Minority–Majority Relations in the Schelling Model of Residential Dynamics. 住宅动态迁移Schelling模型中的少数‐多数关系

The Schelling model describing segregation between two groups of residential agents, reflects the most abstract, basic view of noneconomic forces motivating residential migrations: be close to people of “your own” kind. The model assumes that residential agents, located in neighborhoods where the fraction of “friends” is less than a predefined threshold value F, try to relocate to neighborhoods where this fraction is F or higher. For groups of equal size, Schelling's residential pattern converges either to complete integration (random pattern) or segregation, depending on F. We investigate Schelling model pattern dynamics as a function of F in addition to two other parameters—the ratio of groups' numbers, and neighborhood size. We demonstrate that the traditional integration–segregation pattern dichotomy should be extended. In the case of groups of different sizes, a wide interval of F‐values exists that entails a third persistent residential pattern, one in which a portion of the majority population segregates while the rest remains integrated with the minority. We also demonstrate that Schelling model dynamics essentially depend on the formalization of urban agents' residential behavior. To obtain realistic results, the agents should be satisficers, and the fraction of the agents relocating irrespective of the neighborhood's state should be nonzero. We discuss the relationship between our results and real‐world residential dynamics.     

The Lösch System of Market Areas: Derivation and Extension

Certain aspects of Lösch's classic work on the network of markets and the system of networks have not yet been clearly explained in the literature. Lösch did not describe his derivation procedures in full, and apparent printing errors in certain förmulae confuse the issue further, with the result that several recent texts reproduce Lösch's diagrams but offer no explanation of how they are constructed. Accepting the network of hexagonal market areas for a continuous system of markets, given an even but discrete distribution of population, the derivation from first principles of the complete system of different market areas is presented. Apparent errors in the translated text of Lösch's work are corrected. Limitations in some other authors' work and accordance with earlier empirically derived formulae are mentioned. The production of “city-rich” and “city-poor” sectors is shown to be a constraint on, rather than a result of, the system, and Lösch's statement that the coincidence of centers is maximized is clarified. The extension of the Lösch system to the internal tertiary structure of the city is presented and attention drawn to the empirical attractiveness of this approach.     

“Shop-lease Contract with Sar-qofli” in the Post-Iranian Revolution Era: Deletion of “Haqq-e kasb o pisheh o tejārat” from the Law of Lessor–Lessee Relationships

In contemporary Iran, many shops are under the “shop-lease contract with sar-qofli.” In this contract, sar-qofli, a strong usufructuary right supported by intangible assets such as the shop's reputation, is given to the tenant. The “shop-lease contract with sar-qofli” originated from a traditional merchants' custom in Iran's business quarters. After the 1979 Revolution, the Law of Lessor–Lessee Relationships, which provides a legal framework for the practice of “shop-lease contract with sar-qofli,” was completely revised, since Islamic jurists regarded haqq-e kasb o pisheh o tejārat as problematic. Haqq-e kasb o pisheh o tejārat, the legal designation of sar-qofli, was based on a heterogeneous value concept introduced into the Iranian legal system from abroad during World War II. As a result of this revision, another alternative for asset management was granted to shop owners. Nevertheless, “shop-lease contract with sar-qofli” remains the most widely employed form of lease in Iran's property lease market.     

KARL POLANYI AND THE REALITY OF SOCIETY

This essay reconsiders Karl Polanyi's famous thesis about the “embeddedness” of the economy through an examination of two recent books: For a New West, a collection of previously unavailable essays by Polanyi, and Fred Block and Margaret R. Somers's The Power of Market Fundamentalism: Karl Polanyi's Critique. The guiding thread of this analysis is the claim that a constant in Polanyi's thought was his belief in what he called “the reality of society,” that is, that society exists as a social fact over and above the individuals that constitute it. The essay begins by tracing Polanyi's intellectual development, drawing primarily on the essays found in For a New West. Polanyi's quest to reconcile individual freedom with social solidarity led him first, in the years between the First and Second World Wars, to embrace liberal socialism, before his readings in anthropology persuaded him that traditional economies “embed” the economy in social relations and that the nineteenth‐century liberal project of a “disembedded” economy (through the so‐called free market) is a departure from this anthropological norm. The essay then examines and questions Block and Somers's claim that Polanyi maintained that the economy is always “already embedded,” arguing notably that Polanyi believed that the advent of market society entailed an economy that was actually disembedded from social relations, not merely one that was re‐embedded in an alternative set of institutions.     

