明代武昌府城江岸修筑的初步研究

在明代,由于水患频发和长江主泓变动等原因,湖广武昌府城沿江江岸屡屡崩陷,当地政府遂启动江岸修筑工程。考诸史志,明代武昌府城的江岸修筑主要约有四次,分别是正统七年(1442)、成化三年(1467)、万历十七年(1589)和万历三十四年(1606)。最终修成的江岸,自武昌府城南门望山门外(今武昌解放路南端解放桥附近)起,向西折至江边,又沿江边中经黄鹤矶向下游延伸至坛角地区(今武昌和平大道武汉工人文化宫以西),长约5公里。这条堤岸确定了武昌城沿江江岸的基线,将武昌城的城市空间扩展到江边,并延续至今。     

伪蒙疆政权的绵羊改良活动

日本树立伪蒙疆政权后,为了掠夺该地区丰富的畜产资源,实行畜产统制政策。羊毛统制是畜产统制的核心,即对绵羊的增产改良、羊毛的收购、对外输出等,实行强制性的政府指导、控制措施。其中,绵羊改良是羊毛统制政策的重点之一。为了获取重要战略资源羊毛,日本将该地域作为大陆绵羊改良的基地,通过伪蒙疆政府、日系企业、蒙古绵羊协会等组织对肉、皮兼用型的蒙古原种绵羊进行改良,实质是为日本的对外侵略扩张提供羊毛这一急需的战略资源。     

Unfastening Israel's Future from the Occupation: Israeli Plans for Partial Annexation of West Bank Territory

Israeli plans to partially annex West Bank territory have mainly been perceived as frustrating the two-state solution, and as putting Palestine/Israel on a path leading to the one-state alternative. This paper analyses partial annexation plans without assuming that the future of Palestine/Israel would necessarily abide by either statist resolution. It argues that by ostensibly distancing Israel's hold of the West Bank from an identifiable configuration of a belligerent occupation, partial annexation is offered to Jewish Israelis as a path for detaching the futurity of the two nations, and as a trajectory for normalising the Israeli state, without having to make what much of this public would see as painful concessions. It further explores settlers’ objections to such plans, claiming that even a partial incorporation of West Bank territory into formal Israel is expected to erode the exclusivity of Jewish domination which Israel has been upholding in its settler-colonial frontier.     

古铜矿遗址围岩表层有害生物的防治

铜绿山古铜矿遗址地处长江中游地区、空气湿度大、围岩表层有害生物成片生长蔓延,对遗址的长期保护造成极大威胁。对此采取了改变遗址的环境条件、喷涂消杀药品的方法,消除了围岩表层有害生物的危害。经过一年半的观察表明该方法是可行的。     

Religion and the cultural public sphere: the case of the Finnish liberal intelligentsia during the turmoil of the early twentieth century

The political public sphere is at one and the same time both public, and private and religion operates in both the public and the private spheres in the modern way of life. This article approaches the dynamics between the cultural and the political public sphere from the point of view of religion; how the cultural intelligentsia developed its worldview fuelled with attitudes towards religion in times of political turmoil. The case study, based on the empirical analysis of cultural periodicals and societies around them, concerns the Finnish liberal intelligentsia in the early twentieth century. The first decade of the 1900s was a particularly important period of formation for the Finnish public sphere; the societal turmoil highlighted the importance of cultural periodicals in defining what was important for the national public sphere. The case of religion is an illustrative example of it, particularly from the point of view of the liberal intelligentsia of the era.     

“But He Could Not Warm Himself”: Sexual Innuendo and the Place of 1 Kgs 1,1-4

Springing off recent articles by Richard Hess and Russell Meek, this essay argues for the collaboration of vv. 1b and 4 to suggest that 1 Kgs 1,1-4 is concerned with discussing David’s impotency. In light of this physiological development, David’s attendants embarked on a search for a virgin. The Sumerian folktale “The Old Man and the Young Girl” may provide illumination for such an endeavor as it testifies to a perception that young women could rejuvenate impotent men. As for Adonijah’s pursuit of the throne, one can interpret a causative, albeit it implicit, relationship between 1,1-4 and vv. 5ff. David’s impotence rendered him unable to fulfill certain diplomatic duties, which had been a hallmark of his reign and rise to power. Such a development cast a shadow over the future of the administration, and ultimately, these four verses establish a sense of irony that will be revisited periodically throughout the history.     

From The Iron Curtain to Franco’s Spain: Right-Wing Central Europeans in Exile

After the Second World War, anti-communists of different backgrounds from Central and Eastern European countries decided to settle in Franco’s Spain, where they sought safety and a place to live during the Cold War. This article will provide an overview of their political profiles and assess the reasons these exiles chose Spain, a country excluded from the United Nations until 1955 and led by Francisco Franco. The article also shows how they settled in the dictatorship linked to the Nazis and Italian Fascists, and the ways in which they continued their struggles against Communism with public and private resources.     

