The World Map as an Emblem: Abraham Ortelius and the Stoic Contemplation

Although the close association of word and image in medieval cartography is widely acknowledged, the significance of the relationship after the rediscovery of Ptolemy's Geography and throughout the Renaissance has been overlooked, despite Abraham Ortelius's choice of the term ‘Reader’ for users of the Theatrum orbis terrarum (1570). In this paper, the map of the world, which (as in Ptolemy's Geography) opens Ortelius's Theatrum, is analysed to show how Ortelius's concept of space was very different from Ptolemy's. Attention is drawn to the content of the texts on the map, to Ortelius's notion of geography as the eye of history, and to the importance in the Renaissance of the emblem as a conceit, or device, in the system of acquisition and transmission of knowledge. As in emblems, the words on Ortelius's map are not there to explain or to comment on what is seen but to give the image meaning; the purpose of the map is to invite contemplation of God's world. The map is contradictory, however; for Ortelius's accurate and up‐to‐date presentation of the physical world is qualified by a verbal statement that the world is ‘nothing’, a mere pinpoint in the immensity of the universe. It is concluded that Ortelius was not a geographer in the same way Ptolemy was, and that Ortelius was using geography as a philosopher and his world map as an illustration of his moral and religious thinking.     

The Parliamentary Organisation of the Whig Junto in the Reign of Queen Anne: A Further Note

The parliamentary organisation of the whig Junto in the reign of Queen Anne was far superior to that of the tory party. At the centre were the meetings in which three or four of the five members of the Junto were present together with some of their followers. Evidence of such meetings is rare but here is presented a letter giving the details of a meeting of all five in April 1713 at the home of Lord Somers, together with their ally, the tory earl of Nottingham, probably to discuss the forthcoming peace proposals, to end the war of the Spanish Succession, and the protestant succession to the British throne.     

试析马来西亚华人母语的转移现象

根据在马来西亚进行的实地调查所得到的数据和实例，以马来西亚五大方言群体为基础，逐一分析福建、广东、客家、潮州和海南方言群体中，相同家庭里祖子孙三代的母语种类和数量变化。研究证实，马来西亚华人的母语从方言逐渐转向英语和华语，开始摆脱原有籍贯的方言痕迹。     

A Pocket Borough? Reformed Politics in Ripon, 1832–67

This article examines the political history of the parliamentary borough of Ripon between the Great Reform Act of 1832 and the Second Reform Act of 1867. It challenges the notion that Ripon remained a ‘pocket borough’ during this era; rather, the Reform Act rendered Ripon's politics much more open, vibrant and participatory than they had been during the ‘unreformed’ era. In demonstrating this, the article calls into question the alleged prevalence of ‘pocket boroughs’ in the reformed era.     

From Organismic Biology as History and Philosophy to the History and Philosophy of Biology—the Work of Hans-Jörg Rheinberger in the German Context**

In this paper, I ask about the broader context of the history and philosophy of biology in the German-speaking world as the place in which Hans-Jörg Rheinberger began his work. Three German philosophical traditions—neo-Kantianism, phenomenology, and Lebensphilosophie—were interested in the developments and conceptual challenges of the life sciences in the late nineteenth and early twentieth centuries. Their reflections were taken up by life scientists under the terms theoretische Biologie (theoretical biology) and allgemeine Biologie (general biology), i. e., for theoretical and methodological reflections. They used historical and philosophical perspectives to develop vitalistic, organicist, or holistic approaches to life. In my paper, I argue that the resulting discourse did not come to an end in 1945. Increasingly detached from biological research, it formed an important context for the formation of the field of history and philosophy of biology. In Rheinberger's work, we can see the “Spalten” and “Fugen”—the continuities and discontinuities—that this tradition left there.     

Emblems and enigmas: Revisiting the ‘sword’ belt of Fernando de la Cerda

The belt of Fernando de la Cerda is on permanent display in the Museo de Telas Ricas, Burgos. Presently, scholars believe the belt dates from 1252–75, is of Hispano-Islamic work and was worn as a baldric. This article suggests that the belt is English, that it was commissioned by King Henry III and was worn around the waist. Henry gave the belt to the count of Champagne, Thibault II, during his first diplomatic visit to France. In turn, Thibault probably gave the belt to Fernando de la Cerda, the infante of Castile, in 1269, at Fernando’s wedding. The belt’s burial with the Castilian infante provides important evidence of the close familial and political relationships that linked the ruling dynasties of north-west Europe during the thirteenth century. Commissioned as a gift and richly decorated, the belt should be seen as an example of the aesthetic accomplishment of Henry III, his use of propaganda and political aspirations.     

