Pub Date : 2023-06-06DOI: 10.3390/histories3020013
Milo Probst
This essay historicizes the concept of nature in French anarchist pedagogy around 1900. I argue that anarchist cosmology was not dualist in the sense that it did not neatly separate the natural from the cultural or social. Nature was rather understood as an ever-evolving realm that encompassed nonhuman and human entities. This example should encourage historical scholarship to look more deeply into what anthropologists sometimes call “naturalist ontology”. Instead of conceiving it as a fixed worldview, we should investigate its genealogy, transformations, and contestations.
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Pub Date : 2023-06-02DOI: 10.3390/histories3020012
Isabella Schlehaider
While long ignored, the philosophy of Alfred North Whitehead has attracted considerable interest and wide academic reception since the 2000s. One reason for the renewed interest in Whitehead’s work is most certainly that his philosophy and concepts offer a way out of dualistic schemes of thought that have dominated the conceptual framework of the West since modernity. In my paper, I focus on Whitehead’s undoing of the opposition between nature and subjectivity, for it is a crucial aspect of Whitehead’s concept of nature not to exclude subjectivity from the ‘realm of nature’. For Whitehead, subjectivity is a fundamental feature of the whole of reality and by no means exclusively human, leading to a radically non-anthropocentric, pluralistic notion of the subject.
怀特黑德(Alfred North Whitehead)的哲学虽然长期被忽视，但自2000年代以来，它吸引了相当大的兴趣和广泛的学术接受。人们对怀特黑德的作品重新产生兴趣的一个原因无疑是，他的哲学和概念提供了一条摆脱自现代性以来主导西方概念框架的二元思维方案的途径。在我的论文中，我将重点放在怀特黑德对自然与主体性对立的消解上，因为不将主体性排除在“自然领域”之外是怀特黑德自然观的一个关键方面。对怀特黑德来说，主体性是整个现实的基本特征，绝不仅仅是人类的，这导致了一个根本的非人类中心主义的、多元的主体概念。
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Pub Date : 2023-05-29DOI: 10.3390/histories3020011
G. Melleuish, Susanna G. Rizzo
This paper argues that the current age is best understood as a theological age in that its normal approach to the world is one based on a high level of abstraction. Theology stands in contrast with piety, which derives much more from immediate experience and embodies common sense. The cultural and intellectual development of Europe and the West can be understood in terms of the interaction of two distinct modes of thinking and viewing the world, namely theology and piety, and the way in which theology has come to dominate Western culture to the detriment of piety. Hence, the dominance of Greek rationalism within the West has led to a one-sided culture that gives priority to rationalist modes of thought. There has been a continuing tradition of piety in the West, but its existence has tended to be somewhat fugitive as can be seen, for example, in Musil’s depiction of the ‘other condition’ and in J S Mill’s personal breakdown caused by an excess of theology. The implications of a theological approach for history are evident as historical developments are viewed through the rigid prisms of perspectives that either fragment the study of history into a series of disconnected narratives endowed with their unique telos or impose an all-encompassing narrative that erases differences as well as potentialities. In both cases, it is the theological mode of thought—which has dominated the West since the so-called birth of rationalism—that turns history into ideology. This paper contends that the current condition calls for a new history of philosophy that captures and responds to the crisis affecting the West’s self-understanding and sense of purpose.
本文认为，当前时代最好被理解为一个神学时代，因为它对世界的正常方法是基于高度抽象的。神学与虔诚相反，后者更多地来自直接经验，体现了常识。欧洲和西方的文化和智力发展可以从两种截然不同的思考和看待世界的模式(即神学和虔诚)的相互作用，以及神学在损害虔诚的情况下主导西方文化的方式来理解。因此，希腊理性主义在西方的主导地位导致了一种片面的文化，这种文化优先考虑理性主义的思维模式。西方一直延续着虔诚的传统，但它的存在往往是短暂的，例如，在Musil对“其他条件”的描述以及J S Mill因过度的神学而导致的个人崩溃中可以看到。神学方法对历史的影响是显而易见的，因为历史发展是通过严格的视角来看待的，这些视角要么将历史研究分割成一系列被赋予其独特目的的不相关叙事，要么强加一种无所不有的叙事，抹去差异和潜力。在这两种情况下，都是神学思维模式——自所谓的理性主义诞生以来一直主导着西方——把历史变成了意识形态。本文认为，当前的情况需要一种新的哲学史，以捕捉和回应影响西方自我理解和目的感的危机。
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Pub Date : 2023-05-01DOI: 10.3390/histories3020010
Guigui Yao, D. Hoff, R. Wyman
We describe a key moment during the world’s attempt to come to terms with enormously expanding populations. China was an extreme case, both in the magnitude of its population explosion and in its government’s control of reproduction through the One-Child Policy (OCP). The U.S. had been a founder and the main financial supporter of The United Nations Population Fund (UNFPA). Starting in 1998, UNFPA’s program in China attempted to move the OCP away from two decades of coercive family planning and toward acceptance of the women’s rights–centered global consensus that emerged from the 1994 Cairo Conference on Population and Development. In 2001, a conservative U.S. organization, the Population Research Institute, claimed to have gathered evidence of UNFPA’s involvement in Chinese coercion. Although several investigations, including one sent by President George W. Bush himself, refuted this evidence, and UNFPA had used no U.S. funds in China, conservative political power was sufficient to cause President George W. Bush to eliminate all U.S. funding for UNFPA’s activities everywhere in the world. Ironically, this period was exactly when the UNFPA project had shown that coercion was unnecessary. China eventually followed the UNFPA’s lead, liberalizing and eventually ending the OCP.
