SUBJECT AND SUBSTRATUM : ON JAPANESE IMPERIAL NATIONALISM

This paper addresses the theoretical and philosophical questions concerning how an individual identified him/herself as a member of an ethnic, racial, or national community in the context of Japanese Imperialist discourse during the 1930's. The central focus is Tanabe Hajime. Together with his mentor Nishida Kitaro, Tanabe established the so-called Kyoto School of Philosophy in the 1920's. With his background in the philosophy of sciences and mathematics, and modern European metaphysics, Tanabe created a philosophical argument for the multi-ethnic nation-state, and proposed the universalistic concept of Japanese national identity which positively evaluates and integrates individuals of different ethnic backgrounds into one. He constructed the Logic of Species (Shu no Ronri) according to which a member of the Japanese Empire could identify with Japan precisely because she or he can participate in the Japanese State which represents the whole, inclusive of all the ethnic groups. Relying upon the Hegelian concept of negativity, he explained the two different levels of belonging: particularistic belonging to the specific identity (shu) such as ethnicity, and universalistic belonging to the generic identity (rui). And he further demonstrated that ethnic identity is far from fixed, and is brought into the subject's self-awareness only insofar as the subject negates it and is free from it. In other words, the subject becomes aware of her/his ethnic origin only when s/he negates it thereby participating in a higher order of social formation, the State, under which ethnic multiplicity is subsumed. Thus the species of ethnicity is constituted only insofar as it is negatively mediated by the genus, that is, the State. Tanabe saw the essential form of human freedom in this negative relation of the subject to his ethnicity, and understood a subject's belonging to a nation as a dialectic and negative process of mediation between the species and the genus. While postwar Japan was built upon the premises of ethnic nationalism, Japanese imperial nationalism of the pre-war period was afraid of ethnic nationalisms which could challenge the Empire's rhetoric of multiethnicity and pluralism. Tanabe's Logic of Species was a response to such needs of Japanese Imperialism and it represented a philosophical attempt to undermine ethnic nationalism. Not surprisingly, it served as a metaphysical foundation for the idea of the Greater East Asian Co-prosperity Sphere.     

Elites and popular nationalism

Much current theory concerning nationalism holds that elites commonly create or cause popular nationalism. In part, that thesis may be due to an overwhelming emphasis in research on nationalism on positive cases: cases where nationalism has appeared, ignoring cases where it has not. In this article, I challenge the thesis by showing numerous historical cases in which elites have promoted nationalisms that ordinary people have not adopted, or in which ordinary people have adopted a nationalism before it was taken up by elites. Even if elites do not create popular nationalism, however, they can and do shape its expression in a variety of ways, such as organizing it, providing relevant information, or providing opportunity or incentive for it. I show this through historical examples.     

论东亚民族主义的类型与特征

东亚民族主义是东方民族主义的一种形态。它的出现晚于西方民族主义 ,大致形成于 19世纪后半叶至 2 0世纪初期。其共通点是 :它的产生具有“应激———反应”性特点 ,是反西方列强威逼、侵略的产物 ;它具有自己独具特色的悠久的文化资源 ,尤其是“儒家文化”的人文资源 ;往往与权威政权相结合。东亚民族主义的内容十分宽泛 ,它在不同时期不同国度里 ,有着多种变形 ,表现为多种形态和特点 ,中国、日本、韩国、新加坡的民族主义就是东亚民族主义的几种重要形态     

'Bataille's boys': postmodernity, Fascists and football fans

In his analysis of football hooliganism, Anthony King claims to reveal the historical, conceptual scheme young, male supporters draw upon. This 'masculine vision', he states, is similar to that held by the Freikorps. Both groups are said to adhere to modernist notions of masculinity, sexuality and nationhood, reinforced by rituals which maintain boundaries between these 'proper' males and deviant 'others'. Occasionally, football hooligans breach these boundaries in acts of postmodern transgression. King also claims that fans link sex and violence in their imaginations. In this response I examine King's critique of his fellow theorists; challenge his 'Freikorps-Fans' analogy; demonstrate the problem he has in establishing the sex-violence link and question the relevance of his concept of postmodernity.     