WHERE NEUROSCIENCE GETS THINGS WRONG (AND RIGHT)

Alex Rosenberg's book How History Gets Things Wrong holds that our attachment to history as a vehicle for understanding has a long evolutionary pedigree and a genetic basis, but this vehicle involves a defective theory of human nature because it involves a defective theory of the brain as shown by neuroscience. Reviewing his arguments, I argue that our attachment (if any) to history as a vehicle of understanding is not an inherited characteristic as evolutionary theory, if relevant, would require, but is developed culturally. I also argue that an evolutionary basis for a cognitive capacity does not undermine its reliability as a vehicle of knowledge or understanding. Moreover, evolutionary theory and neuroscience are separable theories, and neuroscience is misused and misunderstood by Rosenberg. Rosenberg holds that neuroscience provides a better theory of mind than does the “theory of mind” used by historians (as he understands them), where the latter is assumed by him to involve explaining by reference to beliefs and desires. However, Rosenberg illegitimately adopts what philosophers of mind call “theory‐theory” to characterize historians' assumptions and does not recognize that neuroscience need not be conceived as a rival theory of explanation of action. He wrongly supposes that historical narratives are essentially explanations of individual action. A better use of neuroscience is to learn that “imagining the past” and “imagining the future” use the same brain processes, and just as imagining the future has no causal chain linking the relevant brain states directly to reality, so we have no reason to think that “imagining the past” does. Getting our imaginings correct requires sound historiographical expertise.     

THE REFLEXIVE TEST OF HAYDEN WHITE'S METAHISTORY

This paper assesses Hayden White's Metahistory through the test of reflexivity; that is, it asks whether the book's “general theory of the structure of that mode of thought which is called ‘historical”’ applies, as it should, to its own history of nineteenth‐century “historical consciousness.” Most components of the theoretical apparatus—the various concepts invoked in the “theory of the historical work” and in the “theory of tropes”—fail the reflexivity test; further, it emerges that those same components are also seriously flawed on other grounds. The sole and partial exception is the concept of emplotment, which passes the reflexivity test, albeit with qualifications, but more particularly has the virtue of illuminating the traditional history of history against which Metahistory's own story was pitched; and this result provides an ironic and unexpected vindication of Metahistory's underlying vision. Thus the book's fundamental insight—that the form of historical writing is epistemologically consequential—can be retained, even though its two theories should now be set aside.     

Capitalism's Anxious Whole: Fear,Capture and Escape in the Grundrisse

Abstract: Two Hegels inhabit the Grundrisse. The first is conservative of the “selfsame” subject that continuously returns to itself as non‐identical identity and propels “history”. The other Hegel tarries with the “negative” he (which or variously calls “non‐being”, “otherness”“difference”) to disrupt this plenary subject to Marx's reading of a Hegel who is different‐in‐himself lends Grundrisse its electric buzz: seizing Hegel's “negative” as the not‐value of value, i.e. “labor”, Marx explains how capital must continuously enroll labor to its will in order to survive and expand. But this enrollment is never given; hence, despite its emergent structure of necessity, capital's return to itself as “self‐animating value” is never free of peril. The most speculative aspect of my argument is that the figure of “labor” in Grundrisse, because of its radically open formulation as not‐value, anticipates the elusive subject of difference in postcolonial theory, “the subaltern”—that figure which evades dialectical integration, and is in some ontological way inscrutable to the “master”. Unexpectedly, then Grundrisse gives us a way to think beyond the epistemic and geographic power of “Europe”.     

Classical Central Places as Protected Thresholds

Previous research efforts demonstrate the use of location covering in the spatial structuring of central places within a single-good context. In a multilevel context, this paper similarly develops a mathematical programming approach to the siting of central places based on the “protection” of inner (or threshold) markets. The objective function maximizes both market coverage of demand and market overlap, subject to an upper bound on market overlap; this allows the formation of different market structures consistent with the various K-valued central place systems of Christaller and Lösch. Siting examples serve to illustrate the working of the protected threshold model in isotropic settings. Furthermore, ways in which the present model might be extended for other situations are examined.     

