Memory,history and the classical tradition

‘Memory’ is often confused and mistaken for myth; this is in turn connected with the widespread use of mistaking collective mythology and common myth for the idea of a ‘collective memory’. This essay discusses memory and history terminology in the context of the generic concept ‘classical tradition’. The case study explored here – the nineteenth-century Walhalla ‘temple’ near Regensburg in Southern Germany – is an attempt to discuss the classical tradition, focusing on archaeology and architecture rather than philology), within the parameters of the memory and history debate in contemporary historiography. The essay aims to develop the position of the iconic and symbolic importance of antiquity and the classical tradition in the memory and history debate as well as in historical writing. The concluding remarks emphasise the necessity of historicising tradition and its genealogies, conceptualised here as a tradition of legacies.     

西部形象开发战略研究

区域不再仅仅是经济活动发生的场所,经济全球化要求每个地方必须将自己转变为商品和服务的出售者、产品和地方价值的营销者。从某种意义上来说,区域本身已经成为一种其特征、形象和价值都需要设计和营销的产品。区域营销在经济发展中的地位日益提高。西部大开发需要广泛吸引区内外、国内外的人力、物力、财力参与开发行动。如何营销西部、传播良好的西部形象、促进投资与人力资本向西部流动,无疑是西部大开发必须仔细研究的一项重要课题,它也必然构成西部大开发战略的一个重要组成部分。依照地方营销的基本理论,本文通过对中国西部地区当前形象进行简要分析,将西部新形象定位为:"交通快捷,信息畅达,生态友好,物物竞民丰。"并以此为基础提出西部形象开发与传播的四大战略。     

西方国家旅游地理学进展

国内旅游地理学研究比西方国家晚了整整60年,全面了解国外旅游地理学的发展,对于国内相关研究具有很大的借鉴意义。本文在全面回顾西方国家旅游地理学发展历程的基础上,阐述了其研究方法和主要研究内容。最后对西方国家旅游地理学研究进行了总结:西方国家旅游地理学已经初步确立了自己的学科地位,开始朝着成熟阶段发展;西方国家旅游地理学研究是随着现代旅游现象的出现而出现,随着现代旅游的发展而发展;西方国家旅游地理学者脱离地理系的事实,严重影响了旅游地理学在地理学学科内的发展,这种趋势一定要引起国内学界人士的警惕。     

中国西部开发研究评述

本文在改革开放以来我国东西部经济发展差距日益扩大的地区经济发展格局下,在充分吸收前人研究成果和参阅大量文献的基础上,对改革开放二十年以来我国学术界对西部开发的研究著作、西部开发中关于东西部经济发展差距拉大的原因、西部经济开发战略、西部产业结构调整、西部开发的经济布局、西部开发中对外开放和区际贸易等问题一一做了评述,指出了西部开发研究工作中取得的成绩和今后研究中可资注意的有关问题。     

旅游社区外来经营者地方依恋的特征分析——以阳朔西街为例

外来经营者对旅游社区的依恋是一种特殊的人地关系现象,尚未引起学界的关注。文章基于地方依恋理论,探索性地提出"经济依赖"和"情感认同"两个维度,据此归纳了"生活方式主导型"、"商业联结主导型"、"利益驱动型"和"厌倦地方型"四种分类谱系,并通过对阳朔西街外来经营者的深入调研,运用质性方法剖析了其地方依恋产生的原因、发展变化及影响诸方面的特征表现。研究发现:外来经营者对阳朔产生了不同程度的情感性依恋,并非简单的功利关系;地方依恋的变化与西街商业环境的发展密切相关,经济性依赖与情感性认同既可以相互促进,也可能互相抑制;较高的地方依恋对外来经营者的商业行为有一定的规范作用。提高经营者对旅游地的依恋程度,有利于地方资源的可持续规划管理。     

