联系与竞合：粤港澳大湾区城市群旅游共生空间若干问题研究

首次从旅游领域将共生理论分析框架应用到城市间空间相互作用中,对城市群旅游共生进行理论分析。通过引力模型、欧氏距离模型和共生系统分类法,探讨粤港澳大湾区城市群旅游共生空间的若干问题。研究表明：城市群旅游共生组织模式基本处于由间歇共生向连续共生的正向演化阶段,空间呈现“2+3+4+2”城市群旅游共生层级体系,形成了三大旅游共生城市组团。城市群旅游共生行为模式大都处于由竞争共生向互惠共生的正向演化阶段,港澳广莞和佛惠中分别为主要互补与竞争节点,出现正向、稳定、逆向、往复、随机无序等五种演化路径分异。城市群旅游共生系统表现为初级旅游共生关系单一且稳定,中级旅游共生关系混沌且随机,高级旅游共生关系分异且稳定的规律。     

基于区域合作的徐连旅游带建设

文章首先提出了区域旅游合作是我国旅游业可持续发展的必然之路,认为区域旅游合作是资源导向型旅游开发的基础,是市场导向型旅游开发的内在要求,也是旅游产业化发展的必然趋势。从区域旅游合作的机制、旅游产业化组织、旅游合作的技术支撑、旅游合作的空间体系四个方面构建了区域旅游合作的理论框架。接着对徐(州)连(云港)进行旅游合作开发进行了实证研究,分析出徐连两市具有城市共生、旅游资源互补、旅游市场共扼等,有利于旅游联合发展的条件。并在此基础上,提出了建设徐连旅游带的总体思路。最后指出了徐连旅游带建设应重点实施的五大战略:政府主导、系统开发、联合促销、结构演变、信息化推进。     

鄂尔多斯地区旅游资源配置与旅游发展增长极问题

从分析鄂尔多斯旅游资源的特点入手,探讨了其区域旅游资源配置问题,提出了变资源导向为市场导向、与旅游产品紧密相边、自然资源与人文资源互补和时空互补的四项资源配置原则,分析了该区域旅游资源配置的优势,按增长极理论选择成吉思汗陵为本区旅游发展的一个文化景观核和一个增长极。并分析了鄂尔多斯大漠风光及生态建设、建立人地和谐关系的优势与影响,认为恩格贝应是今后该地区旅游发展的另一增长极。最后讨论了旅游发展增长极的培育问题     

三峡库区军事文化旅游资源开发研究

三峡库区的军事文化旅游资源独特而丰富,如民族军事文化(巴人军旅舞、巴蔓子、秦良玉等)、红色文化、抗战文化。它们都具有非常大的发展潜力和研究价值,对其进行开发,将促进三峡旅游产业的发展,从而带来巨大的社会与经济效益。     

三峡库区军事文化旅游资源开发研究

三峡库区的军事文化旅游资源独特而丰富，如民族军事文化（巴人军旅舞、巴蔓子、秦良玉等）、红色文化、抗战文化。它们都具有非常大的发展潜力和研究价值，对其进行开发，将促进三峡旅游产业的发展，从而带来巨大的社会与经济效益。     

新形势下西安文化旅游产品开发问题探析

陕西在文化与旅游方面具有双重优势,文化产业和旅游产业的协同发展具有显著的优势,文化旅游产业则是二者耦合的直接产物。本文以西安地区的文化旅游业为代表,以文化旅游产业发展中的产品开发问题为具体内容,在丝绸之路经济带的视角下,具体分析文化旅游产业发展中,文化旅游产品开发的关键策略。一、西安地区文化旅游产业发展状况文化构成旅游的内涵和灵魂,是旅游产业发展的根基和资源基础,旅游则是文化的重要载体和表现形式。文化与旅游具有天然的相融性和賴合性,它们共荣共生,交相辉映。旅游可以增加     

长江三峡库区国内旅游客源市场营销策略研究

1998年以来三峡旅游市场尤其是国内旅游市场的下滑严重影响长江三峡库区旅游的发展.本文分析库区国内旅游市场的营销策略,探讨其复兴与开拓之路.     

旅游社区治理多主体共生模式研究——基于青海省两个典型社区实例

旅游社区治理与多元主体之间的相互关系密切相关,多元主体和谐共生是旅游社区治理的关键所在。本文基于共生理论,选择青海省两个典型社区为案例地,将当地政府、社区居民、游客和旅游相关企业作为研究对象,从定量评估的角度分析了不同主体之间的共生关系和模式,通过构建不同主体之间的理论模式,力求把旅游社区治理主体间的关系研究从"消极或积极"的态度研究转向各主体"共赢关系"的格局研究视角。研究结果显示：不同旅游社区治理主体之间：①均存在正向共生关系;②相互影响程度是有差异的;③共生关联的紧密程度有别;④不同旅游社区的政府、居民、企业和游客等共生主体相互之间均属于正向共生模式。其中,湟中县塔尔寺景区为核心的旅游社区是CRGT非对称互惠共生模式;互助土族故土园景区为核心的旅游社区是RGCT对称互惠共生模式。     

