地理学中人的基本假设刍议

本文从地理学人地关系地域系统中人的角度,分析和解释人的基本假设中经济理性、工具理性、科学理性与感性存在的经济人、政治人、自然人、生态人、社会人、文化人、感性人、复杂人等各种以人为研究视点的地理学研究中所体现的人的个体与群体、微观与宏观、阶层与阶级、感性与理性等的特征、作用、类型和差异。在总结各种地理学人的分析方法、范式与经验的基础上,提出构建人地系统地理人平台和初步设计,以期对于人地关系地域系统的科学认知有所帮助。     

THE STEPPE HYPOTHESIS OF INDO‐EUROPEAN ORIGINS REMAINS TO BE PROVEN

Recent genetic studies have claimed to reveal a massive migration of the bearers of the Yamnaya culture (Pit‐grave culture) to the Central and Northern Europe. This migration has supposedly lead to the formation of the Corded Ware cultures and thereby to the dispersal of Indo‐European languages in Europe. The article is a summary presentation of available archaeological, linguistic, genetic and cultural data that demonstrates many discrepancies in the suggested scenario for the transformations caused by the Yamnaya “invasion” some 5000 years ago.     

ESTIMATION AND HYPOTHESIS TESTING FOR NONPARAMETRIC HEDONIC HOUSE PRICE FUNCTIONS

ABSTRACT In contrast to the rigid structure of standard parametric hedonic analysis, nonparametric estimators control for misspecified spatial effects while using highly flexible functional forms. Despite these advantages, nonparametric procedures are still not used extensively for spatial data analysis due to perceived difficulties associated with estimation and hypothesis testing. We demonstrate that nonparametric estimation is feasible for large datasets with many independent variables, offering statistical tests of individual covariates and tests of model specification. We show that fixed parameterization of distance to the nearest rapid transit line is a misspecification and that pricing of access to this amenity varies across neighborhoods within Chicago.     

MANGANESE STAINING OF ARCHAEOLOGICAL GLASS: THE CHARACTERIZATION OF Mn‐RICH INCLUSIONS IN LEACHED LAYERS AND A HYPOTHESIS OF ITS FORMATION

During the study of a large number of archaeological glass fragments, manganese‐rich inclusions in leached layers were observed in a limited number of cases. This phenomenon occurs only in black‐coloured leached layers. Since the formation mechanism of such manganese‐rich inclusions is still unclear, a combination of several analytical techniques was used in order to investigate this phenomenon and, more specifically, to obtain more information on (a) the composition and morphology of the inclusions, (b) the chemical state of Mn and (c) the 3D morphology of the inclusions. A mechanism that might explain the formation of these inclusions is proposed.     

THE TIME OF THE SELF AND THE TIME OF THE OTHER

What is time? This essay offers an attempt to think again about this oldest of philosophical questions by engaging David Hoy's recent book, The Time of Our Lives: A Critical History of Temporality, which proposes a “history of time‐consciousness” in twentieth‐century European philosophy. Hoy's book traces the turn‐of‐the‐century debate between Husserl and Bergson about the different senses of time across the various configurations of hermeneutics, deconstruction, poststructuralism, and feminist theory. For him, what is at stake in such a project is to distinguish between the scientific‐objective “time of the universe” and the phenomenology of human temporality, “the time of our lives.” Hoy's approach is to organize his book around the three tenses of time—past/present/future—and to view objective‐scientific time as derived from the more primordial forms of temporalizing lived experience that occur in our interpretation of time. In my reading of Hoy's work, I attempt to explore how “time” (lived, experiential, phenomenological) can be read not in terms of “consciousness” (Hoy's thematic), but in terms of the self's relationship with an Other. That is, my aim is less to establish a continental tradition about time‐consciousness, understood through the methods of genealogy, phenomenology, or critical theory, than it is to situate the problem of time in terms of an ethics of the Other. In simple terms, I read Hoy's project as too bound up with an egological interpretation of consciousness. By reflecting on time through the relationship to the Other rather than as a mode of the self's own “time‐consciousness,” I attempt to think through the ethical consequences for understanding temporality and its connection to justice.     

尼罗河畔文明物语

<正>尼罗河是埃及的母亲河,准确说更是生命线,一条郁郁葱葱的绿色生命线,置于茫茫的沙漠之中。埃及90%的人口,生活在这全国1/30国土的尼罗河畔。这条河见证了埃及古老文明的形成和兴旺,主导了两岸生灵的繁荣与衰落。跟随这条河,人们在历史的时空穿梭,跨过河上河下,遍看古代现代,游走神庙田舍,拥抱沙漠绿洲。我们在阿斯旺下火车,行李直接就送到斯蒂芬妮游轮了,我们要在尼罗河上航行三日,这是期盼许久的心念。有多久呢?算起来有40年了。自从1978年电影《尼罗河上的惨案》