Lactantius's “Modern” Conception of Religio*

Scholars of religion sometimes argue that a distinctively modern conception of religion takes religion to be a trans-cultural category, divisible into “true” and “false” versions, of which Christianity is the core type. Thus, according to the so-called modern conception of religion, every culture has its own religion. Some are true (paradigmatically Christianity), some are false. This paper argues that these ideas were present in Lactantius's (c. 250–325) conception of religio. It shows this by presenting Lactantius's development of a theory of religio. This theory was the product of Lactantius combining one Ciceronian conception of religio and a Christian origin-story about where religio comes from. Lactantius used this theory to analyse Christianity and what he took to be its competitors.     

THE WORDS OF HISTORY

In From History to Theory, Kerwin Lee Klein writes a history of the central terms of the discipline of theory of history, such as “historiography,” “philosophy of history,” “theory of history,” and “memory.” Klein tells us when and how these terms were used, how the usage of some (“historiography” and “philosophy of history”) declined during the twentieth century, and how other terms (“theory” and “memory”) became increasingly popular. More important, Klein also shows that the use of these words is not innocent. Using words such as “theory” or “historiography” implies certain specific ideas about what the writing of history should be like, and how theoretical reflection on the nature of history and its writing relates to the practical issues of the discipline. In the second half of his book, Klein focuses more on the concept of memory and the memory boom since the later part of the 1980s. He observes that “memory” came to be seen as a kind of “counterhistory,” a postcolonial, fragmented, and personal alternative to the traditional mainstream discourse of history. Klein does not necessarily disagree with this view, but he does warn us about unwanted side effects. More specifically, he argues that the discourse of memory is surprisingly compatible with that of extremist right‐wing groups, and should be treated with suspicion. Although Klein certainly has a point, he presents it in a rather dogmatic fashion. However, a more nuanced version of Klein's criticism of memory can be developed by building on Klein's suggestion that there is an intimate connection between memory and identity.     

2. BOOTSTRAPPING,SELF‐BINDING,AND OTHER METAPHORS OF ANTIFOUNDATIONALISM

In Images of History, Richard Eldridge deploys the metaphor of “bootstrapping” to describe the possibility of a mutually constitutive interaction of historical understanding and reflection on political ideals outside of and beyond the notion of a completed theory or teleological development. Although “bootstrapping” does considerable work in the book, it remains relatively unthematized in itself. This article explores the concept of bootstrapping in both Eldridge's book and in a number of disciplines. In doing so, it aims to make three critical observations. First, while Eldridge rightly seeks to energize our sense of historical openness, the argument is usefully enriched by the adjacent field of political theory, where “boot‐strapping” is often paired with “self‐binding” to describe how self‐creating processes might be arrested and stabilized. Second, Eldridge's use focuses on individual dispositions, but the concept of “bootstrapping” points to the need to pursue understanding of collective processes of self‐institution. Third, when extended to the natural world, “bootstrapping” calls for scrutiny of the relationship between human self‐creation and nature as a site of emergence and self‐organizing phenomena.     

Class,Citizenship and Regeneration: Glasgow and the Commonwealth Games 2014

Abstract: Through a focus on “consumer‐citizenship” this paper foregrounds the class practices inherent in urban regeneration. Using Glasgow's 2014 Commonwealth Games (CWGs) as an illustrative example of regeneration, it seeks to highlight the market‐led processes that underpin state interventions. The paper demonstrates how these processes are implemented to transform “problem people, and problem places” ( Damer 1989 , From Moorepark to “Wine Alley”) into sites of “active” consumption and “responsible” citizenship. Yet, access to this “consumer citizenship” is stratified. In doing so, we synthesise conceptual insights from the Marxist‐influenced gentrification literature and the Foucauldian‐inspired housing renewal literature. We forward this to initiate further academic debate and empirical enquiry on the specific issue of mega sporting events.     

