Tristees tropes: post-modern anthropologists encounter the other and discover themselves

Modernists have represented the world and its history as divided into ‘medieval’ (or traditional) and ‘modern’, ‘developed’ and ‘developing’, and claimed that they will bring about humanity's ‘emancipation’ from the medieval. I argue that the world which modernists wish to bring into existence, far from entailing the erasure of the medieval, as claimed, involves the complex rearticulation of the medieval. Vital to the modern is not just the secularization of a previously sacred realm, upon which scholars have concentrated, but the sacralization of the mundane, pointed to by Foucault. The agent of modernist emancipation is a hypostatized sovereign Agent. The medievals engaged in certain practices which were supposed to embody a transcendent God in the human world and lead them to a celestial paradise. the moderns, silently transposing that god intoa foundational reason, assert that its manifesation in enlightened institutios will take them to a utopia which is none other than the surreptitious imporatation of the medieval paradise on earth. Imperial progresses and religious processions were, I argue, the foremost paractices by which medieval polities embodied the transcendent and attained to heaven. Modern polities, While treating them as mere ‘rituals’, have sublimated those very practices into an abstract material progress emanating from the economic practices of the entire nation represented as a vehicle on the move. Developed countries represented themselves, after recovering from World War II, as already moving at a fast clip and as living in a productionist and consumerist utopia. Underdeveloped countries like India, considered medieval, were represented as only beginning to move. They were to transfrom themselves into modern utopias through central planning andmassive projects such as dam building.     

启蒙现代性与中华传统思想的调和与互补——林履信著述论

林履信（林尔嘉之子）20世纪20年代在台湾参与社会文化运动,争取台湾人办报、言论等权利;30年代在厦门撰写著作多种,旨在向国人灌输科学精神,倡扬个性主义,以求改变国民劣根性。在引入启蒙现代性的同时,他批判资本主义弊端,抨击日本侵华行径,达到反思现代性的高度。为此他试图从中华传统思想中获取奥援,融合西学和儒学,调和新、旧思想,使之相互补充,由此提供了一种不同于传统文人,又与大多数新文化知识分子有所区别的思考路径和观点,对台湾文化的丰富和发展不无助益。     

树立系统化创新理念 构建高效能、现代化的国家创新体系

该文认为,从中国的国情和经济社会发展对创新的需求出发,要树立＂技术创新、市场运作和知识产权三者有机结合并高效运转＂的系统化创新理念,致力于把握全球科技发展的新趋势,致力于引导体制创新的新方向,致力于提升国家和企业的创新能力,致力于构建高效能、现代化的国家创新体系。     

消费时代的文化超越

新世纪以来,生成于西方发达国家的消费主义伴随全球化浪潮在中国兴起,构成了强烈的经济和社会文化挑战。如何驾驭物质财富,实现文化超越,在日益富裕的物质生存环境中,造就兼具民族传统人文优势和现代性民主意识及自立自强意志的均衡、健康、完善的人格,逆转人类物化之生命诉求的下降通道,引领中华民族乃至全体人类重归向上寻求生命追求,是文化复兴之路的历史的和现实的命运与使命。     

A Rising Machinery Star

正In April,the Ministry of Industry and Information Technology published its list of small and medium-sized enterprises with strong brand power in 2013,including Liuzhou OvM Machinery Co.Ltd.Liuzhou OvM Machinery has been a frontrunner in the area of prestressing technology.In recent years,due to decreased international demand and flagging domestic consumption,numerous small and medium-sized manufacturing enterprises have been brought to the     

The New Normal of Moderate Growth

正After going through the 2008 global financial crisis,the world economy as a whole has switched from high-speed growth to a deep industrial transformation.Domestically,the Chinese economy has also moderated,with some old balances being disrupted,and longstanding models and conceptions being dismantled.In the process,an array of new norms have emerged.To begin with,undergoing an economic slowdown is inevitable following years of     

APEC–A Boost for Sino-Russian Economic Cooperation

正THE Asia-Pacific Economic Cooperation,APEC,is the highest-level inter-governmental mechanism for economic cooperation in the AsiaPacific region.China and Russia,who joined in 1991 and 1998 respectively as sovereign states,have deepened bilateral economic cooperation and that with other nations in the region on this important platform.With the steady improvement in their national strength,the two countries now have     

产业集群创新体系中政府行为研究

产业集群能够有效促进技术创新,同时技术创新对改善产业集群生命周期具有重要的作用。产业集群创新体系是促进技术创新的有效途径,然而中国产业集群技术创新体系存在诸多问题,影响了集群的技术创新。政府在产业集群技术创新体系中扮演了重要角色,该文将产业集群技术创新体系划分为三个层次,从政府行为角度出发,分析了完善产业集群技术创新体系的对策措施。     

Biometrics and anthropometrics: the twins of Turkish modernity

ABSTRACT

In the first half of the twentieth century, eugenic debates and policies revolved around positive (encouraging the reproduction of ‘superior’ individuals) and negative (preventing the reproduction of ‘inferior’ individuals) applications for the purpose of improving hereditary characteristics and preventing social problems. However, their particular manifestations varied because eugenic agendas responded differently to putative social problems in different local contexts. Despite the wealth of scholarly studies on eugenics, particularly in Germany and the United States, eugenic debates in Turkey have so far not received any attention. The significance of eugenics in the Turkish context stems from its conflation with republican modernization efforts. While Turkish republican reformers were diligently searching for anthropometric proof of the whiteness, Europeanness and ancientness of Turks, they also supported biometric scholarship that proposed eugenic measures to protect and improve recently ‘discovered’ historical essences. At a time when western eugenicists were classifying non-western peoples as inferior, Turkish reformers creatively adopted the methods and vocabulary of race science to establish the Turks’ innate ability to modernize. In order to demonstrate the wide appeal of eugenics in the Turkish context, Ergin presents findings from a content analysis of educational conferences organized by the government between 1938 and 1941, and argues that the future-oriented project of biometrics was as important as the past-oriented project of anthropometrics for the formulation of Turkishness in negotiation with race and modernity.