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.     

中英学习者使用迂回使役构式的对比研究

对本族者口笔语语料库（BNC）和中国大学生英语口笔语语料库（SWECCL-C）中出现的迂回使役构式展开深入研究,分析对比了英语本族语者与中国大学英语学习者在使用迂回使役构式方面的特点,通过分析得知中国大学生倾向于使用高频使役动词引导迂回构式,造成这一现象的主要原因：一、英汉语言文化在使役表达上的差异;二、英汉文化不同造成对“使役”的理解差异。而母语的负迁移现象是影响二语习得的最主要因素。     

中越边境华人媳妇写真

中越两国最著名的边境线——横跨在北仑河上的北仑大桥,如今成了继深圳、珠海之后我国第三大旅客出境通道,每天在这里进出的除日益庞大的旅游队伍外,最引人注目的是大批做边贸生意的年轻老板。他们每天来往干中国广西东兴和越南芒街之间,这些潇洒的绅士很受越南佳丽青睐,以至跨国婚姻在当地十分流行,时下仅东兴市就有1000多对这种“特殊鸳鸯”。他们的生活怎样?     

用人单位拿"擅自"说事合法吗?

未经批准、擅自休病假合法吗?医疗期满后擅自延长休假,用人单位有权以此为由解除合同吗?职工上下班擅自改变交通工具受伤,擅自提前下班途中受伤,能否认定工伤?当用人单位拿这些"擅自"行为说事时,劳动者切莫自认倒霉!     

机构关联、风险溢出与中国金融系统性风险

本文基于现有研究文献,解析金融机构关联性与风险传染之间的机制,运用非对称CoVaR模型和分位数回归的方法,测度证券、银行、保险等机构的风险溢出水平,实证研究中国金融系统性风险的动态变化.结果表明,中国金融机构的风险溢出具有非对称的特征,负向冲击对金融系统的风险溢出要比遭受正向冲击时大,银行机构的风险贡献程度比其他机构小,证券部门的风险贡献值较大.     

策略性言语不礼貌空间建构方案的顺应性考察

心理空间理论侧重于从话语自身携带信息的角度对语言现象进行解释,在一定程度上忽视了交际者对心理空间建构所起的主观能动性作用;而语言顺应论强调的语言协商、顺应、选择过程能弥补心理空间理论的这一缺陷。本文结合二理论对策略性言语不礼貌的运作机制做出尝试性解释,指出在该类不礼貌中说话人所作的选择不仅是对语境的顺应,也是对其所确立的交际双方空间建构方案的顺应,通过话语中不出现任何显性心理空间构造语词,说话人诱使听话人将话语实际指称的某一虚假空间误构建为现实空间,进而达到其策略性的效果。      

初涉社会话求职

谁不想找到份既有丰厚收入,又能适合自己专长,使人心情舒畅的工作。那么,怎样才能找到这样一份工作? 正确估价自我 别故意去装扮自己,别费力去抬高自己。是猪八戒就不要装成孙悟空,千万不要用假面具来满足自己可怜的虚荣心。有多大本事就说多大的话做多大的事,不要欺骗别人也不欺骗自己。如果过份夸大自己的才能,那么你原有的价值也将丧失殆尽。 要相信自己的实力,不要有自卑心理。是金子就要闪光,过分的谦虚并不是我们古老民族的美德。即便你能力低,也照样有适合你能力的工作,不要自己看不起自己。如果你过分小视自己的才能,岂不是白白荒费了     

顺义区农村出生性别比连续22年保持正常值的调查分析

北京市顺义区现有农业人口 4 0万 ,从 1 982年至 2 0 0 3年的 2 2年间该区农业人口的平均出生性别比为 1 0 6 ,低于全国平均水平 ,为此 ,我们对顺义区进行了调研 ,希望能对解决出生性别比失调问题提供可资借鉴的经验。     

婚育新风进万家活动专项资金绩效考评的效果与启示

为了提高财政资金管理效能和资金使用效益,近年来,我国借鉴西方国家的经验和做法,将绩效考评制度引入政府公共支出管理,这是加强党的先进性建设和执政能力建设、反腐倡廉、为人民执好政、掌好权的重要举措。国家人口计生委“婚育新风进万家活动”项目(以下简称“婚育新风项目”)在2003年被财政部列为首批绩效考评项目之一。两年来,通过对“婚育新风项目”专项资金的绩效考评,取得了考评工作和项目管理上水平的双赢效果。     

不落的旗帜

翟老,3月12日是我们分别的日子,永远地分别了。今晚,我来到金台园这个我们曾经多次来过的小园子,我有好长时间没来了,环顾四周,静寂无声,这青石碧水,这绿草白桥,在朗照的月光下,风采依旧,只是少了一位客人。我沿着您走过的曲径小路踱步,往事渐次清晰,翟老,我在您身边工作十年余,可否知道您留给我的最深刻的记忆么?1992年,我到学术委员会工作不久,一年一次的公关理论研讨会的筹备工作开始了。首先是广泛征求意见,