MISREPRESENTING MARX: A LESSON IN HISTORICAL METHOD

In this book Jonathan Sperber deploys his extensive knowledge of nineteenth‐century European social and political history, and his diligent research into sources that have become readily available only recently, to produce a substantial biography of Karl Marx. We find, however, that Sperber is mistaken in his treatment of Marx's ideas and of the intellectual contexts within which Marx worked. In fact, we suggest that he is systematically mistaken in this regard. We locate a root source of the error in his reductive approach to theoretical ideas. In section I we focus on the claim, taken for granted in the book, that Marx's ideas are instantiations of “materialism.” By detailed reference to the record of Marx's writings, we show that there is no justification for describing Marx as a “materialist” in the usually accepted senses of that term. In section II we review how Soviet and other interpreters of Marx, taking their lead from the later Engels, insisted that “materialism” was fundamental to Marxism. We suggest that Sperber's presentation of Marx's thinking as “materialist and atheist” aligns far better with such interpretations than it does with what Marx actually wrote. In sections III and IV we criticize Sperber's “contextualist” approach to dealing with ideas in history. His approach may seem reminiscent of Quentin Skinner’ s, but where Skinner deploys the discursive conventions prevailing in a past time to illuminate theoretical ideas, Sperber reduces theoretical ideas to context. We name Sperber's approach “theoretical nominalism,” a term that we use to denote the view that theoretical ideas are nothing but interventions into particular situations. We end by suggesting that greater attentiveness to philosophy and theory would have enriched Sperber's efforts in this book.     

Return of the Whig: Reviewing Historiographies of the Meaning of “Secular” in the Australian Colonial Public Instruction Acts

The term “secular” in the Colonial Australian public instruction acts was always controversial. Recent policy debates seek to draw a connection between its original intent and removing religion from schools, notably Marion Maddox's Taking God to School (2014), and Catherine Byrne's “Free, Compulsory and (Not) Secular” (2013). The issue resurfaced recently in a NSW Teachers' Federation Research Paper (Waight, 2022), and in Gross and Rutland's Special Religious Education in Australia and Its Value to Contemporary Society (2021). I propose that while this is a valid public policy issue, any originalist argument actually relies upon a singular historiographical argument, namely a “Whig” historiography. However, across historians the meaning of “secular” has actually been evaluated through four different historiographies: a “Whig” progress narrative; economic materialism; critical theory; and a religious/nationalist approach. Maddox, Byrne and Waight's approaches can be characterised within a “Whig” approach to Australian education history, originally found in “The Melbourne School” of Austin and Gregory, and the textbooks of Barcan. Its revival presents a good opportunity to survey the topic of education historiography, assess the “Whig” argument, and to propose that religious/nationalist historiography provides a more accurate interpretation of the original intent of the term “secular.”     

Mekeo Chiefs and Sorcerers: Metaphor,Ideology and Practice

ABSTRACT This paper evaluates two English expressions used by Michelle Stephen to translate the Mekeo terms lopia and ungaunga, traditionally rendered as “chief” (or “peace chief”) and “sorcerer” (Seligman 1910; Hau'ofa 1971, 1981; Mosko 1985). Stephen suggests that more “literal” translations are “man of kindness” and “man of sorrow”. I argue that the expressions proposed are only literal if we accept postulated etymologies based on Stephen's reading of the Desnoës Mekeo‐French Dictionary (1941) and a grammatical analysis Stephen puts forward as unproblematic. I use authentic texts from Desnoës and my own grammar of Mekeo to challenge Stephen's suggested translations, and suggest that the use of conventional labels for key cultural terms is preferable to searching for non‐existent “literal” meanings. More generally, I discuss the use of etymologies that are unverifiable, and often from a linguistic viewpoint unlikely, in ethnographies of the Mekeo and to some extent elsewhere. I outline linguistic processes whereby metaphors and other associative tropes rapidly become conventionalized, and lexical items become grammaticalized. I evaluate the role of metaphor and metonymy in the formation of concepts and belief systems, and sketch an interpretative framework capable of accounting for the different effects and uses of polysemy and homonymy.     

