The Deity Temple Site of the Jin Dynasty for the Changbai Mountains is located in ErdaoBaihe Town... more The Deity Temple Site of the Jin Dynasty for the Changbai Mountains is located in ErdaoBaihe Town,Antu County,Jilin Province.It is a place where the ancient Ji people worshipedthe Changbai Mountain.People standing in the site could view the Tianchi openings of mainpeak of the Changbai Mountain that is to the south of the temple.Since the Changbai Mountainis the place where the Jin Dynasty originated,it has special sacred significance for the Jin Dynasty, which made this temple together with the surrounding Chanbai Mountain become a sacred landscape. Applying the approach of landscape archaeology, this article analyses the sacred landscape of this temple, from the viewpoint of in-site and off-site. It is discovered that the sacred space of this temple is comprised by a narrow strip of land about one kilometer long from east to west, which is the highest terrain around the site.The analysis indicates that the spatial pattern of the temple was carefully designed so that people had to enter the temple to experience its sacredness, while the best visualization of the southern part of the temple was shaped by means of depressions and forests.The study also shows that the location and layout of the temple, the surrounding landscape pattern, and the physical movement of people in the landscape play an important role in shaping the sacred space and the physical experience of people.
Archaeologists have discovered numerous human skeletons densely deposited on the floors of the ho... more Archaeologists have discovered numerous human skeletons densely deposited on the floors of the houses of the Hamin Mangha Neolithic site (3600–3100 cal. BC) in Tongliao City, northeast China. Some researchers have hypothesized that a plague led to the decline of the Hamin Mangha population. Without dismissing the power of environmental and epidemiological factors, here I will propose additional potential forces that may have led to social change. In this regard, I will employ entanglement theory along with concepts of relational ontology, habitus and social memory to provide an expanded explanatory framework for interpreting social decline in the Hamin Mangha site. I will construct and employ a modified entanglement model to analyse the changes that occurred. I will argue that the complexity, instability and contradictions created by what is referred to as ‘human–thing entanglements’ contributed to the decline of Hamin Mangha society. I will conclude that the concept of entanglement helps us to direct attention to major factors that underlie the process of social decline in the research site.
This study suggests that it is possible to apply "practice theory" to shed light on spatial patte... more This study suggests that it is possible to apply "practice theory" to shed light on spatial patterns of the Chahai settlement. Through contextual analysis of the characteristics of habitus, this study demonstrates that habitus is intimately related to residential modes, sexual division of labor, ritual activities, and cultural traditions. It was habitus and its association with social contexts that created a stable sense of order among Chahai society, against various social risks and uncertainties. It also reveals a duality as regards cultural structure and behavioral norms. Thus, social order might be maintained through internalizing behavioral norms in human bodies in the form of infl uencing practice, social relations, the meanings of material culture, and the spatial patterns of daily life.
The entanglement theory is a new archeological theory proposed by the well-known archaeol⁃ ogist ... more The entanglement theory is a new archeological theory proposed by the well-known archaeol⁃ ogist Ian Hodder after his long-term archeological practice with the influence of the new materialism. It emphasizes the nature and entrapment of things and advocates the analysis of archaeological materials from the perspective of dependence and dependency between human and things in people’s daily life practices as well as the flows of matter, energy and information involved, with which the archaeologists could observe an⁃cient societies to obtain a better understanding of them. Entanglement theory could be employed to describe the development of ancient societies, analyze small-scale events and study the specific process of the originof agriculture. To well apply the entanglement theory in Chinese archaeology, we should combine archaeolog⁃ical science with archaeological theories, improve research strategies, change excavation concepts, and pro⁃mote theoretical exploration and innovation. Currently, entanglement theory could be used to conduct quali⁃tative analyses about the ancient human-environmental relationships, social complexity process and social decline.
