《遇见未知的自己·都市身心灵修行课》

正【推荐理由】《遇见未知的自己:都市身心灵修行课》中有一句话说得好,"亲爱的,外面没有别人,只有自己"。生命来无影去无踪,无法臆测也难以捉摸,无论身处力争上游的快跑阶段,或逢人生变故减速慢行的彷徨时刻,或是看尽千山万水绚丽归于平淡的踌躇关头,面临其中的悲欢离合喜怒哀乐,唯有抱持观照内心并一副     

千元毕业之旅——在路上,遇见未知的自己

正2012年6月,一位名叫金杰的福建小伙走上了自己策划的旅途道路。他用一千元实现了自己的毕业旅行,历经五座城市。并在青年旅社的工作中结交志同道合的伙伴,计划在三十岁之前DIY出国旅行一趟。问及原因,他只对我说:"我对旅游有由衷的热爱,尤其是路上遇见的人,与他们交流,让我看到了不一样的世界。"     

千元毕业之旅——在路上，遇见未知的自己

2012年6月,一位名叫金杰的福建小伙走上了自己策划的旅途道路。他用一千元实现了自己的毕业旅行,历经五座城市。并在青年旅社的工作中结交志同道合的伙伴,计划在三十岁之前DIY出国旅行一趟。     

董璇遇见未知璇妙

董璇很守时。清晨7：20,她兴奋地发来短信说,已经出发了。     

遇见从前的自己

<正>“桃之夭夭,灼灼其华”,春日清晨,披一抹晨曦之光,漫步桃林。那桃花清新的香气扑鼻而来,如丝如绸的花瓣簇成一朵朵绚烂的花朵,在春风中轻轻绽放,静静绚烂。令人不禁想到林黛玉《桃花行》中的句子：“桃花桃叶乱纷纷,花绽新红叶凝碧。”透过一树飘荡的红云,我看见了更年少的自己。只见她拉着奶奶,拍几张“人面桃花相映红”的照片,然后便东跑西跳,欢呼雀跃,好不快活。而奶奶也只是望着她,似香气里凝出的老媪,质朴温柔。     

tanni遇见真实的自己

幻彩纷呈的都市年华,一直未曾停止的随性旅行迷梦巴黎、潮骚东京、雅致伦敦、玩味纽约……她青涩的眼眸看遍魅影浮华终于洗净铅尘,遇见了真实的自己迎着明媚日光绽放的笑颜,似一只慵懒优雅的猫她的发梢有森林的呼吸指尖划过温柔的剪影褪去喧嚣的霓虹,     

北纬30°线 遇见未知的风景

正北纬30°线,一条穿越诡异死亡与绚烂文明的神秘曲线,主要是指北纬30°上下波动5°所覆盖的范围。历史的文明在这里交汇,自然的神秘在这里爆发。这里有鲜为人知的远古国度——亚特兰斯蒂,有难以触及的世界之巅——珠穆朗     

北纬30°线 遇见未知的风景

<正>北纬30°线,一条穿越诡异死亡与绚烂文明的神秘曲线,主要是指北纬30°上下波动5°所覆盖的范围。历史的文明在这里交汇,自然的神秘在这里爆发。这里有鲜为人知的远古国度——亚特兰斯蒂,有难以触及的世界之巅——珠穆朗     

在世界尽头遇见自己

正一场疫情,让匆匆的生活缓慢了下来,让去远方的脚步暂停了下来,让疲惫的灵魂在静默的日子里学会了与自己对话。而好的旅行,就像月亮先生说的那样:是让你在风景和路途中看到自己、找寻自己,是让你从荒景走到丰年,最终抵达自己。从大加那利岛到卡纳维拉尔角,穿越哈当厄尔峡湾,深入原住民腹地……在这个繁花盛开的美好季节里,我们想带你一起去看看关于"世界尽头"的风景。     

在路上,遇见最好的自己

正内容简介:一段旅程,一种心情。最好的旅行,就是在一个陌生的地方,发现一种久违的感动。最温暖的旅行,就是风轻云淡地自由行走在路上,面朝大海,春暖花开。最刻骨铭心的旅行,就是让人能满足对旅行的所有想象,若一场超越时空的爱恋。     

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。     

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。     

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.     

DISCOVERY AND CHARACTERIZATION OF AN UNKNOWN BLUE‐GREEN MAYA PIGMENT: VESZELYITE*

Blue‐green mosaic and polychrome masks and funerary offerings from the royal tombs of Calakmul, Mexico, were analysed by scanning electron microscope equipped with energy dispersive X‐ray spectroscopy (SEM‐EDS), X‐ray diffraction (XRD), and particle induced X‐ray emission (PIXE). This led to the first identification of the use of veszelyite, a rare hydrated copper‐zinc phosphate, as green pigment. Analyses of a geological sample of this mineral have been done to confirm the characterization of this Mayan pigment, which might help determine pre‐Columbian trade routes of precious and luxury objects in the ancient Maya Classic period (ad 250–800).     

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.     

DRS. MUTH AND MILLS MEET DR. TIEBOUT: INTEGRATING LOCATION‐SPECIFIC AMENITIES INTO MULTI‐COMMUNITY EQUILIBRIUM MODELS*

ABSTRACT We consider the problem of integrating spatial amenities into locational equilibrium models with multiple jurisdictions. We provide sufficient conditions under which models that assume a single housing price in each community continue to apply in the presence of location‐specific amenities that vary both within and across communities. If these conditions are satisfied, the models, estimation methods, and results in Epple and Sieg (1999) are valid in the presence of (potentially unobserved) location‐specific amenities. We also show how to construct sufficient statistics that capture location specific spatial heterogeneity. We apply these techniques using data from the Pittsburgh metropolitan area. We find that these amenity measures capture proximity to important local employment centers as well as heterogeneity in school quality within a given school district.