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• 作者：空山 发布时间：2016-08-24 14:50:15

  我四爷就是个耿直的大叔，撒起娇来不造作，威胁起人来不也是一把好手，那没办法，朕就是这样汉子！就是这样秉性！就是这样皇帝！可惜我想看他给李卫的奏评，可惜一条都木有。2016-08-24。

• 作者：vcbear 发布时间：2024-02-06 00:06:32

  一些关于计时历史的公众号文章集锦，每个故事都是流水账一样掠过，只能看到一些事件性八卦性的过程，缺乏在技术、原理方面的科普和追溯，忽略了整个过程中的学科体系、理论研究、试错迭代、工程实践、市场运作等方面的细节和深度，太浅显了。

  简单读读无妨，无需深读。

• 作者：不文 发布时间：2015-07-21 20:42:09

  话说的没那么绝对，有点跑题的感觉，浅尝辄止，没讲清楚，性格是个人经验决定的。又要回到经验主义的老路上去，不如行为主义来的痛快。

• 作者：红皇后 发布时间：2017-08-15 21:59:57

  大爱这个系列，曾经自己折过的纸，也想分享给孩子们。

• 作者：林晚夕 发布时间：2024-02-23 14:11:57

  领导借我看的。看了几篇出乎意料的，文章相当可以。很有趣的是建筑师的文章你一看就看得出（场域、消解、领域……）规划师你也（元素、框架、体系、整合）但是学术这东西就是过一阵子看都会看出来过时了。

• 作者：怅怅 发布时间：2016-01-26 17:35:05

  水先生系列~~~可爱的画风~

• 仍爱此梦太分明

  作者：玫瑰天雪地 发布时间：2023-02-22 00:12:23

  在《如果我们无法以光速前行》一书中，金草叶化身为神笔马良，以科幻为桨，以哲思为筏，借助她独到细腻的女性视角，只消挥洒寥寥几笔，便编织出了七个瑰丽璀璨、异彩纷呈的崭新世界，带领读者们尽情地漫游于想象之海，不过，途中常常会吹来旷远的、孤寂的风，淡淡的忧郁伤感的情绪就这样直直地被吹进了心中，荡起了层层涟漪。

  

  柳德米拉对祂们说的话：不要离开。不要带走那个美丽的世界。在我长大之后，也请留在我身边。

  在《如果我们无法以光速前行》的七个故事里，我比较喜欢的是《光谱》、《共生假说》、《关于我的太空英雄》这三篇，其中，尤为喜爱《共生假说》。可能，我并不是一个合格的科幻迷，我在阅读科幻作品时，往往不太会仔细地研究科学理论部分，我更加重视的是阅读小说的体验与感觉。而《共生假说》这篇故事，无疑是完美地戳中了我的兴趣点，也让我产生了深深的共鸣。毕竟，我一直坚信自己的体内潜藏着另一个“我”，我并不认为这是双重人格，但苦于一直未能找到更为贴切的词汇，直到读完了《共生假说》这篇，我惊觉，原来我的想法居然正好契合了“共生”的概念，有时候，在夜半照镜子的瞬间，我会恍惚觉得自己和另一个熟悉又陌生的自己见面了，放在《共生假说》里，或许就是来自未知行星的“祂”残存在我脑海中的影像。在我的理解里，自省求“本我”，求的就是随着我们长大成人而离开的“祂”，或许，我们终其一生都在不自觉地寻找消逝的家园，正如《共生假说》中的柳德米拉，固执地不肯遗忘，也如芸芸众生，等待着遥远的呼唤。

  

  读罢《如果我们无法以光速前行》，我仿佛大梦初醒，无端端地惊出一身冷汗来。掩卷沉思，不由得生发出一股怀疑精神，忽觉平日里习以为常的种种事物竟然都好似蒙上了一层神秘的面纱，失掉了对于自己所存在的人世间真实性的坚定信念，在我为书中人感怀之时，又焉知我非书中人呢？这场大梦，我真的醒了吗？这不禁让我想起先哲庄子曾在《齐物论》中留下这样一段话：“方其梦也，不知其梦也。梦之中又占其梦焉，觉而后知其梦也。且有大觉，而后知此其大梦也。”古往今来，人类的探索精神从未熄灭，一代又一代竭力发展科技，奋力奔向未知的彼岸，然而，“寄蜉蝣于天地，渺沧海之一粟”，因此，这又何尝不是一场大梦呢？金草叶在揭示真相之后，并没有在《如果我们无法以光速前行》中呈现出灰暗的色调，反倒在遗憾的结尾中处处埋藏希望。正如人类一般，就算知道苦苦追寻的一切原是一场梦，却依旧感谢科幻之造梦，仍爱此梦太分明。

  

• Intro, by Peter Burke

  作者：酒药女佛 发布时间：2010-08-19 23:09:43

  比《什么是文化史》的介绍更专门一点，我觉得写得很好，分享一些笔记。

  Jacob Burckhardt and the Italian Renaissance, by Peter Burke

  生平及志业

  —Basel

  —University of Berlin, seminar of Leopard von Ranke, Medievalist.

  —Italy, Franz Kugler, cultural history, Renaissance. The Age of Constantine the Great, The Cicerone.

  —Zurich. The Civilization of the Renaissance in Italy.

  —Posthumously, notes for lectures.

  Italy, a welcome escape from the Protestant piety of Basel, where art and its history were suspect to some people as ‘worldly’ pursuits.

  Lecturer: walk with Nietzsche.

  Hearty dislike for the French Revolution, for the US, for mass democracy…a good citizen and a good European.