The social relations and cultural ideas of Baiyinchanghan site in Xinglongwa Culture is an import... more The social relations and cultural ideas of Baiyinchanghan site in Xinglongwa Culture is an important but less concerned topic. By employing French sociologist Pierre Bourdieu’s habitus theory, the social space was spatial analyzed. The social space was demonstrated clearly, especially by the Type Ⅱ houses, including well-organized houses, well-divided living floors and artifacts with different usages put in distinct positions. It was revealed that the social space which expresses habitus, on the frst hand, could be seen as a kind of social norm or behavioral code to deal with the social risks, and on the other hand, could be related to the gender division of labor. In addition, the differences of social space and habitus between Zone A and B, for one thing, were engendered by distinct economic backgrounds, and for another, made people these two areas form two groups. Besides, these differences could be interpreted as a strategy that people used material culture creatively to strengthen the sense of identity in confronting with resource competition.
Abstract: Context is a key concept in western archeology, and a sign that distinguishes archeolog... more Abstract: Context is a key concept in western archeology, and a sign that distinguishes archeology from antiquities. Context carries rich connotations which include the excavation background and characteristics of archaeological materials and the many connections to the studies of“studying humans through materials” that hidden behind these materials. The connotations of context are closely related to the theoretical paradigm of western archeology, and are constantly expanding with the reform of it. The development of Chinese archeology along its own path has made the concept of context neglected in archaeological practices. Given the importance of the concept of context, Chinese archaeology should expand its theoretical paradigm, and optimize and integrate the background information extracted from different paradigms against their differences. Chinese archaeologists should investigate and publish the background information of archaeological materials, and build connections between different types of materials and background information to figure out more convincing explanations. They should also try to provide multi-perspective interpretations towards the same batch of materials or qustions.
Chinese Translation: Liu, Li, Sheahan Bestel, Jinming Shi, Yanhua Song, and Xingcan Chen, Paleoli... more Chinese Translation: Liu, Li, Sheahan Bestel, Jinming Shi, Yanhua Song, and Xingcan Chen, Paleolithic human exploitation of plant foods during the last glacial maximum in North China. Proceedings of the National Academy of Sciences, 2013. 110 (14): 5380-5385. Edited by Dolores R. Piperno, Smithsonian National Museum of Natural History and Smithsonian Tropical Research Institute, Fairfax, Washington DC,and approved February 11, 2013.
Translated from：Åsa Berggren and Bjorn Nilsson, Going back, looking forward. Reflexive archaeolog... more Translated from：Åsa Berggren and Bjorn Nilsson, Going back, looking forward. Reflexive archaeology or reflexive method? In: Hodder,I (ed.), Integrating Çatalhöyük: Themes from the 2000-2008 Scasons, London: British Institute at Ankara, 2014, 57-70. 刊于《南方文物》2017年第1期，253-269页。
采访者于2015年6月9日中午在斯坦福大学人类学系，就后过程考古学的理论方法与实践、霍德教授的个人经历、对过程考古学的看法、与宾福德之间的关系、考古学理论的发展及中西考古学的走向等问题，对霍德教... more 采访者于2015年6月9日中午在斯坦福大学人类学系，就后过程考古学的理论方法与实践、霍德教授的个人经历、对过程考古学的看法、与宾福德之间的关系、考古学理论的发展及中西考古学的走向等问题，对霍德教授进行了一次专访。本文根据采访录音整理而成。
The Deity Temple Site of the Jin Dynasty for the Changbai Mountains is located in ErdaoBaihe Town... more The Deity Temple Site of the Jin Dynasty for the Changbai Mountains is located in ErdaoBaihe Town,Antu County,Jilin Province.It is a place where the ancient Ji people worshipedthe Changbai Mountain.People standing in the site could view the Tianchi openings of mainpeak of the Changbai Mountain that is to the south of the temple.Since the Changbai Mountainis the place where the Jin Dynasty originated,it has special sacred significance for the Jin Dynasty, which made this temple together with the surrounding Chanbai Mountain become a sacred landscape. Applying the approach of landscape archaeology, this article analyses the sacred landscape of this temple, from the viewpoint of in-site and off-site. It is discovered that the sacred space of this temple is comprised by a narrow strip of land about one kilometer long from east to west, which is the highest terrain around the site.The analysis indicates that the spatial pattern of the temple was carefully designed so that people had to enter the temple to experience its sacredness, while the best visualization of the southern part of the temple was shaped by means of depressions and forests.The study also shows that the location and layout of the temple, the surrounding landscape pattern, and the physical movement of people in the landscape play an important role in shaping the sacred space and the physical experience of people.