我们描述了世界试图接受人口急剧增长的一个关键时刻。中国是一个极端的例子，无论是人口爆炸的规模，还是政府通过独生子女政策(OCP)控制生育。美国一直是联合国人口基金(UNFPA)的创始国和主要财政支持者。从1998年开始，人口基金在中国的项目试图使OCP摆脱20年来的强制性计划生育，并接受1994年开罗人口与发展会议产生的以妇女权利为中心的全球共识。2001年，美国保守组织人口研究所(Population Research Institute)声称收集到了联合国人口基金参与中国胁迫的证据。尽管包括乔治·w·布什总统亲自进行的调查在内的几项调查都驳斥了这一证据，而且人口基金在中国没有使用过美国的资金，但保守的政治力量足以使乔治·w·布什总统取消美国对人口基金在世界各地活动的所有资助。具有讽刺意味的是，正是在这一时期，人口基金的项目表明没有必要使用强制手段。中国最终跟随联合国人口基金的脚步，放开并最终结束了OCP。
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Pub Date : 2023-04-21DOI: 10.3390/histories3020009
Sophie Ruppel
The following article explores ideas of early ecological thinking within the natural sciences of early-19th-century Germany and discusses its possible roots. It tries to shed some light on the work of Gottfried Reinhold Treviranus who developed a holistic understanding of nature. The historical background and 18th-century ideas Treviranus relies on will be described—namely, the ‘great chain of being’, the idea of nature as a vast network of interconnected living beings and the question about the existence of vital forces that cause movement, growth or reproduction. Reference will especially be made to Gottfried Reinhold Treviranus’ main work, the six-volume Biologie oder Philosophie der lebenden Natur für Naturforscher und Aerzte (Biology or Philosophy of Living Nature for Natural Scientists and Physicians) published in Göttingen between 1802 and 1822 and the somewhat later synopsis Erscheinungen und Gesetze des organischen Lebens (Phenomena and Laws of Organic Life) printed in Bremen in 1831 and 1832.
下面的文章探讨了19世纪早期德国自然科学中的早期生态思想，并讨论了其可能的根源。它试图阐明Gottfried Reinhold Treviranus的工作，他发展了对自然的整体理解。本书将描述特雷维拉努斯所依赖的历史背景和18世纪的思想，即“存在的大链”，将自然视为一个由相互联系的生物组成的巨大网络的观点，以及关于导致运动、生长或繁殖的生命力存在的问题。特别要参考的是Gottfried Reinhold Treviranus的主要作品，即1802年至1822年间在Göttingen出版的六卷本的《自然科学家和医生的生活自然的生物学或哲学》，以及1831年和1832年在不来梅出版的稍晚一些的摘要《有机生命的现象和规律》。
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Pub Date : 2023-04-21DOI: 10.3390/histories3020008
Maurizio Peleggi
The two decades comprised within the partition of Vietnam and the end of the Indochina Wars surprisingly saw major advances in prehistoric archaeology in the region. This article examines the political context and implications of archaeological investigations conducted in Thailand and the Democratic Republic of Vietnam under the guidance of, respectively, American and Soviet specialists, as an aspect of the cultural Cold War. Archaeological discoveries in both countries debunked colonial archaeology’s account of prehistoric Southeast Asia as a passive recipient of Chinese cultural influence by documenting autonomous technological development. The article argues that the new image of mainland Southeast Asia’ prehistory that formed by the early 1970s reflected the superpowers’ objective of empowering the region’s postcolonial nation-states notwithstanding their political contrasts, yet it was not equally congruent with the nationalist narratives of Thailand and North Vietnam.
