之时,人口的身高、生活状况和福利均提高。总之,18世纪俄国民众的整体生活水平下降,而19—20世纪俄国,特别是1921—1980年苏联时期的人口福利提高。这些结论察前人所未察,发他人所未发。     

Human occupation of South Eastern Altai highlands (Russia) in the context of environmental changes

Multidisciplinary investigations including geomorphological and geoarchaeological approaches, litho-stratigraphic and pedogenetic analysis accompanied by radiocarbon dating show the contrasting human environmental changes within the highlands of the Russian Altai since the late Paleolithic. Radiocarbon ages of fossil soils formed at 1,475–1,730 m a.s.l. indicate draining of the ice-dammed lake in the Kurai basin before the beginning of the Holocene and disintegration of the Chuya lake into several shallow but quite spacious reservoirs by 8,223?±?181 cal. BP. Using archaeological sites as spatio-temporal markers allows reconstructions to be specified based on geological data. Archaeological site distribution in the Chuya valley between the Chuya and Kurai basins indicates that all cataclysmic flood events related to the Holocene hydrological changes occurred before the Scythian epoch. Due to the redeposition of most Paleolithic finds in the region, they should be carefully examined before they are utilized for any reconstructions. Using fossil and contemporary soils as an independent informative climatic proxy archive supports the conception of generally more humid and warmer climate conditions in the first half of the Holocene within the SE Altai and a more arid and cold climate in the second one. The repeated climate deteriorations that caused glacier expansion and the progressive aridity intensification in the region along with the sociopolitical reasons are the major factors that controlled the habitat of nomadic communities and cultures shifting within the SE Altai in the second half of the Holocene. Anthropogenic impact together with the progressive aridization led to the deforestation of the eastern part of the Chuya depression.     

Subjects,citizens and others: the handling of ethnic differences in the British and the Habsburg Empires (late nineteenth and early twentieth century)

This article focuses on the role of ethnic inclusions and exclusions in administering citizenship and nationality within the British and the Habsburg Empires. The analysis discerns three ways of dealing with ethnically heterogenous populations. One follows the nation-state model and aims for internal ethnic homogeneity and legal equality. This model coined developments in Canada and Hungary. The second obeys an imperialistic pattern and implements legal discrimination between different ethnic groups. It played a decisive role in East Africa and in Bosnia to a certain degree. The third model follows a statist logic and enforces either supra-ethnic neutrality or a politics of recognition. It was most influential in Austria and India. In the British as well as in the Habsburg context ethnic differences gained significance around 1900. This ethnicising of law and administrative practice produced different results, though, in both cases, mainly due to the empires' divergent political structures. Whereas within the Habsburg Empire the three models were juxtaposed, British law and administration came to be dominated by the imperialistic pattern of ethnic discrimination against ‘non-white’ subjects. Thus, the customary distinction between a politically inclusive nationalism in Western Europe and an ethnically exclusive one in the continent's Eastern half – sometimes linked with the difference between ius soli and ius sanguinis – cannot be upheld.     

Torah as maternal return: chiastic copulation and the reconception of sacred history. or,un(k)notting the love in the law1

Torah, the name of the first five books of the “sacred history” comprised by the Hebrew Bible, tends to be translated as “Law” and to be affiliated with the separating “Law of the Father.” But Torah means “teaching.” Venerable tradition allies this teaching with feminine Wisdom, “a tree of life.” Theories of poetic language elaborated by such scholars as Julia Kristeva and Hélène Cixous facilitate discovering beneath the Torah's fractured and labyrinthine surface a way of return to the mother. This way is embodied in the inversions, textuality, and concentricity of the rhetorical trope of chiasmus, which exceeds the bounds of the Law to provide a form for the expression of “woman's desire” and so for the feminine text. Exploring as such the doubly chiastic poem in which, when naming woman in Eden, a human being (adam) changes its name to man (iysh) challenges man's biblical history, while restoring the memory of interconnection with the mother and all life. Reduplications of this transformative moment expand upon sacred history in terms of the Torah's central injunction to love one's neighbor as oneself.     

中国东北与俄苏经济关系史研究的新成就--简评《中国东北与俄国(苏联)经济关系史》

俄国(苏联)与中国东北的经济关系是近代中国东北对外经济关系史的重要内容之一,历来为国内外学者所重视,出版了很多论著。在不同的时期出版或发表的论著,围绕相关问题进行了较为深入的研究,也提供了许多珍贵的历史资料。但是这些著作或是引用材料受到限制,或是仅仅研究了某一历史片断,因此很难对整个300多年的中俄(苏)经济关系史有一个完整的认识。张凤鸣同志的新著《中国东北与俄国(苏联)经济关系史》(中国社会科学出版社2003年版,以下简称《关系史》),以17世纪中叶至1949年期间中国东北与俄苏经济关系史作为一个完整的研究过程,通过使用大…     

Missionary,Reformer, and Old Believer in Revolutionary Russia: Bishop Andrei (Ukhtomskii) (1872–1937)

This article examines the life and thought of Andrei (Ukhtomskii), a prominent Orthodox churchman in late imperial and early Soviet Russia. A proponent of ecclesiastical reform, Andrei believed that the Church was unable to instil piety because of an overly close relationship with the state. Basing his opinions on Slavophile philosophy, Andrei campaigned for the restoration of the Russian patriarchate and parish reform that would grant the laity increased autonomy. As a missionary among non‐Russian populations, he rejected linguistic Russification. After 1905, these beliefs led him to clash with the right and Rasputin. After the February Revolution of 1917, the Provisional Government appointed Andrei to a leading position in the Holy Synod. However, during the collapse of the Church's hierarchy in the 1920s, he grew weary of the prevalent inertia and in 1925 attempted to single‐handedly resolve the centuries‐old Old Believer schism. This was rejected by the Moscow Patriarchate, leading Andrei to create his own catacomb church. This article concludes that Andrei should be seen as a church politician undone by the contradictions inherent both in his own position and that of the Church.     

Love as difference: the politics of love in the thought of Malek Chebel

This article discusses the ongoing discourses on love that first developed in the 1980s in France as they are articulated through the work of Malek Chebel. It argues that for Chebel ‘love’ contributes to the ongoing negotiation between Islam and the West and of Islam in France/Europe. The article considers his discourse on love within the context of the current debates on French constructions of community and membership and examines how love engages with the question of difference and identity to decentre and de‐essentialise ‘Islam’. It concludes that the negotiation between Europe and Islam involves questioning the role of Maghrebi culture and tradition in defining ‘Islam’ in France.