萨提·胡斯里的阿拉伯民族主义思想与伊斯兰教

本文在对萨提·胡斯里的生平与著作进行了简单介绍后分析了他的阿拉伯民族主义思想与伊斯兰教的关系:在民族、民族主义与宗教的关系问题上,萨提·胡斯里把语言和历史作为民族和民族主义的基础与构成要素,反对把宗教作为民族和民族主义的基础。在阿拉伯民族主义与泛伊斯兰主义的关系问题上,胡斯里提出了反对泛伊斯兰主义的“穆斯林统一”,倡导“阿拉伯统一”的政治主张,实际上也就是以泛阿拉伯主义取代泛伊斯兰主义。     

阿拉伯国家支持巴勒斯坦事业的双重性

基于阿拉伯民族主义共同利益，阿拉伯国家均支持巴勒斯坦人事业，这为巴勒斯坦人的长期斗争提供了可能。然而，在支持巴勒斯坦人的同时，阿拉伯各国又有着不同的利益考量，这对巴勒斯坦问题产生了一些消极影响。阿拉伯国家对巴勒斯坦问题的政策，在深层次上反映了阿拉伯民族主义和地方阿拉伯民族主义之间的关系，即阿拉伯民族主义往往是实现地方阿拉伯民族主义利益的一种工具或手段。     

民族主义与全球化的矛盾冲突研究

当今世界是一个民族自决、民族自主的时代，又是一个全球化日益铺展的时代。民族主义在受到全球化冲击时，势必会产生一定的矛盾冲突。本文以此为切入点进行研究，从民族主义的本质特征论述民族主义与全球化是当代并行相悖的两大浪潮，对民族国家的生存与发展起到很大的影响作用，并引发深层次的思考——如何使民族主义与全球化共存共赢。     

沙特阿拉伯石油经济民族主义缘起的理论分析

沙特石油经济民族主义是民族主义的一种具体表现形式。20世纪50年代以来,沙特依靠国家政权的力量,通过立法和国有化措施,逐步推进石油经济民族主义;80年代石油民族主义最终取得成功,石油权益也最终实现国有化。同时,石油经济民族主义的成功,又使得国家通过对外合资合营和重视科研教育以及鼓励私人经济的发展,整合了国内生产力,实现了社会生产力的综合进步。援用李斯特的经济民族主义理论,从国家和生产力的角度来论述沙特石油经济民族主义,更能够加深我们对此问题的认识。     

民族主义与近代中国三大思潮的双向互动

民族主义是一种具有统领、涵盖、弥漫其他思潮特点的综合性的社会思潮,它蕴藏在每一个现代思潮里。被称为三大思潮的激进主义、保守主义、自由主义,与民族主义就有着密切的互动与对应关系。民族主义是三大思潮的并生系统,是三大思潮的同源潜流,是三大思潮所共同具有的致思取向、思维特征与"共同观念"。但是,三大思潮对民族主义诉求的表现形式、表达方式却有所不同。三大思潮对民族主义诉求的表达可区分为激进民族主义(革命民族主义)、自由民族主义(理性民族主义)、保守型民族主义(文化保守主义)三种民族主义的次元类型:激进主义与民族主义的基本连接点在于通过激进手段建立民族国家;自由主义与民族主义的交集点是建立自由民主宪政的现代民族国家,争取国家自由;保守主义与民族主义的交集点、契合点最多,以至有的研究者认为文化保守主义与文化民族主义是一回事。     

论肢体语言的民俗性

在语言学的研究中,人们重视的是有声的内容;在有声的语言研究中,人们则更侧重文字语言。事实上,语言由口头的、书面文字的和肢体的三大类组成,有时口头的成为主流,有时文字成为重要的载体,而有些场合,肢体语言最为有效。与其它语言表现形态一样,肢体语言也是一种约定俗成的语言,具有表达文化意义的独特性。因此,一个人如果不能理解肢体语言所固有的约定俗成性,换句话说,无法理解肢体语言的民俗性,就不能全面而彻底地理解一个肢体语言所独有的文化内涵,甚至误解其原意。本文就是通过对语言学界相对不受重视的肢体语言的描述和研究,探讨其所具有的民俗性和文化意义。