基于多源夜间灯光数据的城市活力与城市扩张耦合关系研究——以海峡西岸城市群为例

海峡西岸城市群是中国经济快速发展的热点地区,研究其城市活力与城市扩张的耦合关系对促进城市建设意义重大。本研究以 DMSP-OLS 和 NPPVIIRS夜间灯光数据为数据源提取1992—2017年该城市群城市建成区,利用城市扩张率指数等对城市扩张的动态及其演变特征进行分析;应用熵值法、耦合协调度模型等评估城市活力,在此基础上,探究了对应城市活力和城市扩张耦合关系。结果表明：在研究期间,海峡西岸城市群城市建成区面积增加了23228.79km²;城市活力呈逐步逐年增加趋势;城市活力与城市扩张的耦合协调性逐步增强;经济发展和城市规划、地理区位优势等因素也对研究区城市活力与城市扩张及其耦合协调度的变化有影响。本研究可为城市群时空演变及其城市活力评价分析提供方法借鉴与数据支持。     

旅游者符号实践初探——以杭州西湖“西子”诗词为例

旅游者符号实践概念的提出旨在进一步凸显旅游者在旅游吸引物符号建构中的主体性。本文以杭州西湖的"西子"诗词为例,初步探讨了旅游者符号实践概念的基本内涵、理论支撑与研究价值。旅游者符号实践并不是对已有符号记忆的被动接受,而是借助旅游者的亲身体验,不断将其运用到旅游实践中去加以检验、深化和再创造的动态演进过程。符号学理论、实践理论和(身体)现象学理论构成了旅游者符号实践研究的三大理论支撑。符号实践是旅游者符号体验过程中主观与客观、过去与现在、已知与可能、我者与他者、代表物与对象等诸多二元关系的中间环节和关键枢纽,既关系到旅游者的符号体验质量,也与旅游目的地可持续发展息息相关,因而具有一定的研究价值。     

Music,antiquity and self-fashioning in the Accademia dei Lincei

The members of the Accademia dei Lincei are known chiefly for their achievements in early modern science, most notably supporting and funding Galileo’s projects. Their investigations of the natural world using both microscope and telescope were ground breaking, but potentially heretical. This article investigates aspects of their interest in the music of antiquity and its place in early modern Rome and Naples, presenting Fabio Colonna’s book La Sambuca lincea as a case study. The timing of the Lincean musical activities is juxtaposed with other significant events such as the injunctions against Galileo, throwing into relief some curious coincidences. The antique on the one hand evoked classical authority and was afforded due reverence, but could on the other, also provide the means of fashioning an outward identity different from internal intent. It will be suggested that elements of this antiquarian heritage are reflected in the patronage and cultural politics of the Accademia dei Lincei, whose participation in musica erudita, as evidenced in the work of Colonna, may have been part of a tacit display of corporate self-fashioning.     

TEXTS AND TRADITIONS IN CHINESE AND COMPARATIVE PHILOSOPHY

This article considers Quentin Skinner's critique and methodology in his seminal essay “Meaning and Understanding in the History of Ideas” vis-à-vis the current methodological debates in Chinese and comparative philosophy. It surveys the different ways in which philosophers who work with ancient Chinese texts in those related fields deal with the tension between textual contexts and autonomy and how some of the errors criticized by Skinner under the mythology of coherence, mythology of doctrines, mythology of parochialism, and mythology of prolepsis might apply to those fields. It argues that Skinner's insistence that understanding a text requires recovering its author's intended meaning by studying its linguistic context has limited application to Chinese and comparative philosophy because those fields’ most important texts are not best understood as means of communication by specific historical authors with intended messages to convey to readers. These texts are instead the means by which Chinese traditions perpetuate their respective beliefs and practices. Instead of being circumscribed by authorial intent, the meanings of traditional texts are dynamic and co-created in the process of producing, reproducing, and consuming texts as well as in the evolution of practices that also constitute each tradition. The meanings received by the audience are never exactly what authors or transmitters intended but have been transformed by each audience's own concerns and interests, even if the audience attempts to grasp what the former intended. Using the Five Classics and the Analects as examples, this article illustrates how such texts’ purposes to teach and perpetuate the practices that constitute a way of life determine their meanings. Understanding is not merely cognitive but practical as well. The meanings of such texts are not static but dynamic as traditions evolve. The debates about methods of reading and interpreting ancient Chinese texts are also debates about the nature of Chinese traditions and struggles over their futures.     