全域旅游背景下溧阳市乡村旅游发展路径研究

2019年,全国两会政府报告中提出要加快全域旅游发展,同时也提出了将乡村振兴与全域旅游融合推进的建议。全域乡村旅游是以全域旅游的理念指导乡村旅游发展,更具系统性和整体性,在一定程度上促进乡村社会经济发展。本文以溧阳市全域乡村旅游作为案例,分析溧阳市乡村旅游的发展状况和存在问题,分析了溧阳市乡村旅游发展的实践路径,为溧阳市乡村旅游建设提供经验借鉴。     

世界遗产保护和旅游开发协同发展研究

随着现代旅游产业的发展,文化遗产类的旅游项目深受大众喜爱,旅游产业规模也逐渐扩大,在旅游市场竞争中相较于一般的文化旅游项目优势明显,国内关于世界遗产的保护工作在近几年也得到重视,相关部门积极出台保护措施,协调世界遗产保护与旅游开发之间的关系,使二者达到和谐共生,并提出构建协调文化遗产保护和旅游开发的经营管理体制,进一步...     

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.     

人地关系观、规划观的历史轨迹初探——兼论城市规划观的未来趋向

本文探讨了人地关系观及规划观的历史演变,结合后现代主义思潮,对城市规划今后发展方向提出一系列建议。     

“中华民国中央银行钞票”揭秘

“中华民国中央银行钞票”存世极少,十分珍贵。其面值见有壹元、五元两种(插二下),其中壹元票长144,宽89mm;五元票长160,宽92mm。钞票正面,上端均为篆书“中华民国中央银行钞票”、下侧均有篆书“中央银行发行”字样,中间则分别为隶书“壹元”或“五元”之面值,四角分别有“壹”和“1”或“五”和“5”的面值数,底纹均为由无数“中央银行”小字纵向排列而成的放光芒图案;钞票背面,中间分别为“壹元”或“五元”面值,面值两侧分别有“1”或“5”字面值数。吴筹中先生曾在1990年第三期《中国钱币》上刊出过一张五元票的黑白图版,当时他认为是…     

THE LOCATION OF THE TREASURY OF ATREUS

Summary.   The Treasury of Atreus, the largest and most impressive of the nine tholos tombs found at Mycenae, stands by itself at the southern edge of a bowl in the east slope of the Panagia ridge. This paper argues that the tomb was constructed on this particular spot so that it would be seen from the trackways/roads that led to Mycenae from the east, south-east and south-west and from the main pathway to the palace. The view of the acropolis hill and Mt. Profitis Ilias from the space occupied by the earthen mound above the tholos also appears to have influenced the choice of location. It is suggested that the position of the Treasury of Atreus was, like the tomb itself, a political statement, calculated to show that the ruler who built the tomb succeeded in extending the territory of Mycenae across the central Argolid.     

THE STATUE OF THE GOODESS OF MERCY

TheGoddessofMercyinthePotalaPalace,measuring93cmhighand10cmwide,enjoysfameasgreatasthestatueofSakyamuni,thefounderofBuddhismintheJokhangMonaSteryThisisbecausetheTibetansbelievetheGoddessofMercyisthegoddessfromwhomSongtsanGambowasreincamatedtosavetheTibetans.CreatedintheearlydaysoftheTuboKingdom,thestatuehasbeenstandinginthePotalaPalaceformorethan1,360years.Althoughitsufferedfromtheransackingthatfollowedeachwar,itwasretumedtothepalacemiraculouslyintheend.DuringthereignofTuboKingDarmaW…     

THE CENTENNIAL OF THE FOUNDING OF THE ASKANIYA-NOVA NATURE RESERVE

This article traces the history of the creation and early precarious existence of the oldest Soviet nature reserve, Askaniya-Nova in the Ukraine, and represents part of the ongoing Soviet re-assessment of environmental history in that country (for a Western view, see [60]). It describes the protracted conflict between preservationist and utilitarian perspectives on land use in the reserve, the latter gaining ascendancy during the 1930s under Lysenko and Stalin. Of special interest is coverage of post-war “restoration” at the reserve, or more specifically, the continuation of less than ideal conditions up to the present (translated by Elliott B. Urdang, Providence, RI 02906).     

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》     

PROBLEMS OF THE LEVEL OF THE CASPIAN AND THE STABILITY OF ITS SHORELINE

The first of two papers on the problem of forecasting the level of the Caspian Sea evaluates factors widely believed to have been responsible for its lowering during much of the present century (including tectonic movements, climatic cycles, human activity). It concludes that previous forecasts have been inaccurate because of the failure to adequately model the complexity of processes involved, specifically the internal mechanisms of “self-regulation” of water levels. Continuation of the recent slight rise in the Caspian's level is predicted at least into the early 1990s (translated by Andrew R. Bond).