Archaeologists have discovered numerous human skeletons densely deposited on the floors of the ho... more Archaeologists have discovered numerous human skeletons densely deposited on the floors of the houses of the Hamin Mangha Neolithic site (3600–3100 cal. BC) in Tongliao City, northeast China. Some researchers have hypothesized that a plague led to the decline of the Hamin Mangha population. Without dismissing the power of environmental and epidemiological factors, here I will propose additional potential forces that may have led to social change. In this regard, I will employ entanglement theory along with concepts of relational ontology, habitus and social memory to provide an expanded explanatory framework for interpreting social decline in the Hamin Mangha site. I will construct and employ a modified entanglement model to analyse the changes that occurred. I will argue that the complexity, instability and contradictions created by what is referred to as ‘human–thing entanglements’ contributed to the decline of Hamin Mangha society. I will conclude that the concept of entanglement helps us to direct attention to major factors that underlie the process of social decline in the research site.
This study suggests that it is possible to apply "practice theory" to shed light on spatial patte... more This study suggests that it is possible to apply "practice theory" to shed light on spatial patterns of the Chahai settlement. Through contextual analysis of the characteristics of habitus, this study demonstrates that habitus is intimately related to residential modes, sexual division of labor, ritual activities, and cultural traditions. It was habitus and its association with social contexts that created a stable sense of order among Chahai society, against various social risks and uncertainties. It also reveals a duality as regards cultural structure and behavioral norms. Thus, social order might be maintained through internalizing behavioral norms in human bodies in the form of infl uencing practice, social relations, the meanings of material culture, and the spatial patterns of daily life.
The entanglement theory is a new archeological theory proposed by the well-known archaeol⁃ ogist ... more The entanglement theory is a new archeological theory proposed by the well-known archaeol⁃ ogist Ian Hodder after his long-term archeological practice with the influence of the new materialism. It emphasizes the nature and entrapment of things and advocates the analysis of archaeological materials from the perspective of dependence and dependency between human and things in people’s daily life practices as well as the flows of matter, energy and information involved, with which the archaeologists could observe an⁃cient societies to obtain a better understanding of them. Entanglement theory could be employed to describe the development of ancient societies, analyze small-scale events and study the specific process of the originof agriculture. To well apply the entanglement theory in Chinese archaeology, we should combine archaeolog⁃ical science with archaeological theories, improve research strategies, change excavation concepts, and pro⁃mote theoretical exploration and innovation. Currently, entanglement theory could be used to conduct quali⁃tative analyses about the ancient human-environmental relationships, social complexity process and social decline.
The social relations and cultural ideas of Baiyinchanghan site in Xinglongwa Culture is an import... more The social relations and cultural ideas of Baiyinchanghan site in Xinglongwa Culture is an important but less concerned topic. By employing French sociologist Pierre Bourdieu’s habitus theory, the social space was spatial analyzed. The social space was demonstrated clearly, especially by the Type Ⅱ houses, including well-organized houses, well-divided living floors and artifacts with different usages put in distinct positions. It was revealed that the social space which expresses habitus, on the frst hand, could be seen as a kind of social norm or behavioral code to deal with the social risks, and on the other hand, could be related to the gender division of labor. In addition, the differences of social space and habitus between Zone A and B, for one thing, were engendered by distinct economic backgrounds, and for another, made people these two areas form two groups. Besides, these differences could be interpreted as a strategy that people used material culture creatively to strengthen the sense of identity in confronting with resource competition.
