20世纪30年代广西村治探析

20世纪初 ,全国范围内掀起了乡村建设运动。 30年代 ,新桂系提出了具有广西特色的三自政策 ,随之在广西实行村治。与孙中山主张的以县为自治单位不同 ,新桂系主张以村为自治单位。新桂系实行村治与全国其他地方包括山西阎锡山的村治 ,既有相同之处又有其独特性 ,并且与乡村建设派有密切的联系。通过实行村治 ,广西建立了严密的农村基层组织 ,因而获得了“模范省”的称号。研究民国时期新桂系的村治 ,探讨少数民族地区村治的特点 ,对目前村民自治的研究无疑是有益处的。     

20世纪三四十年代的陈撄宁学派

关于陈撄宁学派这个问题,前人鲜有论及者,张广保先生在《明清内丹思潮与陈撄宁学派的仙学》一文中似乎肯定陈撄宁学派的存在,他说,陈撄宁高举"仙学"的大旗,以《扬善半月刊》和《仙道月报》为阵地,在社会上广泛传播"仙学",在他周围渐渐聚     

The senile mind: psychology and old age in the 1930s and 1940s

In the 1930s, some psychologists began to study and discuss the normal and pathological mental abilities of old age. This paper explores this research and its implications for an emerging definition of old age in the 1930s and 1940s. The argument is that these psychologists explained old age in terms of tests they had performed on children and young adults. In addition, these professionals projected their culturally bound assumptions onto their study of old age. In the process, psychologists helped to define old age as a problem that required a professional solution.     

In Search of the Supracultural: American Missionaries in the Gulf in 1920s–1930s

ABSTRACT

This article examines the dynamics of cultural encounters, with reference to the concept of Gustav Warneck (1834–1910) of the connections between mission and culture. It introduces the reader to the personal experience of the missionaries of the Arabian Mission, which was launched in 1889 and operated until 1973 in Basra, Amara, Bahrain, Kuwait and Muscat. While the Mission did not bring about the mass conversion of Muslims, its activities resulted in numerous everyday contacts with the local population. The article stresses that missionaries were a diverse group of individuals with different methods and aspirations, and explores how these diversities challenge a narrative on missions that usually reduces them to a homogenized missiology. Much of the content focuses on the 1920s–1930s, a very unique period in the Middle East, and seeks to show the way that the historical and local context shaped the diversities of missiology. Findings suggest that missionaries, as outsiders in the process of contacting the alien culture, often crossed cultural borders, and that these cultural encounters exhibited contrasting dynamics: the exclusion and rejection of local culture was accompanied by the ‘discovery’ of Islam and the search for ‘supracultural’ components of Islamic culture.     

20世纪二三十年代中国哲学史研究模式述论

20世纪二三十年代,中国哲学史学科形成并初步发展。从中西交流和互动的视角看,此时的中国哲学史大致存在四种研究模式:以胡适和冯友兰为代表的西方化研究模式,以钟泰为代表的中国化研究模式,以梁启超、张岱年为代表的中西结合的研究模式和以李石岑、范寿康为代表的初级马克思主义研究模式。而这种研究模式的多元化情境在其后并没有保持下去,所以我们倡导它在当今的再现。西方化研究模式强调近现代转型的“世界化”,从而在某种程度上造成了历史的变异性;中国化研究模式则重视“还原”传统民族性征,从而保持了历史的延续性。而中国哲学史的研究应该是在“世界化”和“还原化”的互动中前进的。所以,西方化和中国化的研究模式仍有继续存在的合理性,但由于二者都失之偏颇,因此中西结合的研究模式将会处于主导地位。     

Children’s social cognition about proactive aggression

In this study, 6- and 9-year-old children (N = 258) observed two instances of proactive aggression (one relational and the other direct aggression) that were committed by members of a group toward out-group members. Participants were either members of the group or independent observers. Analyses of participants’ social cognition about the aggressor and the aggression (cause of aggression, moral judgment of aggression, attitudes toward the aggressor, and exclusion of the aggressor) indicated that, overall, group members were more positive toward aggressors than were independent observers. Although intergroup competition was perceived to be the cause of the aggression, participants disapproved of both types of aggression (especially direct aggression), disapproval increased with age, and girls disapproved of relational aggression more than did boys. Group members’ social cognition about the aggressor and the aggression comprised a coherent cognitive process for both types of aggression, but the observers’ process was simpler and differed by aggression type.     

