文翁化蜀的历史反思

文翁化蜀是蜀学发展史上的一件大事,对巴蜀乃至全国吏治、文教等都产生了深远影响.文翁化蜀的结晶集中体现在文翁石室上.经东汉高联修复学堂及兴建周公礼殿、西晋张收增益圣贤图像、后蜀毋昭裔刊刻蜀石经,到两宋时,石室讲学盛况空前.经元代的中衰,明代的战乱,石室终毁于张献忠之乱.经清初的复建,石室延续其教化功能于后世.文翁化蜀的盛举实际上是通过引进中原文化、继承弘扬巴蜀传统文化而实现的.     

论孙星衍的考据学思想及实践

孙星衍是清朝乾嘉时期的著名考据学者,文章对其学术宗旨和治学实践进行阐述和总结,这对于乾嘉考据学的研究尤其是中后期的学术走向具有一定参考价值。     

“信达雅”标准下《谈读书》两种译本的解读

文章在“信达雅”翻译标准视角下,对培根散文《谈读书》的两种译本进行比较与鉴赏。分析译者如何跨越语言的障碍、文化的差异,做到形式与内容的和谐统一,体现老一辈翻译家精湛的翻译技艺和严谨的翻译态度,从而进一步指导翻译实践活动。     

海合会国家与美国的安全合作

美国插手海湾事务,客观上使海湾各种力量重新趋于平衡。美国主导海湾防务,必然会按照美国意志行事,以使海合会国家的安全利益服从于美国全球战略利益,这与海合会国家寻求美国庇护的初衷产生了矛盾。随着时间的推移,这种矛盾越发凸显,海合会国家的不安全感也越发强烈。虽然这些问题目前不会阻碍双方安全合作的进程,但会影响双方全面合作的深度。     

(Dis)Arming the madman: sane supremacy and the Second Amendment

Abstract

The protection of American mental health consumers’ Second Amendment rights is the ‘mad’ liberation issue of the twenty-first century. Federal laws currently dispossess the differently minded of their Second Amendment access and rights to bear firearms. In response to a spate of school shootings, ‘Red flag laws’ are used in an effort to circumvent mad citizens’ rights to self-preservation and defence. In this article I am proposing neither a political-left nor right side of the aisle position, but rather a bipartisan, anti-sanist stance, where I call for an end to America’s contemporary era of sane supremacy that strips the mad citizenry of their rights to own firearms.     

Playing with materiality: an agential-realist reading of SethBling's Super Mario World code-injection

ABSTRACT

This article takes inspiration from Youtuber and software developer ‘SethBling’ and his 2016 ‘code-injection’ (Bling, 2016), in which, using only a standard Super Nintendo Entertainment System controller and in-depth knowledge of the console, he ‘injected’ and executed the code of popular mobile game Flappy Bird (Nguyen, 2013) into a running instance of Super Mario World (Miyamoto, 1990), effectively transforming one game into another through play. Drawing from this I propose a performative understanding of videogames (and software in general) to reinvigorate discussions of software's materiality. Though it is possible to contrast Wendy Chun's (2008a) suggestion that one can view software as ‘vaporous’ against Friedrich Kittler's (1995) assertion that ‘there is no software’, I propose a more holistic approach. Academics and users alike should attempt to see software as living a double-life: as simultaneously solid as it is (metaphorically) gaseous. It then becomes possible to embrace software(s) as performative examples of the entangled ‘phenomena’, suggested by Barad (2007), that produce everyday reality through quantum activity. I explore SethBling's code-injection suggesting that actions clearly reveal software's double existence as both tangible ‘thing’, locatable on magnetic memory, and as a vaporous non-entity. Accepting these propositions together, software can be understood as continuously re-emerging through shared activities. Following Barad, I conclude that this quality is not unique to software, but software – and videogames above all – are a useful tool for understanding a vision of reality that favours activity over materiality as the basis of our existence.     

Global Identifications: The Social Identity Behind the Globalised Sociocultural Anthropologist

My social identity as a diasporic Korean American male sometimes engendered doubts about my competency as a cultural anthropologist of South Korea. Such ethnonational gatekeeping by my ‘native’ Korean colleagues laid bare broader critiques of ‘the West’. Paradoxically, they also prompted re-entrenchments of nativeness (and implicitly, non-nativeness) by my colleagues despite their increasingly ‘non-native’ transnational identities. These embodied cultural boundaries are less visible (and arguably less consequential) to those viewed as recognisably non-native Asian (for example, white, Euro-American) or native Asian. But they are markedly visible and relevant to diasporic subjects who fit less comfortably within both boundary-enforcing classifications. The figure of the diasporic anthropologist reveals presumed racialised and gendered markers of difference—chiefly the unmarked but organising role of whiteness—conveniently subsumed under categories of ‘the West’ and ‘Asia’. Consequently, recent calls for ‘global anthropology’ against ‘Euro-American academic hegemony’ that fail to address this essentialising tendency, although important, remain inadequate.     

Enclosure,writing, and resistance: revisiting the prose of Daniil Kharms

The author argues that discipline – operating through the distribution of individuals by means of enclosure and surveillance – is crucial to understanding Daniil Kharms’s prose of the 1930s. The author focuses on three of his mini-stories, first looking at mechanisms of surveillance in “Dream,” examining their effects upon the psyche that have material impacts on the body of the individual. Then he turns to a trajectory of enclosure that operates from the urban commons (“Trial by Lynching”) to the home (“An Unexpected Drinking Party”). The centripetal trajectory of enclosure ends in all cases at the body as the endpoint of discipline and, ultimately, the site of Kharms’s “grotesque resistance,” challenging the enclosure of the body from the point of its confinement. He also looks to how paper – as theme in and medium of Kharms’s work – operates within these spatial dynamics. He draws upon Harold Innis, who associated the rise of print in the United States with the “space bias” of communication. Reading Foucault and Innis together, Kharms’s short prose works can be understood as a contestation of the space bias of print media in the Stalinist era, prompting Kharms’s retreat to the contours of the body as a site of struggle.     

Telling about something that you do not really know: blind people are talking about vision!

In Turkey, the laws which define disability have become increasingly harsh, and require disabled people to be assessed in order to determine ‘how disabled’ they are. For blind people, as for other disabled people, these assessments have real consequences. This article aims to discuss an appealing piece that arose during a project, which has bearing on how disabled people tend to answer these questions. The participants are legally blind adults. We, as sighted researchers, asked totally blind individuals to describe their vision. Interestingly, they all answered this question without hesitation. The paradoxical nature of this question was only realized during the analysis. We requested the participants to talk about something they do not really know. This might be a reflection of our over-visualized world and might be due to our subtle prejudices. This type of questioning not only has implications for research, but also for assessments of disability in Turkey.