图们江流域的历史与文化——兼考靺鞨族源、渤海旧国、东牟山及相关历史地理问题

图们江发源于长白山天池,是中国东北地区的一条大河.历史上的氵岁貊、沃沮、高句丽、靺鞨、女真、满等民族,都曾在这块土地上繁衍生息,并创造了图们江流域所特有的历史与文化和繁盛的都市文明.尤其是7-10世纪,靺鞨族在图们江流域建立了靺鞨国的王都,在接受中原大唐文化的基础上,又建立了渤海国的中京显德府和东京龙源府,成为当时东亚地区的"海东盛国".渤海国在图们江流域兴起,开创了与日本隔海交流的历史新纪元.     

矛盾与和谐——毛泽东关于社会主义社会矛盾的学说对构建和谐社会的价值

什么是真正的和谐,和谐是否就意味着回避矛盾、放弃斗争?毛泽东关于社会主义社会矛盾的学说对构建和谐社会仍然具有重要的价值。尽管社会主义社会以“和谐社会”为目标,但是仍然存在矛盾,矛盾的客观性不容抹煞;在社会主义市场经济条件下,还应积极探索解决人民内部矛盾的新方法,为构建和谐社会解决各种矛盾;认清解决矛盾的艰巨性,克服急于求成的浮躁思想。     

中国共产党对现代化的百年探索及经验启示

现代化强国梦想是激励中华民族不断砥砺奋进的重要精神力量,也是中国共产党百年发展不断探索追求的重要奋斗目标.梳理中国共产党对现代化的百年探索历程,探寻其中蕴含的理论意义、实践意义与战略意义,总结现代化建设的经验启示,有利于我们拓宽社会主义现代化建设的视野,积极应对和化解现代化发展过程中遇到的问题,全面建设社会主义现代化国家.     

重庆市巫溪县宁厂古镇制盐历史粗疏

重庆市巫溪县旧称"大宁县",古称"巫臷国",是著名的井盐产地.其盐卤出自县城北部10公里宁厂宝源山白鹿盐泉,制盐史非常悠久,本文通过对历史文献的梳理,结合考古发掘资料佐证,对宁厂制盐历史进行粗略梳理.     

基于主成分分析的西部12省市对外开放竞争力研究

文章主要运用主成分分析方法,建立西部12省市对外开放竞争力评价指标体系,依据2010年西部12省市对外开放相关统计数据,利用12个评价指标对西部12省市对外开放竞争力进行比较分析和排名,并对结果做了简要分析,为西部地区对外开放制定相关决策提供参考依据.     

