李顿赴华调查中国事件期间日记

1932年3月-9月．国联派出调查团专程赴中、日各地,对九一八事变以来的日本侵华事件展开调查。该调查团团长李顿在此期间所记日记,较为详尽地记录了以他为首的国联调查团同中、日两国军政要人、各界人士会谈情况,也反映了中、日之间存在的巨大分歧及其本人的一些看法．还有对最后形成的报告书的总结性陈述：这里所刊李顿日记与本刊前两期登载的李顿信件来源相同,可互为对照。日记记载时间虽不如信件完整,但内容上更侧重于工作事务方面,因而有更高的史料价值。     

从巴德伊舍到圣沃尔夫冈

<正>在奥地利,早上我们告别哈尔施塔特,乘坐渡轮,驶过湖面,对岸的山坡上有个小小的火车站,或许是我见过的最小的火车站:只有一条铁路线,一侧靠着山壁,不容人站立,另一侧的站台也不过四五米,临着哈尔施塔特湖,中间窄窄地挤出了一间工作室,同时也是售票室和候车室。这里终日不见铁路公司的工作人员,却收拾得很是整洁,一部自动售票机提供全部服务,室外还开着一丛鲜艳的花。     

李顿赴华调查中国事件期间致其妻子信件（下）

亲爱的,我又一次身在旅途!自从二月份离开英格兰之后,我们在任何地方呆的时间从没有超过一星期。自从我上次给你写信后,一星期过去了。我不能在长春写信,因为在那里没有英国领事馆,并且我不信赖通常的邮递。在所谓的“保护”下,我们一直被严密监视着。我在车上给你写这封信,当我到达哈尔滨时,将连同我长春的日记从英国领事馆寄给你。当我在那里的时候,是我在离家之后离你最近的时刻,实际上只有十二天的路程,想到这里,我就非常高兴。     

李顿赴华调查中国事件期间致其妻子信件（上）

九一八事变后,国际联盟决定派调查团赴中国调查事件真相,调查团团长由英国人李顿(Victor Robert Lytton,1876—1947)担任。李顿率国联调查团于1932年3月14日抵达上海,先后赴南京、汉口、北平及东北各地调查,并在完成调查报告书后于9月5日离华。在中国近6个月期间,     

An Assessment of the Space-Time Differential Model for Aggregate Trip Behavior to Planned Suburban Shopping Centers

Aggregate trip behavior to planned suburban shopping centers is studied in terms of changes in trip distance and shopping time within a framework of trip frequency, center scale, and consumer mobility. Such changes are expressed by a second-order differential equation. The assumed shopping strategy is that consumers accelerate the shopping trip cycle by minimizing trip distances. This can be solved to provide theoretical norms to assess against an exploratory data set compiled from 2,810 surveys undertaken in 1980/82 and 1988/89 over a range of centers. The analysis shows a significant relationship between the gravity coefficient and trip frequency. The samples are tested for periodicity using Fourier analysis. The results show that “small” centers are more likely to exhibit periodic behavior. “Large” centers do not follow this hypothesis. Both the gravity coefficient and trip frequency are shown to be quadratic functions of center size. The nonlinearity may be introduced by the agglomeration of shopping opportunities at larger centers. A critical value for “small-” and “large-”center behavior is determined from the minimum points of these distributions. A second equation from classical diffusion analysis is tested for “large” center behavior, where consumers accelerate spatial choice through a time minimization strategy. The results suggest that this strategy occurs at the midrange specialty center during the afternoon of the pre-Christmas rush rather than at large regional centers. The empirical characteristics of the three types of trip behavior are summarized.     

From prophecy to apocalypse: the verb tenses of Jerusalem in Robert the Monk's Historia of the First Crusade

In the prologue to his Historia of the First Crusade, Robert the Monk posed this rhetorical question: ‘since the creation of the world what more miraculous undertaking has there been (other than the mystery of the redeeming Cross) than what was achieved in our own time by the journey of our own people to Jerusalem?’ For Robert, the answer was of course simple: nothing was more miraculous. Yet when we answer that question along with Robert, we lose sight of its significance, and how staggering that claim actually would have been in the early twelfth century. For Robert, the events of 1095–9 signalled a new moment in sacred history. Old Testament prophecy had come true in his own day. What ‘was to come’ became what simply ‘was’. For Robert the Monk, prophecy became apocalypse.     

From Sacred Mystery to Divine Deception: Robert Holkot, John Wyclif and the Transformation of Fourteenth-Century Eucharistic Discourse

In his extremely popular preaching handbook the Summa praedicantium , in a chapter devoted to the Eucharist, the fourteenth-century Dominican John Bromyard relates an exemplum about a certain holy man. This man's "faith towards the sacrament was so great," Bromyard writes, that it was often said that were Christ himself to enter "the church during the elevation of the host, the man would not go to look at him, and in so doing lose sight of the host." ¹ While it lacks the spectacular firepower that characterizes so many Eucharistic miracle stories, that characterize so many of Bromyard's own stories — like the one about the bees who construct a honeycomb tabernacle and buzz chants to honour a hive-hidden host — in many ways it does more than most to move us to the very centre of the medieval Eucharistic experience. ² It is, when all is said and done, a story about belief and about the miracle of the Eucharist. This unnamed holy man does not need to get up, does not need to hurry over to greet Christ at the door. He does not need to do any of these things because he already sees Christ right there in the upraised hands of the priest, in the consecrated host.