  作史方法：反对positivism, Hegelianism. 没有历史哲学, for history co-ordinates, and hence is unhistorical. 但并非对哲学无所知（philosophically illiterate）。熟悉黑格尔、叔本华、尼采。反对实证主义，”sketch of the whole” (Gesamtschilerung).

  文化史观。“cultural history” (Kulturgeschichte). 狭义，艺术；广义，文化。centrality of art. 和兰克的政治史相对，逐渐自觉。

  对意大利的同情之了解：Like other northerners, from Goethe to Ibsen, from Wagner to Warburg, Burckhardt found that his encounter with southern Europe, and with Italy in particular, was a major event in his life. ***Italy was for him the Other, attractively different from the Switzerland he left behind, with sun instead of rain, wine instead of beer, and an outward-going people instead of an inward-looking one.

  前两部作品的姊妹篇：The Cicerone.意大利艺术得以产生的文化环境，the concern for individuality. The Age of Constantine the Great, rise of other-worldliness in the fourth century, The Renaissance, rise of worldliness in the fifteenth and sixteenth centuries.

  作品之界划：”Introduction to the Study of History”. Three powers: state, religion, culture. 各占上峰，古埃及、墨西哥、秘鲁：国家决定文化；伊斯兰世界：宗教决定国家；希腊城邦：文化决定国家。文艺复兴属于三型，本书结构：中间四章讨论文化，开篇介绍国家，结论关于宗教。

  全书章旨：第一章，it concentrates on the rise of a new, self-conscious conception of the state, which may be illustrated from the Florentine and Venetian concern with gathering what would later be called statistics. “the state as a work of art” (Der Staat als Kunstwerk). 末章，文化对宗教态度的影响，both subjective and worldly.

  中间四章，第三章，”The Revival of Antiquity” 最传统。第五章，”Society and Festivals” 视野广阔。其余两章最著名，”The Development of the Individual”, “The Discovery of the World and of Man ”.

  最著名的论断：

  In Middle Ages…man was conscious of himself only as a member of a race, people, part, family, or corporation—only through some general category. In Italy this veil first melted into air; an objective treatment of the State and all the things of this world became possible. The subjective side at the same time asserted itself with corresponding emphasis; man became a spiritual individual, and recognized himself as such. (p. 98)

  组织材料：对世界的客观观察，Machiavelli’s Prince; 主观方面，autobiographies like those of Pius II, poems of Petrarch, etc.

  主题：it was not the revival of antiquity alone, but its union with the genius of the Italian people[dem italienischen Volksgeist], which achieved the conquest of the Western world.

  对艺术的同情和对政治的兴趣并存。Peter Gay diagnoses “a secret infatuation with enormities”. I would rather speak of Burckhardt’s ambivalence, and place more stress on the northerner’s perception of the hot-blooded south as the Other, and also on the German cultural tradition of fascination with the demonic, a tradition which runs from Goethe through Wagner and Nietzsche to Thomas Mann. (不是很懂。。。)

  学术史意义：

  文化史传统：Giorgio Vasari, Lives of the Artists (1550). Voltaire, Essay on Manners (1756). Saverio Bettinelli, Revival of Italy (1775). 意大利史学家，未被重视。伏尔泰中心主题，”spirit” or “genius” of an age. 当时的风气，孟德斯鸠，休谟，赫尔德,Volksgeist，黑格尔, “spirit of the age” (Zeigeist).

  与哲学家的思想关联：

  The State as a Work of Art—the political work of art，黑格尔《哲学史讲演录》，论希腊政体。

  The Development of the Individual—individual, objectivity, subjectivity，黑格尔。

  （贡布里希说布氏作品built on Hegelian foundations. Unity of a period）

  Polarities of objective and subjective, science vs. history—叔本华，”our philosopher”.

  对文艺复兴研究的继承：

  古学复兴，当时人就有这看法。Vasari,首次用Renaissance (rinascità). 18-19世纪精致化。伏尔泰、司汤达关注文艺复兴。

  1850s取径最相似的两位史学家：Georg Voigt, The Revival of Classical Antiquity (1859). Italian humanism. Jules Michelet, History of France (1842-1855). “the discovery of the world, the discovery of man”. 布氏此作允为时代产儿。

  出版史：初版不佳，插图，英译。J. A. Symonds, 前三卷。Samuel Middlemore.

  指暇：

  专业化的趋势，一些概括站不住。科学史成为独立学科。

  对材料的解读。Petrarch’s famous letter describing his ascent of Mont Ventoux in Provence. Allegorical rather than literal.

  结构上的弱点。对经济基础强调不够。忽视动态变化。The impression of immobility is the result of Burckhardt’s successful attempt to demonstrate the lateral connections between different domains of Renaissance life.

  对中世纪的陌生。十二世纪的传记文学作品，骑士对荣誉的追求等等，挑战individuality, individualism等概念。

  Modernity. 历史并非单向街，并无一定的进路。不能将15-16世纪欧洲的变化归结为“意大利化”。考虑its adaptation to local circumstances.

  对学者的启发：

  忽略了人文主义者与经院哲学家的冲突；人文主义者之间的冲突。

  Johan Huizinga, Waning of the Middle Age (1919). Riposte to Burckhardt, emphasizing the theme of decay rather than rebirth and culture of France and Flanders rather than that of Italy. 但与此同时，仍是布氏风格写就。

  希腊研究对未来的影响。

  Like the Norman aristocrat Alexis de Tocqueville, this Basel patrician may be regarded as a ‘prophet of a mass age’. His emphasis on the subjectivity of historical writing and on cultural relativism, heretical in his own day, is now widely shared. His concern with patterns of culture and with changing concepts of the person has appealed to social anthropologists (from Ruth Benedict to Clifford Geertz) as well as to socio-cultural historians.