THE RETURN OF THE SOCIAL

This article is concerned with the social exclusion agenda in contemporary French cultural policy, exploring the relevance of aspects of postcolonial theory to an understanding of that agenda. The tensions involved in recent attempts to evolve policies addressing interculturalism, integration and “emergent” cultures (such as hip‐hop) while also staying true to the French republican tradition of universalism are illuminated by France’s problematic relationship with its colonial past. They are also shown to be related to a wider movement of post‐industrial, postmodern experimentation with aesthetic forms, from video and computer art to street arts, free parties and electronic dance music.     

THE RETURN OF THE TIBETAN RED DEER

The Tibetan Red Deer(Cervus canadensis wallichi) is also called the Sikkim red deer and is pronounced "xiawa" in the Tibetan language.It is a special member of the red deer family and a unique species to the Tibet Autonomous Region.The Tibetan red deer was first discovered by scientists about 150 years ago.Because of its status in the Convention on International Trade in Endangered Species of Wild Fauna and Flora as being endangered,the Tibetan red deer was listed before the white-lipped deer,which is under first-level key     

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.     

THE GHOST OF DARWIN'S ANIMALS: PRESENCE AND THE RETURN OF THE REAL

This essay takes its point of departure from the emergence of the concept of presence in the field of history and theory. The essay suggests that the emergence of presence is related to the events of September 11 and signals a weariness of the postmodern condition and a longing for the real. Advocates of presence, the essay argues, have stressed how the material traces of the past move us in the present, and in doing so have played down the problematic relationship between past experience and historical representation, which was a concern of the linguistic turn. The essay argues that this interest in the trace points to a shift away from the meaning‐making of symbolic practices and toward the moment when the master signifier enables (symbolic) meaning to occur. This indicates that there is a desire for the real at play in the move toward presence. Through an analysis of Eelco Runia's concept of presence, the essay argues that this desire for the real is related to a repression of Darwin's evolutionary framework, which has been considered bad taste in the social sciences and humanities since the end of the Second World War.     

THE RETURN OF ETHNOGRAPHIC THEORY: HAU AND WHEN

The author reviews the events surrounding the launch of HAU's expanded edition of The gift, and reflects on their implications for history and theory in anthropology.     

PHILOSOPHY OF HISTORY'S RETURN

Kojin Karatani's Structure of World History seeks to rescue the philosophy of history and restore to it the relationship between philosophical reflection and historical practice. This connection is particularly pertinent in Karatani's case since he had earlier worked out the philosophical scaffolding of this monumental study in his book Transcritique: On Kant and Marx, which embarked on a “return to Capital once more to read the potential that has been overlooked.” By juxtaposing Marx to Kant and vice versa to discover the importance of exchange over production, he found what was to become the informing principle of his later philosophy of history. While Karatani's accounting of the structure of world history presumes to recount the passage of the world's history from nomadic societies to the present as a condition to rethink “social formations” from a perspective that recalls the form of a stagist philosophy of history attributed to Marx and Engels, he has abandoned its informing principle of the modes of production. Instead, he offers the perspective of modes of exchange, which means waiving any consideration concerning who owns the means of production: the putative “economic base” underlying superstructural representations like the state, religion, and culture upheld by a vulgate tradition of Marxian historical writing and discounted by bourgeois historiography as deterministic. The decision to shift to modes of exchange means rooting the primary mode of exchange taking place first in nomadic societies, rather than forms of production and archaic communal ownership of land. Although his revised scheme still accords priority to the economic, the putative division between base and superstructures still persists, even though the latter are still produced by the former, which is now the mode of exchange. Whereas Marx privileged commodity exchange as dominant, Karatani places greater emphasis on the earliest mode of exchange, which consists of the “pure gift,” associated with early nomadic social formations and reciprocity practices by clans, and seems to offer nomadic/clan communalism as a model that resembles Marx's own strategic linking of the surviving Russian commune and contemporary capitalism. The point to this project is to transcend the hegemonic trinity of capital, nation, and state and satisfy a desire to share with other globalists a vision that aims to overcome the defects of capitalism and the nation‐state and the failure of a Marxian expectation that nation‐states will simply wither away with the final surpassing of capitalism. To this end, Karatani's appeal to Kant offers to inject a moral element absent in the merely economic structure of history that will thus provide the promise of “world peace,” which ultimately requires an abolition of the nation‐state as a condition for realizing a “simultaneous bourgeois revolution” that would finally overcome state and capital and establish a world federation.     