Have Taught a Foreign Language in Elementary Grades

The cultural democratization of post-Franco Spain meant the removal of the division between high and low culture. Such democratization of Spanish culture meant a new concept of culture in which, as stated by the postmodern motto, “everything goes,” and that in television translated as the proliferation of reality shows and trash TV and in literature as non-intellectual publications aimed at entertaining readers. Belén Esteban's work Ambiciones y reflexiones (2013) is a good example. I make use of this work to prove that what has traditionally been considered as “low culture” is not necessarily a culture inferior to “high culture” in Spain today. Thus I underline the necessity of replacing the term “low culture” or counterculture for “postculture.” The methodology I utilize is made up mostly of the critical theories of Helen Graham and Jo Labanyi regarding the dichotomy between high and low culture, Cristina Moreiras-Menor's postulate about the need for accepting show culture and consumer culture in Spain due to the split with the dictatorial past this culture signifies, and Mario Vargas Llosa’s rejection of present-day mass culture, a rejection that the aforementioned theorists challenge. Additionally, I support my study with José Álvarez-Junco's premises regarding the difficulty of defining national identity, a crucial topic in Ambiciones y reflexiones and which is related to the high/low culture dichotomy. Luis Moreno-Caballud’s criticism about democracy and its meaning in our neoliberal cultural market complements the critical methodology of this analysis.     

„[…︁] mein Recht muss mir werden!“ Hermann Bahrs Tragikomödie Der Querulant (1914)

“[…︁] mein Recht muss mir werden!” Hermann Bahr’s Tragicomedy ­ Der Querulant ­ (1914). At the end of the eighteenth century, people who became notorious for their excessive engagement in legal proceedings started being labeled as “querulents” or “paranoid litigants”. The term “querulents” first appeared in the General Order of the Court for the Prussian States (Allgemeine Gerichtsordnung für die Preußischen Staaten) from July 6, 1793. From there on, the spectrum of juridical measures undertaken against the so-labeled litigators included classifying these persons as ineligible for legal action and psychiatric hospitalization. The paper discusses to what extent Hermann Bahr rearranges psychiatric and legal knowledge about this special type of the complainer in his tragicomedy Der Querulant, premiered in 1914. This concerns, first, the theatricality of the body and speech, secondly, the use of cultural techniques of writing and, thirdly, conflicting notions of justice. Therefore, the paper analyzes the aesthetic function of querulous behavior in the dramatic structure of the play from the point of view of both media theory and literary theory.     

Hamashita Takeshi's research on regional Chinese history

ABSTRACT

Challenges to the historical rise of “Western-centrism” in non-Western countries are surfacing: the Japanese scholar Hamashita Takeshi, who supports a “regional concept of China,” is one of the strongest voices in this movement. Hamashita suggests that the theories of the “Asian economic circle” and the “tributary system” can be combined to form a theory of a “regional Asia,” thus reconstructing the perspective of research on Chinese and Asian history. The regional Asia model is a composite of the network model, maritime model, and the regional model. Based on the regional concept of China, Chinese history can be studied from various perspectives, such as China as a network, maritime China, and regional China; one can thus develop a long-term view on Chinese, Asian and global history from a spatial perspective, a peripheral perspective, and an Asian perspective.     

The Robot Condition: Karel Čapek's R.U.R. and Hannah Arendt on Labor,Technology, and Innovation

This article reads Karel ?apek's R.U.R. through the lens of Hannah Arendt's critique of technology in The Human Condition. Arendt and ?apek share a suspicion that modernity's attempts to overcome labor through the use of technology undermines the human condition of natality. Indeed, the revolt of ?apek's Robots dramatizes Arendt's warnings of the dangers of a “society of laborers without labor” and “world alienation.” Both thinkers suggest that the dilemmas posed by modern technology cannot be resolved through “practical” means but require loving attentiveness to the fragile conditions in which genuine natality can emerge.     

Storytelling as Method in Spatial Planning

Abstract

Drawing on the case of the Wageningse Eng in the Netherlands, this paper considers the role of “storytelling” within spatial planning practices. It moves away, though, from seeing it as merely a model of spatial planning, where “storytelling” is sometimes used to justify planners' ideals for the landscape, or a model for spatial planning, which pushes for a normative use of “storytelling” as a means of encapsulating local knowledge and the views of those who live in, and use, the landscape. Rather, the paper engages “storytelling” as a method for revealing how formal planning practices may be destabilized by more vernacular narratives seeking to subvert dominant discourses and processes. In doing so, it seeks to not only show the contested nature of participatory planning within the Netherlands, but also the ways in which narratives—as revealed via such a method—construct specific positionalities with real implications for notions of inclusivity within planning practices.