The Social Sciences,Philosophy, and the Cultural Turn in the 1930s USDA

One of the more unusual attempts by the American state to mobilize academic expertise unfolded in the late 1930s, when the United States Department of Agriculture (USDA) hired scholars in the “culture and personality” fields and philosophy to aid its efforts to promote economic, social, and cultural change in the countryside. USDA progressives also reached out to disciplinary scholars in other ways as they sought to institute a deliberative mode of planning in local communities and to remake the curricula of the land‐grant colleges in support of that project. These USDA initiatives and scholars’ responses reveal that scientific knowledge was mobilized in the 1930s not just for the instrumental purpose of regulating economic behavior but also to explain and legitimate federal programs and to inform ambitious projects for cultural change. At the USDA, as at many other sites between the wars, scientific thinkers turned to the social sciences and philosophy in order to understand and then change the public mind.     

Ideologic Learning Under Conditions of Social Enslavement: The Case of the Soviet Union in the 1930s AND 1940s

A sequence of theoretical models is constructed as an extension to Leszek Nowak's theory of socialist society to explain important characteristics of the violent party purges in Soviet Stalinism. According to these models, purges are a regular and systemic feature of a socialist system during a certain phase of development (modelled as the phase of social enslavement). Contrary to traditional conceptions which interpret the purges essentially as resulting from the actions of an almost omnipotent, and partly irrational, despot, the models presented here provide an explanation which does not need to conceive Stalin as the architect of terror (Robert Conquest), i.e. as the long-term planner of the terror. However, the concepts presented here preserve the vital arguments of the traditional approach, thereby contradicting the revisionist pattern of interpretation. In particular the models seek to provide a theoretical base for an explanation of the moderation of inner-party terror from 1938. This moderation is interpreted as resulting from a modification of the then existing ideology (and corresponding habits of the party's leadership); a modification which in itself had been stimulated by the disastrous effects of the great purge in 1937/38. This modification can be theoretically conceived as a process of ideological learning. The historical fact that the post-war purges (i.e. the Leningrad affair in 1949 and the Mingrelian affair 1951/52) did not reach such an enormous extent as the purges of the late 1930s may thus be attributed to a process of ideological learning.     

RACE AND EARTH IN HEIDEGGER'S THINKING DURING THE LATE 1930s

In 1934 Heidegger offered an account of what a Volk is in terms of the existential analytic of Dasein set out in Being and Time, but soon after he abandoned this framework as he began the task of overcoming metaphysics. Integral to this new task was a confrontation with the racial policies not just of the Nazis but also of the Allies because he believed that the Western philosophical tradition was deeply implicated in these policies. Against this background, this paper explores Heidegger's attempts—hitherto unrecognized—in the late 1930s to sketch another way of thinking what his contemporaries called “race” using the conceptual resources he had introduced in “The Origin of the Work of Art.” The paper also includes some criticisms of Emmanuel Faye's recent study, Heidegger: The Introduction of Nazism into Philosophy.     

Delusions and Hallucinations as a Reflection of the Subcultural Milieu Among Psychotic Patients of the 1930s and 1980s

Delusions and hallucinations reported in the social histories of 150 patients admitted to an East Texas state hospital during the 1930s and of 150 patients admitted during the 1980s were examined for content that would characterize and contrast the patient subcultural milieu of the two time periods. Patients admitted during the 1930s tended to reflect the material deprivation and personal powerlessness of the great depression in delusions of great wealth and positive “special powers.” The hallucinatory visions and voices of the 1980s patients reflected a more threatening and negative subcultural milieu, with more visions of blood, snakes, and dead people or animals. Command hallucinations to hurt, to kill, or to do “perverse things” would also suggest that the subculture milieu of the 1980s had become more dangerous.     

Delusions and hallucinations as a reflection of the subcultural milieu among psychotic patients of the 1930s and 1980s

Delusions and hallucinations reported in the social histories of 150 patients admitted to an East Texas state hospital during the 1930s and of 150 patients admitted during the 1980s were examined for content that would characterize and contrast the patient subcultural milieu of the two time periods. Patients admitted during the 1930s tended to reflect the material deprivation and personal powerlessness of the great depression in delusions of great wealth and positive "special powers." The hallucinatory visions and voices of the 1980s patients reflected a more threatening and negative subcultural milieu, with more visions of blood, snakes, and dead people or animals. Command hallucinations to hurt, to kill, or to do "perverse things" would also suggest that the subculture milieu of the 1980s had become more dangerous.