近代日本的国际秩序观与外交取向

明治初期,维新政府中枢就已深刻地了解到日本所置身的国际社会和国际形势,确立起包括对自己和世界进行重新定位以及日本未来发展方向在内的国际秩序观。近代日本国际秩序思想中的上下秩序认识与欧洲近代国际秩序思想的二重原理体系如出一辙,并在明治维新后迅速与国家政权结合起来,最终确立起对欧美屈从,对东亚邻国强硬的双重外交路线。     

New Architectural Models and Building Tradition: A Dialogue in Early Modern Sardinia – The Jesuit Church in Sassari

Architecture in early modern Sardinia is characterized by a strong continuity with previous practices. In the second half of the 16th century, new models join the Gothic building tradition, linked in particular to trends in military engineering and Classicism of the Catholic Counter-Reformation. The Jesuit church in Sassari offers an interesting example of the intertwining of these architectural modes, which originated with a sudden change of leadership at the site. Giovan Maria Bernardoni, an Italian Jesuit architect, initially modeled the church after the Gesù in Rome, and it was partially built under his direction. After his departure from Sardinia, local master builders finished the construction, following the Gothic tradition and possibly some external influences. This article analyzes the church, particularly focusing on the challenges presented by its articulated vaulting system completed between 1587 and 1609.     

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.     

COLLINGWOOD'S WHALE,CHAKRABARTY'S CONUNDRUM,AND BRAUDEL'S BORROWED TIME

As R. G. Collingwood noted toward the end of his life, the physiologically limited “time-phase” of human observational capacity cannot but deliver a fundamentally anthropocentric and temporally myopic conception of the world as eventful, destructive, and devoid of larger, perhaps cyclical, regularities. Developing at around the same time, Fernand Braudel's project of a history of the longue durée of human interactions with the environment aimed to subvert the short time-phase of a history accessible to immediate human experience. Although Collingwood and Braudel aimed at a conceptual merger of natural history and human history, neither of them could have foreseen what Dipesh Chakrabarty has described as their collapse into each other, which was effected by humanity's transformation into a geophysical force that produced massive, likely irreversible, and certainly long-lasting climate change. Looking at two very different examples of a rapidly growing body of literature on an extractivist orientation as a key factor in anthropogenic ecological transformations on both local and planetary scales, this review essay suggests that an “intra-active” (in Karen Barad's sense) view of human-environmental relationality might help us conceptualize forms of temporality that are capable of superseding Collingwood's anthropocentric “time-phase.”     

等离子技术在近现代纸质文物脱酸保护中的应用研究

如何在无损纸张性能的前提下实现对纸质文物的快速脱酸,是近现代纸质文物脱酸研究的重点之一。为此,本工作使用等离子技术在常温常压条件下对近现代纸质文物进行脱酸处理,该方法可以有效对纸张进行脱酸,且克服了传统溶液浸泡脱酸法带来的纸张皱褶、粘连、褪色等问题。针对等离子体能量密度、处理时间及次数等因素对纸张脱酸效果以及纵向抗张强度的影响进行了一系列的研究。结果表明,使用能量密度为4.5~5.5MJ/m3的等离子对酸化纸张进行脱酸(处理2次,每次5分钟)后,其pH值从5.0~6.0提高到7.0~8.0;纸张的色度无明显变化;处理后纸张的纵向抗张强度增加10%,且老化后的抗张强度仍可达到初始值的95%左右。可以认为,等离子脱酸技术应用于各种年代及不同保存条件下的机制纸,均能达到较好的脱酸效果,是一种可以广泛应用的脱酸方法。     

Dating the Domestic Ceramics and Pipe Smoking Related Artifacts from Casselden Place, Melbourne, Australia

This paper compares the dates of manufacture obtained for the domestic ceramic and pipe smoking related artifact assemblages from Casselden Place, Melbourne. It has previously been argued that ceramic items, because of their potentially long use-lives, may be deposited many years after their date of manufacture and purchase. This is in contrast to pipe smoking related items, which tend to have very short use-lives. However, the results presented here demonstrate that there is no significant evidence for a time lag between the date of manufacture of the ceramic items and their incorporation into the archaeological record at Casselden Place.     

非洲与现代人的起源

德国慕尼黑和美国宾夕法尼亚两个实验室的科学研究小组,在没有研究一根尼安德特人骨头的情况下,可能一劳永逸地解决了尼人问题。这两个实验室的专家称,他们在1856年发现的尼人骨架上提取了尼人的...     

两种不同的学术史范式——梁启超、钱穆《中国近三百年学术史》之比较

梁启超和钱穆同名的《中国近三百年学术史》,代表着两种不同的学术史范式,在体例渊源、写作宗旨等方面都有很大的不同。本结合它们成书的时代背景,揭示近代学风的嬗变对两书的影响,深入探讨造成它们差异的原因,并以这两种学术史的写法为视角,附论近代学风的内在转型问题。