Abstract: Context is a key concept in western archeology, and a sign that distinguishes archeolog... more Abstract: Context is a key concept in western archeology, and a sign that distinguishes archeology from antiquities. Context carries rich connotations which include the excavation background and characteristics of archaeological materials and the many connections to the studies of“studying humans through materials” that hidden behind these materials. The connotations of context are closely related to the theoretical paradigm of western archeology, and are constantly expanding with the reform of it. The development of Chinese archeology along its own path has made the concept of context neglected in archaeological practices. Given the importance of the concept of context, Chinese archaeology should expand its theoretical paradigm, and optimize and integrate the background information extracted from different paradigms against their differences. Chinese archaeologists should investigate and publish the background information of archaeological materials, and build connections between different types of materials and background information to figure out more convincing explanations. They should also try to provide multi-perspective interpretations towards the same batch of materials or qustions.
Chinese Translation: Liu, Li, Sheahan Bestel, Jinming Shi, Yanhua Song, and Xingcan Chen, Paleoli... more Chinese Translation: Liu, Li, Sheahan Bestel, Jinming Shi, Yanhua Song, and Xingcan Chen, Paleolithic human exploitation of plant foods during the last glacial maximum in North China. Proceedings of the National Academy of Sciences, 2013. 110 (14): 5380-5385. Edited by Dolores R. Piperno, Smithsonian National Museum of Natural History and Smithsonian Tropical Research Institute, Fairfax, Washington DC,and approved February 11, 2013.
Translated from：Åsa Berggren and Bjorn Nilsson, Going back, looking forward. Reflexive archaeolog... more Translated from：Åsa Berggren and Bjorn Nilsson, Going back, looking forward. Reflexive archaeology or reflexive method? In: Hodder,I (ed.), Integrating Çatalhöyük: Themes from the 2000-2008 Scasons, London: British Institute at Ankara, 2014, 57-70. 刊于《南方文物》2017年第1期，253-269页。
采访者于2015年6月9日中午在斯坦福大学人类学系，就后过程考古学的理论方法与实践、霍德教授的个人经历、对过程考古学的看法、与宾福德之间的关系、考古学理论的发展及中西考古学的走向等问题，对霍德教... more 采访者于2015年6月9日中午在斯坦福大学人类学系，就后过程考古学的理论方法与实践、霍德教授的个人经历、对过程考古学的看法、与宾福德之间的关系、考古学理论的发展及中西考古学的走向等问题，对霍德教授进行了一次专访。本文根据采访录音整理而成。
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Papers by Yan Liu
