Links with the past: mainland China's online literary communities and their antecedents

This article compares Chinese literary journals from the early twentieth century with a Mainland Chinese literary website from the early twenty-first century. In both these periods, literary practice underwent significant changes as a result of major changes in the technological processes involved in the production and distribution of texts. Five aspects of these changes are examined: the mixed media environment, the provision of information about authors' identities, engagement with social issues, community building, and the relationship with serious literature. The article argues that a very traditional Chinese view of literature as a socially embedded act of communication continued to play a significant role in both periods, and was even further enhanced through interaction with the new technologies. Despite the fact that both types of publication appeal(ed) to large readerships, it is argued that it is not helpful simply to consider them as ‘popular literature’. Both the journals from 100 years ago and the website of today represent literary communities that share a serious view of literature, albeit one that is not compatible with the familiar New Literature paradigm.     

Der Geist des „Roten Wien“ ins 21. Jahrhundert gerettet: Karl Popper Reconsidered by Malachi Haim Hacohen

Ohne Zusammenfassung Der nachstehende Text ist eine überarbeitere Fassung der Laudatio für Malachi Haim Hacohen anl?sslich der überreichung des Victor-Adler-Staatspreises in Wien am 25. April 2003. Hacohen erhielt diesen Preis für sein Werk „Karl Popper — the Formative Years, 1902–1945. Politics and Philosophy in Interwar Vienna“, Cambridge: University Press 2000.     

On the Nature of Tolerance: Dichotomous or Continuous?*

The purpose of this article is to reconsider the claim made recently by Mondak and Sanders that political tolerance ought to be thought to be a dichotomous rather than continuous variable. Using data from both Russia and the United States, I demonstrate that those Mondak and Sanders regard as uniquely tolerant are most likely no more than people who were given insufficient opportunity to express their intolerance. Even if such a phenomenon of “absolute tolerance” exists (all ideas expressed in all ways are to be tolerated), it is sufficiently rare that few practical implications are indicated for those doing empirical work on political tolerance and intolerance. * I appreciate the valuable comments of Jeffcry Mondak on an earlier version of this paper.