人工自然范畴和人工自然的结构特性

指出人工自然概念在技术哲学研究中具有基础性的地位,是技术哲学的逻辑起点.论述了人工自然与劳动的关系是密不可分的,劳动过程和技术过程只有在人工自然中才能进行,器具的"被使用"及其"指引"关系,组建着人工自然的结构,劳动选择着哪些自然物加到人工自然世界中;由于劳动具有"生产性"劳动剩余的增长,决定了人工自然的增殖性,人工自然、劳动和技术呈现为共同进化的特征.     

明清江南毁淫祠研究——以苏松地区为中心

明清时代苏松地区的官方毁淫祠行动主要通过毁祠庙、建社学、祀正神等方式加以展开,但并不具有持续性和普遍性。同时,由于这一行为主要依赖于地方官员的政治热情与利益趋向,缺乏制度保障,再加上他们不可能真正从根源上铲除淫祠产生的土壤,因此其成效长远而言难以得到保证。另外,自明代中后期以后,地方士绅在毁淫祠活动中扮演的角色日益显著,地方利益的博奕对毁淫祠亦有多方面的影响。     

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.     

农民工群体的精神文化需求研究

从唯物史观的角度来说,人民群众是影响历史发展的主流动脉,是历史的直接影响者和创造者。农民工作为一个新的社会群体是现代及未来几十年内社会建设和新农村建设的主要动力和力量泉源,是社会"大工厂"之发展的"活水"。因此,加强对农民工精神文化需求和自身全面发展之需求的关注和调研,体现了党中央和社会对"以人为本"的发展理念和人文精神的重视,具有极其重要的现实意义。     

碘化亚铜诊断管对无机汞的快速测定

氯化亚锡在酸性环境中能把 97%左右的无机汞 (HgCI2 )还原成单质汞 ,使其以汞蒸气的形式逸出与诊断管中的碘化亚铜发生呈色反应。试验表明 :诊断管中的呈色深浅、色柱高度与检液中汞含量呈正相关 ,经方差分析 ,其不同含量的逸出率差异不显著 (F 相似文献   

科技进步与人文关怀的辩证关系

当今,不断发展的科学技术以及高度的物质文明,似乎并没有大家构建出一个理想、幸福、和平以及和谐的社会。让我们更加清楚,在大力地发展科学技术的同时,还要注重人文关怀的建设。本文对于科学技术发展与人文关怀之间的辩证关系进行了探讨。     

学术期刊编辑的现代意识及其培养

学术期刊编辑应具备六种现代意识:责任意识与法律意识、精品意识与问题意识、竞争意识与创新意识。编辑的现代意识只有在竞争激励机制的作用下才可能充分发挥出来。因此,编辑部应通过严格工作考核与管理、奖优罚劣、创造学习和科研条件,强化编辑的现代意识,提高编辑的综合素质。     

创设新的民主模式：社会风险治理的政治选择

在政治化的风险社会中,社会风险的治理离不开政治决策。传统的科层制政治结构将公众排除在风险决策之外,过度依赖专家政治,使风险决策失去了民主程序的监督,极可能陷入“塔西佗陷阱”。因此,在社会风险治理过程中,一方面必须发展参与性协商民主,平衡政治家、专家和公众之间的风险决策权力关系;另一方面,必须发展全球民主,构建全球风险治理体系,通过全球合作来解决全球风险问题。     

以智慧和勇气解彩云之难 云南省怒江州直过民族脱贫攻坚纪实

一江怒水,切断了横断山脉,一侧是高黎贡山,一侧是碧罗雪山.两山夹一江,便是怒江大峡谷.怒江大峡谷的山水对人是吝啬的,98%以上面积是高山峡谷,坡度在25度以上的耕地占总耕地面积的76%,生态脆弱,灾害频发.     

绣一幅脱贫攻坚大蜀绣 访四川省政府副秘书长、省扶贫移民局局长降初

2016年,四川取得了脱贫攻坚首战首胜的好成绩,并被国务院通报表扬为全国8个年度计划、减贫成效、综合评价好的三好生之一.作为全国扶贫任务最重的6个省份之一,又面临藏区、彝区等直过区复杂而特殊的难题,四川2017年脱贫攻坚点滴事关全国大局.