跑动的自我：消费社会中的城市马拉松文化

身处现代消费社会中的大众对身体的关注愈发强烈,最直观的表现就是城市跑步健身热潮的兴起。随着智能手机、运动手环、手表等现代移动科技的发展,在促进大众跑步健身呈现和记录方式革新的同时,也使得自恋主义文化在跑者身体上得以淋漓尽致的展现。借助跑步,个体的身体具有符号、消费、叙事、交际、认同等社会功能。同时,在这些功能实现的过程中,身体成为消费社会这个“大他者”所凝视的对象,逐渐沦为个体尤其是中产阶层跑者排解身份焦虑、满足自恋欲望的工具。不过,遭遇消费文化强势影响的个体,可以通过跑步这种“身体技术”,作为生活政治的手段完成自我赋权,促进真实的自我认同,摆脱自恋主义所营造的虚假满足,实现生活世界的真实。     

让小米"邂逅"电商山西武乡县小米电商扶贫工作纪实

2016年12月6日,"大雪"前一天,武乡县故县乡十里坡村的乡亲们欣喜地迎来了 "小米县长"张志鹏和他的"武乡小米团队".虽然地里刚收割的谷秆还没有晒干,但全村的一万多公斤新谷子在"武乡小米团队"的帮助下,全部都以村民满意的价格订出去了,而且是现金结算.     

当代拉美女性导演的电影创作取向与价值表达

20世纪90年代以来,拉美女性导演作为一支重要的创作力量开始活跃在世界影坛,在创作取向和价值表达上,女性导演群体关注到了女同性恋群体在男权社会中的生存困境,并通过塑造同性之间的“姐妹情谊”来建构女同性恋群体的主体性。作为一种反抗男权的同盟关系——“姐妹情谊”能够大胆地冲破传统的性别角色禁忌,并颠覆异性恋对于同性恋群体的刻板印象。在聚焦性别问题同时,女性导演群体亦关注了在拉美历史和现实中少数族裔女性所遭受的来自种族、阶层等方面的压迫,并通过赋予少数族裔女性一种“对抗性凝视”能力,来抵抗白人话语权威,从而实现自我的价值认同。反映离散女性在跨国阈限空间的边缘状态,同样是当代拉美女性导演电影中常见的主题。在全球化语境中,身处他国的拉美女性往往面临双重边缘的处境,她们既被本国父权制所压制,又被他国的种族主义思想所剥削。在电影创作中,女性导演群体不仅还原了离散女性的边缘状态,也刻画了她们是如何积极构建自身主体价值的。此外,女性导演群体还强调了历史现场中女性的生存体验,她们以女性独有的世界观表达了自己对于拉美社会历史的见解,从而为观众还原了拉美历史叙述中缺席的女性记忆。     

金融业的稳健与吸引外资--对波兰、捷克、匈牙利三国的实证研究

本文对近10年来波兰、捷克和匈牙利三国金融业的稳健性与吸引国际资本的关系进行了经验和实证分析.在考察波、捷、匈三国金融体系的主要特征以及描述金融银行业内部稳健和外部稳健的两组指标的基础上,本文分析了这些国家金融转型不同阶段吸引外资的情况,定义了一组描述不同形式外资的变量指标,进而运用面板数据基准模型(benchmark model)对波、捷、匈三国金融体系稳健对吸引外资的作用和影响进行实证检验,并提出了相关的政策建议和措施.     

毛泽东人民民主思想的当代价值初探

毛泽东民主思想是马克思主义关于无产阶级民主的基本原理与中国革命和建设实际相结合的产物,其核心和精髓是“人民民主”。毛泽东人民民主思想包含关于人民、人民主权、制度是人民民主的保证等重要思想,对当代中国坚持和完善中国特色社会主义基本政治制度、深化政治体制改革、提高党的执政能力和不断推进党的理论创新有着重大的理论和实践价值。     

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.     

论和谐社会下的法治社会

社会主义和谐社会,应该是民主法治、公平正义、诚信友爱、充满活力、安定有序、人与自然和谐相处的社会。法治作为一种治国方略,为构建社会主义和谐社会提供制度保障。但是,当前我国在法治建设方面仍存在着诸多不和谐的因素。本文通过对法治社会的现状做出阐述,以使法治建设获得更好的发展,以保障社会主义和谐社会。     

稳态模型法测定糖尿病及非糖尿病终末期肾病患者胰岛素抵抗及其与血管疾病的关系

目的胰岛素抵抗在2型糖尿病及终末期肾病很常见,与动脉粥样硬化的进展有关,并且是糖尿病及终末期肾病心血管疾病的独立预测因素,为此,我们采用稳态模型测定胰岛素抵抗指数(HOMA-IR)来判断胰岛素抵抗并观察其与糖尿病以及非糖尿病终末期肾脏病患者血管疾病的关系。方法共有62名终末期肾脏病患者,其中2型糖尿病患者29人,应用血糖及胰岛素水平来估计胰岛素抵抗,此外,同时检测血浆C肽、HbAlc、甘油三脂、总胆固醇、C反应蛋白和血压。结果与非糖尿病组相比,糖尿病组中位HOMA-IR明显升高[6.3(range0.7-61.7)vs.2.4(range0.3-5.7),P<0.001]。HOMA-IR升高的患者收缩压及甘油三脂明显升高,而高密度脂蛋白明显降低。只有在非糖尿病组中,HOMA-IR升高患者与HOMA-IR降低患者相比,C肽明显升高(14.9 5.7vs.9.0 4.3,P=0.004)。在糖尿病组,HOMA-IR升高患者与HOMA-IR降低患者相比,血管疾病明显增多。结论在终末期肾病,糖尿病患者比非糖尿病患者的HOMA-IR更常见、更严重。降低的高密度脂蛋白是糖尿病患者HOMA-IR升高的唯一预测因素,而在非糖尿病患者则为升高的C肽。在终末期肾病患者中,血管疾病与升高的HOMA-IR有关。     

科学发展观视野下的文化软实力建设

科学发展观是坚持以人为本,全面、协调、可持续的发展观。改革开放以来,我国的政治经济取得了巨大的发展,但是文化发展的速度相对缓慢。党的十七大报告提出了“提高国家文化软实力”的新要求,这是党对文化建设的新认识、新思考和新部署。提高国家文化软实力有利于和谐社会的建设,有利于国家综合国力的提高,有利于增强民族凝聚力,有利于实现国家全面、协调、可持续发展。因此,我们必须大力发展文化事业,提高国家文化软实力,加快中国特色社会主义现代化的建设。     

略论文化背景知识与英语精读教学

语言是文化的一部分,是文化的表现形式,语言与文化密不可分,不了解一个国家,一个民族的文化历史和风俗传统,就不能真正掌握这种语言.在进行外语语言教学过程中,应该把语言同与之相应的文化结合起来,从语言文化的关系出发,在英语精读教学中导入文化背景知识,使学生更灵活地掌握所学知识.