山东省东西部经济协调发展研究

本文在深入分析山东省东西部经济发展不协调的主要表现及原因的基础上,提出了山东省东西部经济非均衡协调发展的战略构想和主要对策。     

人文主义地理学与地理学人本传统的复兴

实证主义地理学是通过"认识论翻转"确定均质化空间而保证其有效性的,这在根本上规定了实证主义方法论中人文世界的隐没。人类科学理性的缔造经过"认识论翻转",确保了其割裂人文世界的普世价值观,并随着实证主义在近现代的成功和学科建制化而得到制度保障。这一历程在显示实证主义对地理学神圣指导作用的同时,暗含了其对地理学分工的不适。在"认识论翻转"层面上,人文主义地理学对地理学研究传统进行了"否思":①重新评估了地理学的本体论问题,使人文世界定位于地理学研究领域之内;②发展了针对人文世界的整体主义方法论,但并非对实证主义的反判;③人文主义地理学的立足点伦理和价值是内在的而非实证主义外在的;④人文主义地理学讨论的知识论要求"本体论-认识论与方法论-价值论"的联通以获得具有人性的世界图景。     

加入WTO给我国西部旅游业带来的机遇和挑战

我国于2001年12月11日正式加入世界贸易组织。这标志着我国将全面对外开放、在更大范围和更深程度上参与经济全球化的进程,同时也标志着我国的现代化建设进入了一个新的阶段。但是不少人至今仍对我国"入世"这一问题认识不清。有的人满足现状、夜郎自大、盲目乐观;有的感到"狼"真的就要来了,惊慌失措。因此,从战略的高度重新审视西部旅游业的现状,认真分析加入WTO后我国西部旅游业面临的机遇和挑战,不仅关系到西部旅游业今后的发展,而且对我国实现由旅游大国向旅游强国转变的战略有很大的现实意义和深远的历史意义。     

WRITING THE HISTORY OF SPINOZISM

In this essay I reflect on Knox Peden's Spinoza contra Phenomenology, a history of French rationalist Spinozism in the mid‐twentieth century. The book marks an important intervention in modern French and European intellectual history, depicting the importance of Baruch Spinoza's thought in the negotiation of and resistance to the phenomenology that captivated much of twentieth‐century French intellectual life. With philosophical and historical sophistication, Peden tells the story of several relatively overlooked thinkers while also providing substantially new contexts and interpretations of the well‐known Louis Althusser and Gilles Deleuze. While accounting for Peden's major accomplishment, my aim is also to situate his work among a number of recent works in the history of Spinozism in order to reflect on the specific methodological questions that pertain to the widely varying appropriations of Spinoza's thought since the seventeenth century. In particular, I reflect on Peden's claim that Spinoza's thought cannot provide an actionable politics, a claim that runs counter to nearly two centuries of leftist forms of Spinozism. I offer a short account of some of the ways that theorists have mobilized Spinoza's thought for political purposes, redefining “action” itself in Spinozist terms. I then conclude by reflecting on the dimensions of Spinoza's thought (and recent interpretations of it) that make it possible for such significantly different claims about its political potential to be credible.     

我国中西部老工业基地产业衰退地域评价方法和特征研究

论文提出了评价产业衰退地域的指标体系,构建了基于综合评分和自组织神经网络的评价和分类模型,把我国中西部老工业基地划分为产业衰退特征明显的、具有较强的产业衰退特征、呈现出一定的产业衰退特征和产业衰退特征不明显的4大类城市,并分析了各种类型城市的特征和存在的问题。     

HOW NINETEENTH‐CENTURY GERMAN CLASSICISTS WROTE THE JEWS OUT OF ANCIENT HISTORY

This essay considers why Jewish antiquity largely fell outside the purview of ancient historians in the Germanies for over half a century, between 1820 and 1880, and examines the nature of those portraits that did, in fact, arise. To do so, it interrogates discussions of Jewish antiquity in this half‐century against the background of those political and national values that were consolidating across the German states. Ultimately, the article claims that ancient Jewish history did not provide a compelling model for the dominant (Protestant) German scholars of the age, which then prompted the decline of antique Judaism as a field of interest. This investigation into the political and national dimensions of ancient history both supplements previous lines of inquiry and complicates accounts that assign too much explanatory power to a regnant anti‐Judaism or anti‐Semitism in the period and place. First, the analysis considers why so little attention was granted to Jewish history by ancient historians in the first place, as opposed to its relative prominence before ca. 1820. Second, the essay examines representations of ancient Judaism as fashioned by those historians who did consider the subject in this period. Surveying works composed not only for the upper echelons of scholarship but also for adolescents, women, and the laity, it scrutinizes a series of arguments advanced and assumptions embedded in universal histories, histories of the ancient world, textbooks of history, and histories dedicated to either Greece or Rome. Finally, the article asserts the Jewish past did not conform to the values of cultural ascendancy, political autonomy, national identity, and religious liberty increasingly hallowed across the Germanies of the nineteenth century, on the one hand, and inscribed into the very enterprise of historiography, on the other. The perceived national and political failures of ancient Jews—alongside the ethnic or religious ones discerned by others—thus made antique Judaism an unattractive object of study in this period.     