中国城乡流动人口“回流”研究进展与述评

人口流动折射人地关系，在地理学"流动性"转向和全球化背景下，人口流动研究尤其是中国流动人口回流的研究意义愈发凸显。本文以知网核心期刊文献为基础，进行计量分析，从主题、理论演变、研究方法等角度对我国流动人口回流研究进行系统梳理，发现当前研究主要关注的主题包括：乡村发展、政策制度、社会问题、倾向选择、群体差异等，涉及回流人口基本特征、回流动力、回流时机、回流影响等关键问题，对回流空间的研究相对不足；已有研究重视人力资本、国家体制对流动人口回流的影响，较为缺少对于家庭、市场、社会维度的深入分析，研究框架有待进一步完善；重视群体尺度研究，个体尺度的深入实证相对薄弱。未来应积极探索建立跨学科视角的流动人口回流研究框架，重视空间格局、回流机制、回流与城乡发展的互动等方面的研究，加强个体尺度的实证。     

AGA,AMIO AND LOTO: PERSPECTIVES ON THE STRUCTURE OF THE SELF IN SAMOA

The article concerns the Shore/Freeman controversy about the terms aga and amio. Shore sees aga as the Samoan category for ‘culture’ and amio as the category for ‘nature’ in the Hobbesian sense. Freeman says that Shore has his terms backwards. I argue that Freeman is correct in his assertion that aga cannot be equated with ‘culture‘. However, Freeman wrongly defines aga as innate essence. In fact aga is the term for identity, which in Samoa is external and social. Amio is best understood as a derivative of that part of the self which Samoans call the loto and which we call subjectivity.     

THE IMPACT OF RELATIVE DEPRIVATION ON RETURN INTENTIONS AMONG POTENTIAL MIGRANTS AND COMMUTERS

We empirically analyze the impact of relative deprivation on the intended duration of stay of potential cross‐border commuters and migrants. A theoretical model lends support to the hypothesis that deprivation affects the intended duration of stay of migrants in a U‐shaped fashion, but does not affect potential commuters. Empirical evidence from one of the most densely populated border regions of the EU confirms both these hypotheses. These results are robust over different estimation methods and apply both when measuring deprivation relative to friends and acquaintances as well as relative to the population residing in a region.     

A GENEALOGY OF SELF IN CHINESE CULTURE

此項「自我在中國文化中的譜系」研究包括三個互為關聯的階段：(一) 字源 及語義的分析、(二) 重要文化符號的辨認和分析,(三) 論述分析。 字源分析 首先發現自我的概念跟身體的概念有着密切關係,語義分析繼而顯示自主性 及自我修養的集體意識,亦反映着自我與他者的多元關係。 以上的發現,均 成為後續兩個研究階段的線索。 階段二的研究,以牧牛圖和太極拳為兩個重 點分析的文化符號;並應用了本雅明 (Walter Benjamin) 的方法,大量地搜集 片言隻語以及影像,且試圖對有關自我的內隱概念進行理論性建構。 透過對 上述兩個重要文化符號的分析,呈現出關於自我覺察、自我轉化,和自我超 越的內隱理論。 我們可以視這兩個文化符號為「辨證性影像」,用以抗衡中 國文化中有關他者遠比自我重要的刻板印象。 第三階段的論述分析為前述兩 個階段的延伸,亦以傅柯 (Michel Foucault) 的方法為本,包括着眼於有效言 說的規律性、論述的形成與轉化、權威的角色,以及論述的實踐策畧等。 論 述分析的主題包括「形神共養」、「形、氣、神」三位一體的概念演構、 「養氣」的傳統,以及道德自我理念的成熟化。 此外,郭店出土的竹簡所帶 來對自我譜系的新認識,亦是討論的焦點。 關於個體性論述在傳统和現代中 國的形成與轉化,亦為分析對象。 綜合分析,一種關於自我關顧及自我修養 的深厚傳统,處處展示於中國歷史中。 中國文化中的自我,經常與他者有着緊密關係,不管他者所指涉的是重要他者、社羣中的他人,還是大自然界。 至於中國文化中自我跟道德的密切關係,也是值得注视的。

