试析夏同龢《状元策论答卷》的政治哲学思想

夏同龢为贵州历史上两个状元之一,其《状元策论答卷》与光绪帝当时维新变法的思想相近,从“求才”、“经武”、“绥远”、“理财”四个方面阐述了执政及变法之要,通篇洋溢着爱国、务实、变革、维新的思想,有较深刻的政治哲学思想。     

Introduction

Summary

The Introduction sets the contributions to this special issue in the context of existing scholarship on Dugald Stewart. The main points are the great advance in our understanding of Stewart's intellectual development, his complicated relationship to his predecessors and contemporaries in Scottish philosophy, and his important role in the European republic of letters.     

The Context of the Stewart–Prevost Correspondence

Summary

The correspondence in this issue of History of European Ideas has not previously been published. It is the surviving part of the epistolary exchange between Dugald Stewart and the Genevan professor and man of letters Pierre Prevost (1751–1839) from the 1790s to the 1820s. To this are added several closely connected letters to and from their associates. This correspondence is striking evidence of the republic of letters continuing to flourish in the aftermath of the French Revolution, illustrating the transmission of works, the role of go-betweens, the provision of letters of introduction and the formation of intellectual and personal alliances. Not least, the letters tell us much about the ideas of those involved, and about the formation, development, and relation of these ideas to published works. This is particularly significant for Stewart, most of whose letters and papers are lost.     

‘Iustitiam non includo’: Carl Schmitt, Hugo Grotius and the Ius Publicum Europaeum

Through a discussion of Hugo Grotius’ conception of just war, this essay shows that within his critique of liberalism, Schmitt clashed with the very intellectual tradition he claimed to represent. Both historically and philosophically Schmitt's concept of the Ius Publicum Europaeum was a mirage. Indeed, his concept of the political was a rejection of the moral and civil philosophy that sees politics as the world of active citizens and commonwealths arguing with each other about fundamental questions of justice and equity.     

解读《拯救人类的哲学》

稻盛和夫的哲学立足于企业经营,但又不局限于具体的管理方法。他的哲学涉及人类面临的很多问题,例如环境保护、国际关系、文明的延续等。《拯救人类的哲学》一书是根据2009年稻盛和夫与哲学家梅原猛对谈的记录汇集成的。该书集中体现了稻盛和夫在21世纪对人类文明、国际关系、企业管理的最新看法。本文将全面解读这本书,系统地梳理稻盛和夫的文明观和政治观。     

Emancipation as a Matter of Style

Abstract

This article will focus upon the relationship between humour, politics and theology. More precisely, it will inquire whether there is some kind of correlation between style of humour and political standpoint in two contemporary Marxist authors that also have an interest in theology, the British literary critic Terry Eagleton and the Slovenian philosopher and psychoanalyst Slavoj ?i?ek. If Eagleton’s style is characterized by the strategic use of wit, influenced by the late Dominican friar and philosopher Herbert McCabe, ?i?ek’s use of humour in his philosophy is more about the telling of jokes that supposedly illustrate a political predicament, thus creating a humorous disidentification on behalf of the reader with her or his circumstances. The article ends with the suggestion that there is indeed a relationship between humour, politics and eschatology in Eagleton and ?i?ek, but that their different senses of humour also correspond to differing political agendas. But one should beware of generalizing this insight, as all authors might not be as stylistically gifted as those two.     

William speirs bruce,the ben nevis observatory,and antarctic meteorology

Following his participation in an expedition to the Weddell Sea (1892–1893), William Speirs Bruce determined to undertake further polar research and sought training and experience in such techniques and methodologies as might prove useful to him in securing opportunities to participate in future expeditions. During 1895–1896 he worked at the Ben Nevis Observatory gaining experience of meteorological research. The experience he gained in the design and operation of an observatory in a harsh environment he was later to apply when he established an observatory on Laurie Island, South Orkneys. This paper draws on a recently discovered archival source (Swinney (2001) to re‐examine Brace's involvement with the Ben Nevis Observatory.     

绅士化语境下的失所现象:概念溯源及研究综述

失所（displacement）现象历来受到国际学界的广泛关注。本文主要探讨因绅士化而造成的失所现象,并对西方理论体系和实证研究进行较全面的综述。因绅士化造成的失所可分为直接性失所和间接性失所。依据不同的形成原因,直接性失所分为物质性失所和经济性失所,而间接性失所包括排斥性失所和潜在性失所。在笛卡尔式空间观的主导下,西方主流失所研究历来偏重直接性失所,而忽视间接性失所。本文认为,间接性失所背后的列斐伏尔空间观应纳入到失所理论体系中,以更好地指导失所实证研究。本文指出,结合中国现实,对失所现象进行理论化与概念化,对于转型期中国可持续城市发展具有现实与深远的意义。     

HISTORY AND THE MANIFEST IMAGE: HAYDEN WHITE AS A PHILOSOPHER OF HISTORY1

To claim that Hayden White has yet to be read seriously as a philosopher of history might seem false on the face of it. But do tropes and the rest provide any epistemic rationale for differing representations of historical events found in histories? As an explanation of White's influence on philosophy of history, such a proffered emphasis only generates a puzzle with regard to taking White seriously, and not an answer to the question of why his efforts should be worthy of any philosophical attention at all. For what makes his emphasis on narrative structure and its associated tropes of philosophical relevance? What, it may well be asked, did (or could) any theory that draws its categories from a stock provided by literary criticism contribute to explicating problems with regard to the warranting of claims about knowledge, explanation, or causation that represent those concerns that philosophy typically brings to this field? Robert Doran's anthologizing of previously uncollected pieces, ranging as they do over a literal half‐century of White's published work, offers an opportunity to identify explicitly those philosophical themes and arguments that regularly and prominently feature there. Moreover, White's essays in this volume demonstrate a credible knowledge of and interest in mainstream analytic philosophers of his era and also reveal White as deeply influenced by or well acquainted with other important philosophers of history. White thus invites a reading of his work as philosophy, and this volume presents the opportunity for accepting it as such.