Beyond cereals: crop processing and Vitis vinifera L. Ethnography,experiment and charred grape remains from Hellenistic Greece

Archaeobotany, ethnographic observation, and laboratory experimentation are brought together to build model sequences of grape processing parallel to the better studied and reported sequences in existence for cereal processing. A set of such model sequences is developed and presented, and explored in the context of rich archaeobotanical assemblages from the Hellenistic farmstead at Komboloi in Southern Macedonia. We conclude that the remains of pressed grapes are reasonably distinctive, whereas whole grapes and raisins can leave similar material in charred state, requiring close scrutiny for secure separation. Our model sequences are further considered in the light of other sites in which Vitis remains have been variously interpreted, and our own reinterpretations offered.     

倦勤斋内饰用珍稀木材的分析与对比研究

本文通过对乾隆时期倦勤斋内饰各个部位所用的五种珍稀木材与今天所要修配的木材同时进行科学检测、对比分析,不仅解决了文物修复中材料界定的现实困难,也改变了靠传统经验来判断木材真伪的方法,用检测与分析的结论澄清了多年来争论不休的关于所谓“老紫檀木”、“老鸡翅木”的一些误传。     

《云麓漫钞》中一则隋唐长安研究珍贵史料的校点

本文就南宋赵彦卫的学术笔记《云麓漫钞》中的一则有关隋大兴城唐长安城的记录———转抄自北宋吕大防所作有关《长安图》的题记———重新作了标点,并在前人研究的基础上尽量校正了今本《云麓漫钞》文字上的脱误之处,使之成为隋唐长安城研究的可用史料,还进一步指出根据《云麓漫钞》复原吕大防题记是可行的。     

Seismic History of the Church of San Pietro Di Coppito in L’Aquila

After the terrible 18th-century earthquakes—in L’Aquila in 1703, Lisbon in 1755, and Reggio Calabria in 1783—specific anti-seismic precepts were introduced in the rules of the art of masonry construction. Scrupulously adhered to in the first years after the earthquake, those precepts gradually ceased to be used until they were almost completely forgotten, centuries later, by which time the earthquake had become a distant memory. The church of San Pietro di Coppito, one of the most important churches of L’Aquila, is emblematic of this singular process. Deeply transformed in accordance with new anti-seismic construction techniques after it was particularly badly damaged in the terrible 1703 earthquake, the church was subjected, in the 1970s, to drastic alterations by the Commissioner Mario Moretti, who demolished all the baroque additions and redesigned it in the “medieval Abruzzo” style, eliminating in the process the intelligent anti-seismic provisions introduced in the 18th century. In addition to documentary purposes, this work aims to underline the effectiveness of this early 18th-century example of anti-seismic engineering in the belief that the constructive solutions it employed could still form a valid architectural and structural model in view of the massive restoration task for which, unfortunately, L’Aquila is still waiting today.     

The uses of rhetoric

This essay provides a general introduction to the special number on Jacob L. Talmon (1916–1980). The essay sketches the outlines of Talmon's intellectual biography, beginning with his study of the origins of totalitarian democracy, moving through his analysis of nationalism and political messianism, and ending with his study of the ideological clash of the 20th century. The essay raises the question of whether Talmon should be seen as a thinker wishing to defend existing traditions (i.e. a “priest”), or as a radical anti-authoritarian skeptic (i.e. a “jester”). Moreover, being both an anti-nationalist liberal, and a zionist at the same time, Talmon, the essay shows, was aware of the fact his own stance was problematic and at times even paradoxical. The last section of the essay presents the seven essays, which are included in the special issue.     