總而言之,本研究顯示譜系研究的進路富有潛力。 經此進路,本研究一 方面可以反映自我在中國文化中的豐富性和多元性;另一方面亦可通過分析 「家族相似性」來發現自我在中國文化中的原型。 透過自我關顧及自我修養 作為主要機制,這個原型在中國文化中表現為自我覺察、自我轉化和自我超 越的一個整體性發展歷程。 此一研究進路兼具促進不同文化間交流的作用, 研究過程也讓我們對譜系研究的方法改良及局限性作出更深入的思考。     

PANGAEA'S RETURN: TOWARDS AN ONTOLOGY OF INVASIVE LIFE

Invasive life has received much attention in recent years, being a prime example of the complex socio‐natural entanglements characterizing the present condition of the world. In this article we argue for an ontology of invasive life, consisting of three aspects. First, invasive life does indeed exist; second, it is deeply entangled with political action; and third, it has the capacity to produce new assemblages of socio‐natural phenomena. A recognition of these ontological premises opens up for analyses that go beyond the discussions of scientific moral judgement, and which will be a necessary part of reformulating the politics of human–nonhuman relations. The articulation of an invasive life ontology and its associated political project is inspired by, and vice versa serves as an introduction for, the following articles in this special issue, which address various aspects of these concerns.     

穿越高原

滇藏线是驾车人心中神圣的自驾线路。这条公路于1950年8月动工,直到1973年10月才全线通车。历时23年的漫长修建工期,克服了印度板块、欧亚板块和太平洋板块接驳挤压造成的重重阻碍,可谓修成了一条高原天路。     

遇见未知的自己

年华里,我们未曾失去的,是一种心情。那些千姿百态的理想和悲哀、功名和落败背后,有着本质上相同的、对世界和生命勇敢的诘问。至少,我们身边有很多的人,愿意去思考和表达,无论这思考和表达的方式怎样,我始终相信这是另一种意义上的殊途同归。     

国内外农民工空间回流及其区位研究进展

农民工空间回流正在改变我国农民工流动的空间格局,而回流区位决定了空间回流的具体流向和回流者的空间分布。通过对国内外相关文献的梳理和分析,发现相关研究多集中于经济学、人口学和社会学等学科。在研究内容上,国外主要集中于空间回流动因的理论阐释、空间回流影响因素、空间回流评价和区域影响等方面,而国内主要关注到了空间回流动因与机制、回流地及回流意愿地空间特征、空间回流的区域影响等领域。农民工空间回流的产生是宏观因素、中观因素和微观因素综合作用的结果,实际回流区位多以农民工源地附近的县城和小城镇为主,而回流意愿地多为大中城市,意愿与现实矛盾突出。农民工空间回流对务工城市和来源地农村均产生了重要影响,但这种影响可能为正面影响,也可能为负面影响。今后应加强回流区位的研究,尤其是理论研究,通过对典型案例的剖析,归纳总结回流区位的一般规律,同时,在研究方法上应加强模型分析、定量分析、空间分析等方法的应用。     

SPACES OF ENCOUNTER–DISPLACEMENT: CONTEMPORARY LABOUR MIGRANTS' RETURN VISITS TO LATVIA

The context of this paper is return visits to the homeland of labour migrants in Europe. The paper draws on data from the author's ethnographic fieldwork on the island of Guernsey and in Latvia during 2010–2012. By theorizing the relevance which the research participants attached to the phenomenon of corporeal co‐presence in relation to these visits, the paper bridges a timegeographic perspective with phenomenological interpretations. It explains how actual experience during the return path is influenced by both past trajectories and future anticipation. Return visits are conceptualized as spaces of encounter‐displacement and illustrated through examples of sensory and emotional experiences of anticipating for the return, the actual travel, time spent in the home area, and departure. The paper suggests that a focus on the body scale can help researchers to gain important insights into how the path is shaped through the corporeal experiences and how it shapes interpretations about home and possible future orientations.     

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》     

“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…