A ROOTED SENSE OF PLACE IN CROSS-CULTURAL PERSPECTIVE

Sense of place was investigated in an interpretive approach to examine how it develops; how it varies cross-culturally among modern and indigenous peoples; and how it develops among various contexts (home and environs, family, community, and culture). Individual and group interviews were conducted using questionnaires on Banks Peninsula, New Zealand (a rural, farm-based setting) with 270 residents from 1987 to 1989, with 80 out-migrants interviewed around New Zealand in 1989. The methodology was based on phenomenology, ethnography, and social surveys. Statistical analyses indicated the significance of residential status and social belonging toward the development of a sense of place. Contextual influences were found to be important from qualitative data, with traditional culture of primary importance to Maori. Both Maori and European-descent respondents with long-term residence expressed a rooted sense of place for Peninsula environs. These respondents were less residentially mobile and were often tied to the land through ancestry and/or family farms. Newcomers to the region were usually treated as outsiders (for decades). The Maori community was partially sustained by a social network that extended beyond the Peninsula. Maori sense of place was based more on their cosmology and culture, which rooted them to their tribal territory spiritually and emotionally. To counter an amoral, modernist hegemony and to move toward community sustainability, postmodernists need to consider the significance of developing a place-based ideology that links people to place through a rooted sense of place. À l'aide d'une méthode interprétative, le sentiment d'appartenance à un milieu a été étudié pour examiner la manière dont il se développe, ses variations interculturelles parmi les populations modernes et autochtones, de même que l'incidence de divers éléments, tels la résidence et son voisinage, la famille, la collectivité et la culture, sur son développement. Entre 1987 et 1989, des entretiens individuels et de groupes ont été menés, en utilisant des questionnaires, auprès de 270 résidants demeurant dans la péninsule de Banks, en Nouvelle-Zélande, et appartenant à un milieu rural essentiellement agricole. De plus, en 1989, 80 émigrants répartis sur le territoire de la Nouvelle-Zélande ont été également intervieés. Les études phénoménologiques, ethnographiques et sociales ont servi de méthode fondamentale. L'analyse statistique a révélé l'importance de la qualité de résidant et l'importance de l'appartenance sociale sur le développement du sentiment d'appartenance à un milieu. D'après les données qualitatives, l'influence environnementale est significative, et la culture traditionnelle est capitale chez les Maoris. Les répondants établis depuis longtemps, qu'ils soient de descendance européenne ou maorie, ont manifesté un sentiment profond d'appartenance à leur milieu, que représente la péninsule. Ces répondants étaient relativement stables du point de vue résidentiel et possédaient souvent une terre ancestrale ou une ferme familiale. Les nouveaux arrivants ont été habituellement traités comme des étrangers (pendant des décennies). La communauté maorie a été soutenue en partie par un réseau social qui s'est étendu au-delà de la péninsule. Chez ce peuple, le sentiment d'appartenance au milieu s'appuie davantage sur la cosmologie et la culture, ce qui crée des liens spirituels et affectifs entre ces gens et leur territoire tribal. Pour s'opposer à l'hégémonie amorale et moderniste, et pour s'orienter vers la viabilité des collectivités, les post-modernistes doivent se rendre compte de l'importance d'élaborer une idéologie axée sur le milieu qui lie les gens par un sentiment profond d'appartenance.     

青花瓷器产地判别研究

本项研究以江西省景德镇、云南省玉溪、建水、福建省平和的青花瓷器为主,结合香港清代碗窑以及德国、日本、泰国的现代青花瓷器,用能量色散X射线荧光（EDXRF）分析方法,在无损的情况下对其元素含量进行分析,得到了Ti、Mn、Fe、Co、Ni、Cu、Zn、Ga、Pb、Rb、Sr、Y、Zr13个元素的含量结果。用主成分分析方法对数据进行处理,利用第1主成分、第2主成分、第3主成分在三维座标系中绘制散点图,所得类群关系与已知情况完全相符。研究结果表明本文的研究方法可用于青花瓷器的产地判别。     

由出土文献看祝融传说之起源

祝融是中国古代传说中的南方火神。过去有关祝融传说的记载,主要见于春秋战国以来的典籍。由于史料的不足,从伏羲到祝融的世系,千百年来始终迷漫纷呈,扑朔迷离。近年来,随着地下文物的不断出土,尤其楚简帛书,加之殷商甲骨文,均不乏探索祝融传说起源的记载,进一步...