我国西部地区大中城市投资环境评价与分析

区域开发的国际和国内经验表明,大中城市是西部大开发的重点地区和投资的优先区位,改善大中城市投资环境则是实施西部大开发战略的重要途径。本文运用因子分析方法,基于spss 10.0对统计数据进行处理,对我国西部32个大中城市的投资环境进行综合评价,根据综合因子得分和排序结果进行类型划分与分类评析,旨在为西部各大中城市改善投资环境和国内外投资者的投资决策提供科学依据。     

加入WTO对西部地区经济增长格局的影响

本文论述了加入WTO对中国西部地区经济增长格局的影响。经过论证分析,认为加入世贸组织将激励西部地区经济"增长极"的成长,指出优势资源型产业和当地需求型产业将成为西部地区的经济"增长点",提出在西部地区合理布局经济"增长点",构筑"井"字型空间布局形态的设想,最后提出了有关政策措施建议。     

THE TRUE FACE OF MOUNT LU: ON THE SIGNIFICANCE OF PERSPECTIVES AND PARADIGMS1

From a hermeneutic point of view, understanding is always conditioned by one's own horizon and perspective. as the great poet Su Shi remarks, we do not know the “true face of Mount Lu” because what we see constantly changes as we move high or low, far off or up close. But the point of the “hermeneutic circle” is not to legitimize the circularity or subjectivity of one's understanding, but to make us conscious of the challenge. How do we understand China, its history and culture? What should be the appropriate paradigm or perspective for China studies? More than twenty years ago, Paul Cohen argued for a “China‐centered” approach to understanding Chinese history, but to assume an insider's perspective does not guarantee adequate understanding any more than does an outsider's position guarantee emancipation from an insider's myopia or blindness. By discussing several exemplary cases in China studies, this essay argues that neither insiders nor outsiders have monopolistic or privileged access to knowledge, and that integration of different perspectives and their dynamic interaction beyond the isolation of native Chinese scholarship and Western Sinology may lead us to a better understanding of China and its history.     

HETEROTEMPORALITY,THE ISLAMIC TRADITION,AND THE POLITICAL: LAROUI'S CONCEPT OF THE ANTINOMY OF HISTORY1

If tradition has often figured as modernity's other, the Islamic tradition has long played the role of the modern constitutive other par excellence. Modern secularizing practices of timing and spacing feed this grounding of the political beyond the conceptual grip of tradition. The works by the Moroccan historian and philosopher Abdallah Laroui (b. 1933) put forward a concept of heterotemporality that distances itself from secularizing practices of timing and spacing, and, importantly, also from theological ones. His critique enables us to understand each of these practices as viewing heterotemporality through one master temporality, a view that represents temporality as, in Laroui's words, “absolute” time. First, this privileged temporality is the homogeneous time of secular progress, and second, it is the homogeneous time of theological truth. Laroui unsettles both practices of timing and spacing by discussing heterotemporality as governed by what he calls the antinomy of the concept of history. For Laroui, this antinomy refers to a specific temporal dynamic that results from the tension between the fundamental discontinuity and incoherence of history, on the one hand, and the production of continuity and coherence through human observers, on the other. Laroui thus reveals that the claims about continuity and coherence that sustain groundings of the political within homogeneous time—either secular or theological—must always be understood in relation to their position within the temporal dynamic of the antinomy of the concept of history. In revealing the temporal dynamic of this antinomy within the Islamic tradition, Laroui reworks the architecture of difference that keeps the secular modern and the Islamic theological conceptually separated from each other.