Neostoicism and the early modern state

Jacob Talmon and Michael Oakeshott represent two opposite tendencies in the anti-totalitarian world view. Both thinkers share many central features of this broad intellectual trend, such as the equation between the Soviet and Nazi regimes, Anglophilia and the rejection of the utopian quest. Yet this basic agreement should not distract us from significant differences in attitude and temperament. Talmon, like most other critics of totalitarianism, was strongly affected by the atmosphere of a profound intellectual and political crisis in Europe, and he regarded the danger of totalitarianism to be an inherent aspect of modernity itself. His liberalism was that of ‘fear’. By contrast, for Oakeshott, who believed in the strength of liberal, and specifically British, civilisation, totalitarianism was merely a child of resentment, a parasitic force with no positive message of its own. He thus displayed a greater measure of confidence in the fortunes of liberal modernity.     

Erasmus

This essay seeks to examine the history of the intellectual comradeship between J.L. Talmon and the philosopher, political thinker, and historian of ideas, Isaiah Berlin (1909–1997). The scholarly dialog between the two began in 1947, continued until Talmon's death in 1980, and is well documented in their private correspondence. I argue that there were two levels to this dialog: First, both Berlin and Talmon took part in the Totalitarianism discourse, which was colored by Popperian terminology, and thus I claim that their ideas should be examined as part of the Cold-War political discourse. The second level stemmed from their similar East-European origin, their mutual Jewish identity, and their attitude towards the Zionist movement.

At times the two levels of discourse conjoined commensurably, but in other cases the juxtaposition of the two created conceptual tensions. Examining Berlin and Talmon's thought from this dual perspective, I argue, can shed new light on the inner conflicts and conceptual tensions that each of them had to face. In particular, I claim that both thinkers tried to integrate their Anglophile liberal heritage with their support of National movements in general, and the Jewish National movement in particular. Nevertheless, the different approaches of Talmon and Berlin present two concepts of liberal Nationalism: While Talmon assumed that Zionism solved the Jewish individual's dilemmas by making Jews members of a commune attached to soil; Berlin sought to preserve the individual in an inviolable sphere and thus was more ambivalent in his attitude towards the state of Israel. In conclusion, I offer to see Talmon as a classic Zionist liberal and Berlin as a supporter of what I call “Diaspora Zionism”, an approach, which would later provide the grounds for Berlin's celebrated pluralism.     

REVIEW ESSAY: THE FRAGILITY OF CHILDHOOD: GABRIELLE ROY'S CES ENFANTS DE MA VIE

Both Alice Munro and Margaret Laurence have named L.M. Montgomery’s work— particularly her books about Emily—as childhood readings that are central to their development as writers. This essay explores how Montgomery’s three books about Emily—Emily of New Moon, Emily Climbs, and Emily’s Quest—provide a persisting imaginary that The Diviners by Laurence and Who Do You Think You Are? by Munro reflect.     

The Rolt Memorial Lecture 2018: Science and Engineering at War in Orkney

Initially conceived as a contribution to a conference which was to have been based in Caithness and was to have included a visit to Orkney, this paper examines the scientific and technological background to some of the wartime remains associated with the defence of Scapa Flow, the Royal Navy’s principal fleet anchorage in home waters in World Wars I and II. Summarising the surviving evidence of selected aspects of vessel-related, marine and aerial science and engineering around Scapa Flow, it is prefaced by a short account of Tom Rolt’s own wartime career, and concludes with a comparative appreciation of his place in the pantheon of literary engineers.     

The Eclipse of Eschatology: Conversing with Taubes's Messianism and the Common Body

Abstract

In this article Jacob Taubes's idea of eschatology is examined. Taubes's own understanding of eschatology has profound implications on the very expression of political theology and political practice. If politics— as a practice— assumes that time has a terminal point, than it will invariably change this practice and encumber and even neutralize political action of a common-body that gives voice to the oppressed. This article agrees with Taubes in that eschatology must announce an end to itself, which is at once a birth of a postmodern possibility of the principle of immanence in which a common-body announces its infinite possibility. The end of eschatology is the end of transcendence and the beginning of a struggle for liberating the infinite possibility of a common-body of labor.