THE MOST SUCCE SSFUL MOUNTAINEERS

Tsering Dorje:I Dream of Climbing Mt. Qomolangma Carrying the Olympic Torch Tsering Dorje,the oldest of the Tibetan professional mountaineers,has successfully reached a total of fourteen of the world's highest mountain summits.His companions jokingly refer to him as"Aku"(meaning"uncle"in Tibetan).However, acting as an uncle,he has to shoulder the responsibilities of team leader to take care of the others.     

THE MOST CHARMING PICTURES

My understanding of art production is that the process is of more importance than the results,and many happiness and joys actually come from the process.     

惊艳甲居藏寨 最美乡村摄影行

<正>蓝天高远宽广,草甸牛羊肥壮,雪山连绵起伏,原始森林被薄雾轻笼,漫山遍野的桃花绽放,美丽的甲居藏寨,白色的房子上,五色经幡飞扬,从不知道还有这样一片净土。甲居藏寨地处横断山脉的四川省甘孜藏族自治州,建筑与自然环境完美结合,具有极高的观赏价值和艺术价值,秀丽的风光和悠久的历史文化使这里享有"中国最美丽的乡村"的美名。     

THE MOST CHARMING PICTURES

My understanding of art production is that the process is of more importance than the results,and many happiness and joys actually come from the process.     

重庆 道是最美回味时

<正>重庆因三峡而知名,也因三峡工程成为中国第四直辖市、世界第一大直辖市。跟中国所有的城市一样,城大十八变,重庆变了。越变越现代、越繁华。我觉得,重庆更像一位神奇的短跑爱好者,几年间,由体检不合格,一跃成为亿万人瞩目的体育名星,与龙头上海遥相顾盼,璀璨华宇。重庆之变,绝非"邻家有女初长成",而是"绿叶成荫子满枝"。     

天下第一奇松 九龙松

<正>中国是龙的故乡,2012年又恰逢龙年,一时间,龙年看龙景成为热点。在中国,以龙命名的名胜多不胜数,但在离北京非常近的河北省丰宁满族自治县,有一棵非常奇特的千年古松树——九龙松,绝对值得一看。     

秋色正浓,去拍中国最美的秋景

<正>秋天是成熟的季节,也是旅游的季节。一阵秋雨过后,秋风送来缕缕凉意,树叶便一茬一茬地改变着自己的颜色。处处秋高气爽,处处秋景宜人,大家纷纷外     

定州古城,采风漫步踏方舟

<正>定州市是河北省保定市最南部的—个县级市,历史文化名城。该市西南距北京196公里,东北距石家庄68公里,西北距保定市区56公里。京深高速公路、京广铁路穿境而过。唐河、孟良河、沙河自西向东过境。定州拥有5000年的历史积淀,自古为华北重镇。商代在这里建立方国,春秋时期齐相管仲在此筑城。公元400年始称定州,后历代设州置府。如今,城内开元寺塔巍然矗     

世界屋脊上的“最美”医生

Most Tibetan people regard Losar,the Tibetan New Year,as a time for families to come together,but Tsering Pedron instead spends her time treating patients at the Ngari People's Hospital in Ngari Prefecture."I recognize the importance of seeing one's family during the New Year and other key festivals,but if I purely give my time to my family,who else would be there for my patients should they need me?"said Tsering Pedron,who is the Ob-Gyn director of the hospital.She has only gone home to see her family and celebrate the holiday once since 1993.     

从“低碳”到“补碳”体验最风靡的环保旅游

不得不说,最近两件大事让我们对"环保"的态度立刻严肃起来:《2012》中的玛雅预言"彗星撞地球"般冲撞着地球村民的神经,哥本哈根环境大会上竟然也频频使用"拯救"这个动词。是的,这次我们真的应该认真起来了。在我们追求舒适生活的同时,也正在增加碳排放量。我们发现地球越来越暖和,天气越来越怪异,很多动物濒临灭绝,一些岛国接近海平面……有一天地球会变得不适合人类生存了。这并非危言耸听。旅行是一个享乐的过程,为了减碳而停止旅行活动是不现实的。从今天起,作为一个热爱自然的旅行者,你可以用心想想,我们在旅行中,可以怎样尽可能减少碳排放,并进行碳补偿,从而减少给地球、给大自然带来的伤害。     