{"title":"Prehistory and Ideology in Cold War Southeast Asia: The Politics of Wartime Archaeology in Thailand and the Democratic Republic of Vietnam, 1954–1975","authors":"Maurizio Peleggi","doi":"10.3390/histories3020008","DOIUrl":"https://doi.org/10.3390/histories3020008","url":null,"abstract":"The two decades comprised within the partition of Vietnam and the end of the Indochina Wars surprisingly saw major advances in prehistoric archaeology in the region. This article examines the political context and implications of archaeological investigations conducted in Thailand and the Democratic Republic of Vietnam under the guidance of, respectively, American and Soviet specialists, as an aspect of the cultural Cold War. Archaeological discoveries in both countries debunked colonial archaeology’s account of prehistoric Southeast Asia as a passive recipient of Chinese cultural influence by documenting autonomous technological development. The article argues that the new image of mainland Southeast Asia’ prehistory that formed by the early 1970s reflected the superpowers’ objective of empowering the region’s postcolonial nation-states notwithstanding their political contrasts, yet it was not equally congruent with the nationalist narratives of Thailand and North Vietnam.","PeriodicalId":41517,"journal":{"name":"Architectural Histories","volume":"13 1","pages":""},"PeriodicalIF":0.4,"publicationDate":"2023-04-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77536992","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-11DOI: 10.3390/histories3020007
Susanna Menis
The Mawgridge’s case in 1707 set the precedent where adultery was recognised as a justified trigger for the husband’s killing of his wife’s lover; this crystallised a partial defence for provocation. However, in an 1810 case, the killing of the unfaithful wife followed a manslaughter conviction rather than murder for the first time. This study aims to investigate the shaping of a legally permissible violence, that is, the mitigation of the husband’s culpability in killing his adulterous wife. This provides the opportunity to question the (ir)rationality behind the judiciary’s discourse in the case of R v Clinton 2012; here, despite infidelity being abolished in 2009 in England and Wales as a defence for murder, the judges still insisted on its relevance in our culture and hence on legal culpability. The theoretical framework in this paper draws upon the scholarship of masculinity, the family, and the law. This paper discusses the contribution of the hegemonic male identity in creating this legal violence and fortifying social-hierarchical structure.
1707年的Mawgridge一案开创了先例，通奸被认为是丈夫杀死妻子情人的正当理由;这明确了对挑衅的部分防御。然而，在1810年的一起案件中，不忠的妻子第一次被判过失杀人，而不是谋杀。本研究旨在探讨法律允许的暴力的形成，即减轻丈夫杀害通奸妻子的罪责。这提供了一个机会来质疑2012年R v Clinton案中司法部门话语背后的合理性;在英国，尽管2009年英格兰和威尔士废除了以不忠为谋杀辩护的罪名，但法官们仍然坚持认为，不忠与我们的文化有关，因此在法律上是有罪的。本文的理论框架借鉴了男性气质、家庭和法律的学术研究。本文讨论了男性霸权身份在创造这种法律暴力和强化社会等级结构方面的贡献。
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Pub Date : 2023-03-30DOI: 10.3390/histories3020006
Regina M. Bichler
Japan is often surrounded by the myth of featuring a unique “love for nature”, and its traditional culture and lifestyle as having been “in harmony with nature” before it was corrupted by modernization and Westernization. In this paper, I employ three examples to delineate images of nature in different times of Japanese history and point out the discrepancy between discourse on nature and physical engagement with nature. I argue that the environmental destruction that peaked in the Meiji period (1868–1912) is not primarily derived from a new, dualistic Euro-American understanding of nature. Rather, I demonstrate that environmental harm was already inherent in premodern Japan and was reconcilable with the respective concepts of nature. Therefore, industrialization and the adoption of Western technology solely released the potential for large-scale environmental impact.
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Pub Date : 2023-03-21DOI: 10.3390/histories3010005
R. Denemark, M. Hoffmann, Hasan Yonten
The ‘Clash of Civilizations’ hypothesis suggested that global politics would revert to inter-civilizational (inter-religious) conflict with the end of the Cold War. Conceptual and empirical refutations followed, but the idea that pre-Cold War inter-polity interaction was generally characterized by such conflict was not addressed. We consider this a possible historical libel. First, we briefly review the position of major faith traditions toward making and keeping agreements with those of other faith traditions. Most forms of agreements are sanctioned, and there is inconsistent and minimal support for duplicity. Second, using the MATRS database of multilateral treaties, we identify 79 sovereign entities active between 1750 and 1900 (when multilateral treaties were numerous and official state religions were prominent), link states to their official religions, and analyze the pattern of 385 multilateral treaties’ signings. We conclude that there is no tendency among states with one official religion to avoid entering into treaties with those of other official religions. The ‘Clash of Civilizations’ hypothesis is a historical myth.
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Pub Date : 2023-02-10DOI: 10.3390/histories3010004
Karsten Engel
This paper draws on a late medieval example to show that images of nature can also be images of the human body. It presents the Anthropologium de hominis dignitate by the Leipzig magister Magnus Hundt (1449–1519). The Anthropologium is a text that prominently integrates the human body into its conception of man and its account of human dignity. The body is not presented as a prison of the soul, but as a perfectly balanced physical counterpart to the soul. The paper shows how Hundt’s reflections were influenced by his commitment to the Thomistic school. Moreover, it reveals how the elevated Imago Dei thesis provides a justification for the study of the human body. Hundt is shown to offer nothing less than a theological–philosophical legitimation for practising medicine. In doing so, he also incorporates images of nature in a literal sense, insofar as he includes images of the human body in his book.
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