桂平博物馆馆藏东汉双耳铜甑铸造工艺及其保护修复研究

广西桂平博物馆藏东汉铜甑对于研究广西地区青铜器冶铸技术的发展具有重要的研究价值。但器物长期保存于潮湿环境中,矿化严重、保存状况较差,亟须保护修复。本研究应用X射线影像观察、金相显微镜、扫描电镜及能谱分析、模拟实验验证等方法研究了器物的铸造工艺、合金成分以及锈蚀产物成分。结果表明该器物为整体铸造成形,器物铸造时使用了轮制技术、刮板造型工艺以及铸后刻纹的工艺,箅部范块制作过程是用器身模翻制器身范后脱模,将器身模的圈足部分切下,然后在圈足泥模上刻出箅部型腔。在此基础上,遵循最低限度干预原则,力求将传统的文物修复手段与现代修复理念相结合,通过除锈、修补等保护修复措施后,不但提高了器物的整体稳定性,而且达到了可以展陈,发掘文物潜在价值的要求。     

Hybrids of the Romantic: Frankenstein,Olimpia, and Artificial Life

Hybride der Romantik: Frankenstein, Olimpia und das künstliche Leben . Dieser Beitrag untersucht Vorstellungen über die Möglichkeit der Erzeugung künstlicher Lebewesen in der Zeit der Romantik und die damit verbundenen Ängste am Beispiel zweier fiktionaler Texte: Mary Shelleys Frankenstein und Ernst Theodor Amadeus Hoffmanns Sandmann. Dr. Franksteins Monster und Dr. Spalanzanis Automat verkörpern – auf unterschiedliche Weise – die Möglichkeit einer Wendung wissenschaftlicher Produkte und insbesondere künstlicher Hybride ins Monströse. Ihre Geschichten thematisieren das Grauen, das vom drohenden Kontrollverlust ausgeht und als der modernen Wissenschaft innewohnende Gefahr selbst nach der Zerstörung der monströsen Kreaturen bestehen bleibt. Der Begriff des Unheimlichen, von Ernst Jentsch und Sigmund Freud mit Bezug auf Hoffmanns Sandmann formuliert und 1970 von dem japanischen Robotiker Masahiro Mori als Phänomen „des unheimlichen Tals“ (Uncanny Valley) weiterentwickelt, erlaubt weitere Einblicke in die Frage nach künstlichen Lebewesen und ihre Interaktion mit Menschen. Summary: Hybrids of the Romantic: Frankenstein, Olimpia, and Artificial Life . This essay analyzes fantasies and fears related to the possible creation of artificial humans in two influential pieces of Romantic literature, namely E.T.A. Hoffmann's Der Sandmann and Mary Shelley's Frankenstein. Both the automaton Olimpia and Dr. Frankenstein's monster are hybrid creatures. These dystopian figures represent the Romantic fear of the loss of control over the outcome of human endeavour, they symbolize the dangers immanent in modern science and technology. As hybrids, Olimpia and Frankenstein's monster are capable of breaking apparently unpenetrable boundaries, such as those between human and non-human, and between life and death. As such, these creatures become “unheimlich” (uncanny), a critical term developed by Ernst Jentsch and Sigmund Freud, who directly referred to Hoffmann's Sandman. The term “uncanny” was further developed by the Japanese roboticist Masahiro Mori in the 1970s. Mori's investigation of human responses to androids (“Uncanny Valley”), shows the persistence of doubts and fears surrounding artificial humans far beyond the Romantic times, and opens new questions related to the issues of creation, reproduction, hybrids, hubris and gender.     

A journey to Mars: John Dewey’s lectures and inquiry in China

ABSTRACT

Instead of the framework of influence–acceptance commonly used in previous studies, the author uses new sources to reexamine John Dewey’s visit to China from the perspective of interactive experience. This study presents Dewey’s lectures in China as the result of interrelationships among a variety of elements – Columbia University, different hosts and audiences, the media, all levels of the Chinese government, the domestic situation in the United States, the international situation, and Dewey’s expectations and work – against the general background of China’s New Culture Movement and new educational reforms. Dewey’s speeches on democracy, science, and new education were remarkably successful in the first year of his visit to China, but began to meet with resistance from some students beginning in June 1920. Because of the Red Scare in the United States, Dewey had to stay in China. In the second year of his visit, he gave warmly welcomed lectures on the same topics in Jiangxi, Fujian, and Guangdong Provinces. With a deeper understanding of China, Dewey not only identified himself with reform plans but also began to pay more attention to China’s economic problems. His inquiry into the problems confronting China is a good example of what he advocated in his lectures: seeing democracy, science, and new education as a way of thinking and carrying out actions and making intellectual choices while moving forward.