especially by the Type Ⅱ houses, including well-organized houses, well-divided living floors and artifacts with different usages put in distinct positions. It was revealed that the social space which expresses habitus, on the frst hand, could be seen as a kind of social norm or behavioral
code to deal with the social risks, and on the other hand, could be related to the gender division of labor. In addition, the differences of social space and habitus between Zone A and B, for one thing, were engendered by distinct economic backgrounds, and for another, made people these two areas form two groups. Besides, these differences could be interpreted as a strategy that people used material culture creatively to strengthen the sense of identity in confronting
with resource competition.
界考古学百科全书 》所编纂的一个词条 ，文章简明扼要地介绍了后过程考古学的定义 、
所涉及到的理论分支 、自身的发展历程 ，并在考古学三大主要流派的背景下 ，比较了后过程考古学同过程考古学在理论分支、所关注的问题以及认识论上所存在的分歧。国内对后过程考古学的了解并不多 ，相关著作也较少 ，这样一篇语言精练 、脉络清晰的文章无疑为我们提供了一把全面了解后过程考古学历史与现状的钥匙 。 除了对过程考古学的批判外，后过程考古学的理论与方法还包括了受结构主义影响的阐释考古学 、现象学的考古学 、反身的方法 、考古科学的利用 、能动性 、历史记忆的构建 、物质性研究 、后殖民考古与本土考古、文化遗产等。 与过程考古学的实证主义认识论不同，后过程考古学主张的是阐释学的螺旋式认识论，强调人们头脑中既有的观念以及所处情境的重要性 。后过程考古学的重要意义是对人本身以的关注，对社会现实问题的参与，强调人的能动
性以及主动运用物质文化实现自身发展、解决现实问题的能力。 现如今，文化遗产以及公众考古在中国越来受到关注，考古学正在引起更多的社会关注与参与，后过程考古学的 相 关 视 角 可 以 为 我 们 提 供 一 些 思 考 与 借 鉴 。 著 名 历 史 哲 学 家 克 罗 齐 （Bendetto Croce）主张 “一切历史都是当代史 ”，只有我们对人本身以及我们所生活的现实社会有
了深入了解 ，才能更好地去理解古人 、去复原历史 ，这篇文章正好提出了很多我们不曾关注的理论与现实问题 ，让我们对人 、人认识世界的方式 、现实社会及历史做进一步的思考，这无疑为我们解释考古材料、了解古代社会提供了更多的视角。
Translation by Yan Liu
流派 ，这一流派受到社会人类学理论的影响 ，最初以对过程考古学的批判所著称 ，后
域 外 视 野
- - 251来发展出了一系列的理论分支。 正如马修·约翰逊（Mathew Johnson）在其著作《考古学
理论导论 》（Archaeological Theory：An Introduction） 中所说的那样 ，“并不存在后过程
考古学家这样一种说法”，可见后过程考古学理论之多样。 本文是伊安·霍德教授为《世
界考古学百科全书 》所编纂的一个词条 ，文章简明扼要地介绍了后过程考古学的定义 、
所涉及到的理论分支 、自身的发展历程 ，并在考古学三大主要流派的背景下 ，比较了后
过程考古学同过程考古学在理论分支、所关注的问题以及认识论上所存在的分歧。国内
对后过程考古学的了解并不多 ，相关著作也较少 ，这样一篇语言精练 、脉络清晰的文章
无疑为我们提供了一把全面了解后过程考古学历史与现状的钥匙 。 除了对过程考古学
的批判外，后过程考古学的理论与方法还包括了受结构主义影响的阐释考古学 、现象学
的考古学 、反身的方法 、考古科学的利用 、能动性 、历史记忆的构建 、物质性研究 、后殖
民考古与本土考古、文化遗产等。 与过程考古学的实证主义认识论不同，后过程考古学
主张的是阐释学的螺旋式认识论，强调人们头脑中既有的观念以及所处情境的重要性 。
后过程考古学的重要意义是对人本身以的关注，对社会现实问题的参与，强调人的能动
性以及主动运用物质文化实现自身发展、解决现实问题的能力。 现如今，文化遗产以及
公众考古在中国越来受到关注，考古学正在引起更多的社会关注与参与，后过程考古学
的 相 关 视 角 可 以 为 我 们 提 供 一 些 思 考 与 借 鉴 。 著 名 历 史 哲 学 家 克 罗 齐 （Bendetto
Croce）主张 “一切历史都是当代史 ”，只有我们对人本身以及我们所生活的现实社会有
了深入了解 ，才能更好地去理解古人 、去复原历史 ，这篇文章正好提出了很多我们不曾
关注的理论与现实问题 ，让我们对人 、人认识世界的方式 、现实社会及历史做进一步的
思考，这无疑为我们解释考古材料、了解古代社会提供了更多的视角。
maximum in North China. Proceedings of the National Academy of Sciences, 2013. 110 (14): 5380-5385. Edited by Dolores R. Piperno, Smithsonian National Museum of Natural History and Smithsonian Tropical Research Institute, Fairfax, Washington DC,and approved February 11, 2013.