地方感何以可能——兼评段义孚“Space and Place: The Perspectives of Experience”一书

In the first century of Anthropology (1870-1970), almost all social sciences studies focused on“objective”,“rational”,“collective”, and “universal” socio-cultural facts. This orien-tation excluded and marginalized those “subjec-tive”,“individual” and “non-rational” fields in the discourse system of the discipline. “Sense”was such a field, refused by the gatekeepers of tra-ditional anthropology. Since 1980s, more and more anthropologists have paid attention to the study of sense. laying the foundations for an “anthropology of the sen-ses”. With the gradual influence of Western An-thropology of the senses, “sense of place” is be-coming a current academic phrase in Chinese An-thropology. Meanwhile, a fundamental question has to be asked:how is sense of place possible? In order to explore this question, we must go back to Yi-Fu Tuan, a renowned humanistic geographer and his master work, Space and Place. Space and Place contains a total of fourteen chapters and can be divided into three parts. The first part, chapters 1 to 3, discusses three key words:experience, space, and place. Meanwhile, this part identifies the fundamental question of the book:how do human beings understand and expe-rience the world? The second part, ranging from chapters 4 to 9 , and introduces the relationship be-tween sense and space. The third part,chapters 10 to 14 , interprets the relationship between place and sense. Although the latter two parts introduce
the relationship between the “Sense and Space”and “Place and Sense”, the interrelation of space-sense-place runs through the whole book. The three key words ( experience, space and place ) are fully reflected in the title of the book ( Space and Place—the Perspective of Experience. What, then, is the nature of experience? Tuan holds that the essentiality of experience is how a person knows and constructs reality, ran-ging from inchoate feelings to explicit conceptions. Essentially,experience equals feeling plus thought. It is generally argued that feeling and thought are opposites. Feeling is subjective and non-rational. Thought is objective and rational. Tuan however argues that both of them belong to different poles of an experiential continuum and are ways of knowing the world. Through a new understanding of experi-ence, Tuan puts feelings to the study of “space-place”. Tuan considers space as a geometrical unit ( area or volume ) , it is a measurable and unam-biguous quantity. More loosely speaking, space means “room”; Space “is given by the ability to move”. However, sense is the sense of a lived body or man, and the relationship between sense and space is the relationship between a body and space, or essentially, the world. When a man ( or lived body ) moves in the world or space, the movement in turn gives him a sense of space. Place, in Tuan’s view, is a type of object,an object in which one can dwell (p. 12),a stable ob-
ject that catches our attention ( p. 161 );a focus of value, of nurture and support (p. 29). If we have a sense of space because we can move, then we have a sense of place because of a pause in move-ment. The pause makes it possible for a locality to become a center of felt value ( p. 138 ) . Sense of place is mind at work ( p. 198 ) , while sense of space is body at work. The most typical sense of place is topophilia, which is the feeling-link be-tween person and place ( Tuan, 1974 ) , and be-comes mixed with the sense of cultural identity a-mong certain peoples and a love of certain aspects of such a place. Actually, place has a lot of similarities with the character of space. For example, one place in-cludes several spaces while it contains another lar-ger space. Nevertheless, the difference between the two is also obvious. Tuan argues that“Place is security, space is freedom” ( p. 3 ) , and Space lies open as a common symbol of freedom in the Western world. On the negative side, space and freedom are a threat. A root meaning of the word“bad” is“open”. To be open and free is to be ex-posed and vulnerable. Compared to space, place is a calm center of established values ( p. 54 ) . While space and place is not a duality, according to Tuan, space can transform into place. In a word, the key factor of the transformation is culture,or more concretely, human experience. Based on this, we further propose that space and place is a continuum, just like Tuan’s understand-ing of experience as a continuum, and sense is a significant link to it. To summarize, Yi-Fu Tuan argues that ex-perience is a compound of feeling and thought in Space and Place:The Perspective of Experience. Tu-
an focuses on feeling and sense, which is the con-junction of space and place. We believe that Tuan’s research is based on a set of views: People have a sense of space from the body, as well as a sense of place from the function of the mind. From sense of space to sense of place, space and place become a continuum for the sake of sense. Nowa-days, historical anthropology still has problems in dealing with the relationship between space and place, so Tuan’s research, which has already bro-ken boundaries between the disciplines of geogra-phy and anthropology, is worthy of closer atten-tion.     

不可靠的叙述者:《玫瑰之名》的阿德索

意大利知名学者翁贝托·艾柯的成名作<玫瑰之名>被誉为世界上最伟大的小说之一.艾柯在这部小说里巧妙安排了"不可靠的叙述者"--阿德索,这一叙述技巧的运用寓"反讽"于文本之中,彰显了后现代主义特征的同时,也为我们了解后现代主义小说的创作提供了不可或缺的范本.     

上司领导风格对员工分配公平感与组织公民行为的调节作用研究

本文采用多元线性回归的方法,在控制工作满意度的基础上,分析了上司领导风格对分配公平感与组织公民行为不同维度之间关系的调节作用.研究表明:上司的创制维度对组织公民行为的不同维度产生独立于分配公平感的显著影响,对分配公平感与组织公民行为各维度之间关系没有显著的调节作用;而上司关心维度的这种独立解释能力要弱一些,对分配公平感和忠诚维护之间的关系没有调节作用,对分配公平感与OCB整体以及另外三个维度(人际帮助、个人主动性、个人勤奋性)之间的关系有显著的调节作用.     

换“管家”的启示

成都市园中园小区居民由于不满意原物业公司的服务,聘请了新的物业公司。但是在新公司来报到那天,旧公司的保安不仅不配合移交,还与新保安发生了冲突。业主究竟有没有权力换掉自己不满意的物业公司?     

“丝绸之路经济带”9省区市全要素生产率比较:基于DEA-Malmquist指数法的研究

文章基于DEA的Malmquist指数方法,选取2001~2012年的面板数据,测算"丝绸之路经济带"9省区市的全要素生产率并与全国平均水平进行比较,对9省区市进行分类,分析新疆全要素生产率的变动。研究表明:9省区市与全国以及9个省区市之间经济增长效率差距明显,在"丝绸之路经济带"建设中,加快技术进步是缩小差距的主要手段。新疆经济增长效率虽然相对比较高,但全要素生产率下滑明显,需要尽快扭转。