当前高句丽史研究中的几个问题

本认为,经过百多年的研究,高句丽史研究已经有了雄厚的学术基础。在新的历史条件下,为了高句丽史研究的理论形态和实践形态发展得更充分,就应该在研究方法和研究手段上有所创新。进而从联系起来研究、专门化研究、献资料和考古资料的关系、“一史两用”和“双向继承”等方面阐明了对高句丽史研究的认识。     

从历史轨迹看“以史为鉴”的得失

“以史为鉴”是历史学被高度政治化的1体现。结合中国古代史的发展轨迹做考察,就必须承认,“以史为鉴”可以导致两种不同的社会效用。正面效用,用作前车之鉴,直接导致了周、西汉、唐盛世的出现;负面效用,以防弊致弱的方式,影响到东汉、西晋、北宋等朝代的立制不良。对造成这两种不同效用的原因,应该正视和探讨。     

Embryotomy in the 19th Century of Central Italy

An enormous earthquake in L'Aquila in 2009 brought to light human bodies buried in the underground rooms of the medieval St. John the Evangelist church (Casentino, Central Italy). Among the remains, we discovered a human fetus, whose post‐cranial bones were wrapped in bandages and cranial bones were reallocated inside a sort of hood. Anthropometrical investigation revealed an age at death of 29 ± 2 weeks of pregnancy for the little mummy. Radiograph analysis of the fetus showed that the skull was dissected and disconnected from the vertebral column, and the post‐cranial bones were completely disarticulated from the axial skeleton. The body was reassembled in a way of anatomic connection at a later stage. This mummified fetus dated to ad 1840 showed paleopathological evidence of a possible embryotomy and could be a rare and unquestionable case of embryotomy in archaeological context. Copyright © 2014 John Wiley & Sons, Ltd.     

Exposure to Cadmium and Lead in an Agropastoral Iron Age Population

Metals present in the environment (soil, water and atmosphere) can affect food safety and human health through bio‐accumulation and bio‐magnification phenomena. Human exposure to the metals may take place through the environment and by ingesting contaminated food (including water), determining harmful effects usually detectable over the long term. Starting with the Industrial Revolution, local occurrence and concentration of metallic contaminants in the environment have been exponentially increasing: it has been assessed that, nowadays, daily absorption of lead, by North American people, is noticeably greater than that during prehistoric times. In this study, we measured concentrations of cadmium, lead and zinc in 153 bone samples (femurs) of Iron Age inhabitants of Central Italy (Abruzzo): the Samnites from the Alfedena Necropolis (2600–2400 bp ). The data found are in agreement with the results of similar published studies. Heavy metal concentrations varied widely among samples with the exception of zinc. A significant difference (p same Mann–Whitney test <0.05) in cadmium bone levels was found between male (0.08–1.8 mg/kg, median 0.31 mg/kg) and female samples (0.05–1.3 mg/kg, median 0.53 mg/kg). Copyright © 2014 John Wiley & Sons, Ltd.     

HISTORY AS PHILOSOPHY

Historians have taken a beating in recent times from an array of critics troubled by our persistent unwillingness to properly theorize our work. This essay contends that their criticisms have generally failed to make headway among mainstream historians owing to a little noticed cognitive byproduct of our work that I call history as philosophy. In so doing I offer a novel defense of professional history as it has been understood and practiced in the Anglophone world over the last half‐century or so while suggesting, in conclusion, that historians could not do other than they do without serious psychic and societal loss.     

FROM NIETZSCHE'S PHILOSOPHY OF HISTORY TO KANT'S—AND BACK

Reflecting on Anthony Jensen's Nietzsche's Philosophy of History, this essay describes Jensen's account of the three‐stage development of Nietzsche's historiographical practices and metahistorical positions: from his early philological writings, through The Birth of Tragedy, and into the mature philosophy of history that Jensen uncovers in Toward the Genealogy of Morality and Ecce Homo, which, so Jensen argues, consists in ontological realism combined with representational anti‐realism. While Jensen notes the importance of a like‐minded readership for the success of Nietzsche's historiographical projects, the essay asks whether Nietzsche did in fact have such a readership and further emphasizes that the Genealogy and Ecce Homo are structured in such a way that they seek to create one. A similar structure is identified in Kant's “Idea for a Universal History from a Cosmopolitan Perspective.” The essay concludes by reflecting on the significance of this similarity in light of the doctrines of eternal recurrence that are expressed in both Nietzsche's late writings and Kant's youthful cosmology.     

Turning International: Foundations of Modern International Thought and New Paradigms for Intellectual History

Summary

This essay provides an overview of the disciplinary and analytical significance of David Armitage's Foundations of Modern International Thought in the context of the new international history, and the so-called ‘international turn’. It then goes on to discuss the significance of the absence of women in this new sub-field of intellectual history.     

Thomas Hobbes as a Theorist of Anarchy: A Theological Interpretation

Summary

Scholars of international relations generally invoke Hobbes as the quintessential theorist of international anarchy. David Armitage challenges this characterisation, arguing that Hobbes is regarded as a foundational figure in international relations theory in spite of as much as because of what he wrote on the subject. Thus, for Armitage, Hobbes is not the theorist of anarchy that he is made out to be. This article agrees with the general thrust of Armitage's critique while maintaining that it is still possible to imagine Hobbes as a theorist of anarchy. Hobbes is a theorist of anarchy, not in a political sense, but in a metaphysical sense. This conception of anarchy is a reflection of a comprehensive theological account of reality that is grounded in an omnipotent God. Any historical inquiry into the foundations of modern international thought must take account of theology, because theology defines the ultimate coordinates of reality in terms of which the concepts of international thought are intelligible.     

Friedrich Sunder and the boundaries of gender

The article explores the gendered imaginary in the Gnadenleben of Friedrich Sunder (1254–1328) and the formation of clerical masculinity in the context of feminine devotional life. Friedrich Sunder worked as a convent chaplain for a Dominican female community and lived within the convent's area. In his book Sunder employs language, images and devotional practices that can be considered in medieval culture to have been feminine. Almost simultaneously, however, he applied masculine roles and emphasised his own manliness. Although Sunder accepted female forms of religiosity and wrote on practices that were considered especially suitable for women, at the same time his priestly masculinity was defined by the physical boundary the cloister created between the enclosed feminine religiosity and that of a pastoral masculine priesthood. His discussion of gender within the mystical frame defined the boundaries of his own masculinity in the web of different traditions of both the proper way of life and the gendered nature of religious practices.     

2. SOME KEYWORDS TOWARD DECOLONIAL METHODS: STUDYING SETTLER COLONIAL HISTORIES AND ENVIRONMENTAL VIOLENCE FROM TKARONTO

This article provides keywords and reflections for decolonial methods, drawing on insights from the Indigenous-led Land and the Refinery project, which concerns the history of Canada's Chemical Valley. This project is crucially organized as Indigenous people co-researching the Imperial Oil Refinery, not as academics studying Aamjiwnaang, and asks how Indigenous and decolonial methods might reorient the use of archives toward other futures. Together, the keywords begin to outline a particular place-based theory of change within decolonial historical practice.