刊于《南方文物》2017年第1期，253-269页。
土耳其的恰塔尔胡尤克是一个著名的新石器时代遗址，也是一个世界闻名的考古研究项目(简称 CRP)。该项目虽然已经开展了20多年．但由于来自世界各地的新的研究人员的参与、大量新发现的史 前遗物、新的资助方式以及新的研究方法的不断涌现，使它也不断焕发出新的生命力。作为学术问题的 反身性存在于方法论的领域中，反身性在方法上试图实行新的规则，以此来否定旧的规则。反身的方法 同之前旧有的方法很相似：它让考古学再次成为了一连串产生知识的过程。这一过程分为三个阶段。首
先，考古学有自己的目标、理论和预期，这些东西同特定的人、物和模式发生联系。中间的过程为实现目标的阶段。在该阶段，其他的人、物和模式会出现在田野方法和遗址中。最后。研究结果会以不同层次的一般性论著和专著形式呈现。当然，生成研究结果的过程也涉及到了这一过程本身的人、物和模式。反身性存在于科学实践之中，它是一种科学方法，并不是考古学关注的主要内容。也不是更深层次的科学问
题。本文是对恰塔尔胡尤克遗址在发掘和研究过程中所使用的反身方法进行评价。文章的主要目的并不是去指出这一方法的各个要素在实践中的是非对错，而是对其未来的发展方向进行反思和探讨。
项价值——认识论上。 认识论，或称认知的理论，关
注对人类知识性质及可信度的了解。 认识论学者考
察知识如何获取、 知识中肯定性与必然性的不同程
度、 以及知识（存在某种程度的肯定性）和信念（缺
乏肯定性）之间的区别。 过去两千年中，存在两种对
立的认识论取向，一是理性主义，强调推理在提供
肯定性中的作用；另一种是经验主义，强调感知的
作用。 如今认识论倾向于分为三种不同的学派或方
法：实证主义、 观念主义和现实主义。
Talks by Yan Liu
especially by the Type Ⅱ houses, including well-organized houses, well-divided living floors and artifacts with different usages put in distinct positions. It was revealed that the social space which expresses habitus, on the frst hand, could be seen as a kind of social norm or behavioral
code to deal with the social risks, and on the other hand, could be related to the gender division of labor. In addition, the differences of social space and habitus between Zone A and B, for one thing, were engendered by distinct economic backgrounds, and for another, made people these two areas form two groups. Besides, these differences could be interpreted as a strategy that people used material culture creatively to strengthen the sense of identity in confronting
with resource competition.
界考古学百科全书 》所编纂的一个词条 ，文章简明扼要地介绍了后过程考古学的定义 、
所涉及到的理论分支 、自身的发展历程 ，并在考古学三大主要流派的背景下 ，比较了后过程考古学同过程考古学在理论分支、所关注的问题以及认识论上所存在的分歧。国内对后过程考古学的了解并不多 ，相关著作也较少 ，这样一篇语言精练 、脉络清晰的文章无疑为我们提供了一把全面了解后过程考古学历史与现状的钥匙 。 除了对过程考古学的批判外，后过程考古学的理论与方法还包括了受结构主义影响的阐释考古学 、现象学的考古学 、反身的方法 、考古科学的利用 、能动性 、历史记忆的构建 、物质性研究 、后殖民考古与本土考古、文化遗产等。 与过程考古学的实证主义认识论不同，后过程考古学主张的是阐释学的螺旋式认识论，强调人们头脑中既有的观念以及所处情境的重要性 。后过程考古学的重要意义是对人本身以的关注，对社会现实问题的参与，强调人的能动
性以及主动运用物质文化实现自身发展、解决现实问题的能力。 现如今，文化遗产以及公众考古在中国越来受到关注，考古学正在引起更多的社会关注与参与，后过程考古学的 相 关 视 角 可 以 为 我 们 提 供 一 些 思 考 与 借 鉴 。 著 名 历 史 哲 学 家 克 罗 齐 （Bendetto Croce）主张 “一切历史都是当代史 ”，只有我们对人本身以及我们所生活的现实社会有
