高技术条件下的人类、战争与环境--以1991年海湾战争为例

科技进步和军事变革互为条件、共同发展。战争作为“流血的政治”,其根本属性并没有随着科技进步而改变。它不仅是人类社会内部的严重冲突,更是特定生态系统中人与环境的对立。与以往的战争模式相比,高技术战争看似“人道”,却凸显出人与环境之关系更趋紧张的态势。以1991年海湾战争为例,战争双方滥用科技带来的破坏,几乎超出了自然环境的自我恢复能力和人类重建家园能力。无论联军还是伊军,都是环境的破坏者,他们连同平民一起又是环境破坏后果的最终承担者。从人与环境的关系入手审视高技术战争,使我们看到了现有的战争伦理的局限性。     

汪伪统治时期的师资述评：以江苏省为中心

汪伪国民政府成立后,为配合日本对沦陷区的侵占,建立起了系统的奴化教育体制。在教育体制中,教师处于重要的地位。为了确保教师不致流失,伪教育机关专门制订了改善教师待遇及提高教师教学水平的诸项政策。汪伪政权的自身性质,决定了实行这些政策的最终目的都在于确保沦陷区教师为其“奴化教育”服务。     

粤东地区考古学文化与环境的互动

粤东地区全新世的考古学文化具有鲜明的地方特色,不同时间的古文化在文化面貌和生计方式上存在着明显差别。本文在分析粤东地区汉以前区域气候波动和海平面升降的基础上,探讨了该地区不同考古学文化聚落形态的特点以及人地之间相互作用的过程。     

Beneath the Rising Sun: “Frenchness” and the Archaeology of Desire

This article takes the case of “rouge pot” fragments found in an archaeological context in New Orleans’ French Quarter associated with the circa 1822 Rising Sun Hotel and investigates the discourses and desires that shape our interpretations of artifacts. We argue that archaeological, historiographic, and public desires overlap and inform one another in a complex web of relations. In New Orleans, the particular web into which the archaeology of cosmetic jars and hotel sites can fall is spun by the ways in which the former French colonial capital is sexualized in both textbooks and folk songs.     

Modernization And Adjustment： Case Study Of Kham Village

When talking about Tibetans, people naturally think about Tibet （Tibet Autonomous Region, which will be referred to as TAR in the following text）, but seldom realize that the Tibetan region extends far past the borders of Tibet. Based on Tibetan historical and cui tural differences, the Tibetan region of China can be divided into three major sections： Kham （khams）, Amdo and Weizang（dbus-gtsang）. Nowadays, as a result of administrative divisions, the Tibetan region belongs to different administrative areas in five provinces. Weizang includes most of today＇s Tibet Autono- mous region. Kham and Amdo are both historical conceptions, Kham lying to the east of Weizang and Amdo to the northwest. Kham and Amdo are divided into different administrative areas. Kham includes today＇s Chamdo Autonomous Prefecture （TAR）, Ganzi Autonomous Prefecture and part of Aba Autonomous prefecture （Ganzi and Aba both belong to Sichuan Province）,     

The Origin of “Chinese Philosophy”

Using the analysis of a single word to launch a conceptual review of (a problem in) cultural history, the Chinese term zhexue 哲學 (wisdom-learning, tetsugaku) is not simply a translation of the word “philosophy”; its inventor, Nishi Amane (1829–97), regarded it as the (Western) counterpart of Oriental learning (Tōyōgaku). The first explicit linkage of “philosophy” with “the East” was at The University of Tokyo, where it played an important role in the work of Katō Hiroyuki (1836–1913) and Inoue Tetsujirō (1855–1944). Inoue’s History of Oriental Philosophy, written under Katō’s inspiration, used Western philosophy to systematize ancient Chinese thought, and transformed “philosophy” (tetsugaku) from a learning of others, or Western learning, into an important component of the spiritual world of the East, and into a kind of universal knowledge. This was completely different from earlier lectures on “China philosophy” (shina tetsugaku) by Nakamura Masanao (1832–91) and Shimada Jūrei (1838–98) which still followed the Chinese underlying structure, and in the background, it had the intent of grasping the power to control East Asian discourse. In China, when young scholars like Wang Guowei (1877–1927) embraced philosophy, they already took its universality as a self-evident premise. This kind of alignment later evolved into a situation where it seemed entirely natural to use Western systems to interpret Chinese thought, and it also induced serious scholars to reflect. However, “Oriental philosophy” and “Chinese philosophy” provide East Asia and especially China with an opportunity to reevaluate its traditional culture. In this connection, “Chinese philosophy” includes: first, using philosophical concepts to re-provision ancient thought (the so-called history of Chinese philosophy); second, the occurrence of “philosophy” and “Chinese philosophy” and their evolution after their arrival in China; third, drawing on philosophy to enrich and develop China’s thinking. When seeking out “philosophy” in the veins and arteries of China’s history, the first and second aspects must be strictly distinguished. As to what the future may hold, the effect of the third aspect is most important.     

Finding Vikings in the Danelaw

Historical, artefactual and place‐name evidence indicates that Scandinavian migrants moved to eastern England in the ninth century AD, settling in the Danelaw. However, only a handful of characteristically Scandinavian burials have been found in the region. One, widely held, explanation is that most of these Scandinavian settlers quickly adopted local Christian burial customs, thus leaving Scandinavians indistinguishable from the Anglo‐Saxon population. We undertook osteological and isotopic analysis to investigate the presence of first‐generation Scandinavian migrants. Burials from Masham were typical of the later Anglo‐Saxon period and included men, women and children. The location and positioning of the four adult burials from Coppergate, however, are unusual for Anglo‐Scandinavian York. None of the skeletons revealed interpersonal violence. Isotopic evidence did not suggest a marine component in the diet of either group, but revealed migration on a regional, and possibly an international, scale. Combined strontium and oxygen isotope analysis should be used to investigate further both regional and Scandinavian migration in the later Anglo‐Saxon period.