中国最悠闲2城市重生攻略

生活中不一定会遭遇什么,未来和变化不知道哪个先到,当变化来临,总能有足够的能量坦然应对,无论忐忑,激情,无奈,突破,理想,再复杂的状况都变得简单。这种力量来源于内心,而内心的修炼,也需要从外界找到正能量。这时候需要做的,是找一个对的城市,融入。天津,成都,一北一南,格调迥异,却都以悠闲为主调。进入它们,放松,沉浸,将身体的电量慢慢充足。     

LHARI,THE MOST PROSPEROUS AND SPLENDID CORRIDOR OF NORTHERN TIBET

正Lhari is a charming place situated between Nyingchi(referred to as the"prosperous southern area of the Tibet Autonomous Region")and the grasslands in Nagqu.This is a location featured with snow-covered mountains,a primitive forest,beautiful lakes,attractive prairies,fertile fields,steep cliffs,and deep valleys,which all do their part in making the magnificence and sublime features of the area all the more prominent.     

A MOST MODERN SUBJECT: THE DISCIPLINE OF HISTORY AND THE FASHIONING OF NATIONALIST AND OTHER MODERN SUBJECTIVITIES

This book takes an ethnographic approach to its topic by endeavoring to observe how social and disciplinary subjects shaped by modernity go on to constitute modern worlds. Specifically, it attempts to “explore modernity as a contradictory and checkered historical-cultural entity and category as well as a contingent and contended process and condition” (1). Most of the subjects considered are intellectuals and academic disciplines (specifically history and anthropology), although the argument occasionally focuses on artists as well. The book particularly recognizes and analyzes the ambiguities, ambivalences, and contradictions generated within modernity not as mistakes or gaps like so many potholes to be fixed over time, but as constitutive of the modern landscape itself. This accepting acknowledgment, in turn, stands central to the book's endeavor to resist the teleological paradigms inherent in many modern metaphors regarding roads that must be traveled to move from what is backward to what is forward, from a superseded past to a promising future. Central to the volume—and its most original contribution—are various deliberations on the productions of time and space by various subjects. To be clear, by “time” the book means history and temporality whereas “space” suggests tradition and culture. It resists the naturalization of modern constructs such as secularized time and cultural traditions, and forces them under an analytic lens. Critical to these investigations is Saurabh Dube's appropriately insistent claim that these temporal and spatial regimes can exist in tandem and coevally, even when they are seemingly in contradiction. Among other outcomes, the volume prompts further reflection on the manner in which historiography plays a role in the formation of nationalist and modern subjectivities among nonhistorians. This essay seeks to think through the history of history as a discipline emerging during the coalescence of a hegemonic European episteme and the emergence of a popularly embraced scientism. Despite its roots in Europe long preceding modernity and its parallels in South Asia preceding British rule, history underwent a transformation when inflected through European modernity, especially the influence of empirical science paradigms. Although its emergence as a discipline promoted and employed by both the empire and the nation-state created professional historians, an expanding public sphere has meant that research into its role in fashioning modern subjectivities (including nationalist ones) must consider its reshaping and redeployment by those resisting European-originated modernity and promoting alternative modernities.     

REMEMBERING MY MOST REVEREDTUTOR DUNGKAL LOSANG. TRINLEY

On looking back on my life, I find I have met many people to whom I am indebted. Just like sunshine, their friendship and support has given me happiness and made me firm to my ideal with great passion and active impetus. Among them, most reverend and admired is my tutor, Mr. Dungkal Losang Trinley.     

最适合女人去的5大春季旅游地

暖春4月,人间天堂。聪慧的女子懂得适可而止,再忙,也要在这美好的时节享受自由的幸福。放下一切,不管国内国外,找个最喜欢的地方去旅行,没有计划,没有进度表,只有和阳光、绿意、湛蓝海水一样丰沛的时间。结伴,或就一个人,像阳光一样徜徉。     

EQUILATERAL TRIANGLE VS. HEXAGON: A MOST SIMPLE DEMONSTRATION

ABSTRACT. This note presents a most simple proof of the superiority of hexagons over equilateral triangles of the same size in terms of minimization of the average distance between consumers and facilities. It also stresses that, under the same assumptions, facilities are closer to each other in a triangular grid than in an hexagonal grid and that this fact should not be neglected.     

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》     

THE BOXER ON THE ROOF OF THE WORLD

正Though the Tibet boxing team might be rarely heard of,Sonam Norbu,a national master sportsman from the first Tibet boxing team with a weight of 52 kilograms,has won a gold medal for the 2011 National Youth Fight,a bronze medal for the 2012 National Championship,and another bronze medal for the 2013 National Championship.The Tibet boxing team is still young today.Asked why he chose to be a boxer,