了深入了解 ，才能更好地去理解古人 、去复原历史 ，这篇文章正好提出了很多我们不曾关注的理论与现实问题 ，让我们对人 、人认识世界的方式 、现实社会及历史做进一步的思考，这无疑为我们解释考古材料、了解古代社会提供了更多的视角。
流派 ，这一流派受到社会人类学理论的影响 ，最初以对过程考古学的批判所著称 ，后
域 外 视 野
- - 251来发展出了一系列的理论分支。 正如马修·约翰逊（Mathew Johnson）在其著作《考古学
理论导论 》（Archaeological Theory：An Introduction） 中所说的那样 ，“并不存在后过程
考古学家这样一种说法”，可见后过程考古学理论之多样。 本文是伊安·霍德教授为《世
界考古学百科全书 》所编纂的一个词条 ，文章简明扼要地介绍了后过程考古学的定义 、
所涉及到的理论分支 、自身的发展历程 ，并在考古学三大主要流派的背景下 ，比较了后
过程考古学同过程考古学在理论分支、所关注的问题以及认识论上所存在的分歧。国内
对后过程考古学的了解并不多 ，相关著作也较少 ，这样一篇语言精练 、脉络清晰的文章
无疑为我们提供了一把全面了解后过程考古学历史与现状的钥匙 。 除了对过程考古学
的批判外，后过程考古学的理论与方法还包括了受结构主义影响的阐释考古学 、现象学
的考古学 、反身的方法 、考古科学的利用 、能动性 、历史记忆的构建 、物质性研究 、后殖
民考古与本土考古、文化遗产等。 与过程考古学的实证主义认识论不同，后过程考古学
主张的是阐释学的螺旋式认识论，强调人们头脑中既有的观念以及所处情境的重要性 。
后过程考古学的重要意义是对人本身以的关注，对社会现实问题的参与，强调人的能动
性以及主动运用物质文化实现自身发展、解决现实问题的能力。 现如今，文化遗产以及
公众考古在中国越来受到关注，考古学正在引起更多的社会关注与参与，后过程考古学
的 相 关 视 角 可 以 为 我 们 提 供 一 些 思 考 与 借 鉴 。 著 名 历 史 哲 学 家 克 罗 齐 （Bendetto
Croce）主张 “一切历史都是当代史 ”，只有我们对人本身以及我们所生活的现实社会有
了深入了解 ，才能更好地去理解古人 、去复原历史 ，这篇文章正好提出了很多我们不曾
关注的理论与现实问题 ，让我们对人 、人认识世界的方式 、现实社会及历史做进一步的
思考，这无疑为我们解释考古材料、了解古代社会提供了更多的视角。
maximum in North China. Proceedings of the National Academy of Sciences, 2013. 110 (14): 5380-5385. Edited by Dolores R. Piperno, Smithsonian National Museum of Natural History and Smithsonian Tropical Research Institute, Fairfax, Washington DC,and approved February 11, 2013.
刊于《南方文物》2017年第1期，253-269页。
土耳其的恰塔尔胡尤克是一个著名的新石器时代遗址，也是一个世界闻名的考古研究项目(简称 CRP)。该项目虽然已经开展了20多年．但由于来自世界各地的新的研究人员的参与、大量新发现的史 前遗物、新的资助方式以及新的研究方法的不断涌现，使它也不断焕发出新的生命力。作为学术问题的 反身性存在于方法论的领域中，反身性在方法上试图实行新的规则，以此来否定旧的规则。反身的方法 同之前旧有的方法很相似：它让考古学再次成为了一连串产生知识的过程。这一过程分为三个阶段。首
先，考古学有自己的目标、理论和预期，这些东西同特定的人、物和模式发生联系。中间的过程为实现目标的阶段。在该阶段，其他的人、物和模式会出现在田野方法和遗址中。最后。研究结果会以不同层次的一般性论著和专著形式呈现。当然，生成研究结果的过程也涉及到了这一过程本身的人、物和模式。反身性存在于科学实践之中，它是一种科学方法，并不是考古学关注的主要内容。也不是更深层次的科学问
题。本文是对恰塔尔胡尤克遗址在发掘和研究过程中所使用的反身方法进行评价。文章的主要目的并不是去指出这一方法的各个要素在实践中的是非对错，而是对其未来的发展方向进行反思和探讨。
项价值——认识论上。 认识论，或称认知的理论，关
注对人类知识性质及可信度的了解。 认识论学者考
察知识如何获取、 知识中肯定性与必然性的不同程
度、 以及知识（存在某种程度的肯定性）和信念（缺
乏肯定性）之间的区别。 过去两千年中，存在两种对
立的认识论取向，一是理性主义，强调推理在提供
肯定性中的作用；另一种是经验主义，强调感知的
作用。 如今认识论倾向于分为三种不同的学派或方
法：实证主义、 观念主义和现实主义。