广州市中产阶层日常活动的时空间特征

本文在对广州36个中产阶层聚居区881个中产阶层工作日与休息日活动日志问卷调查的基础上,运用时间地理学相关方法,探讨中产阶层日常活动的时间分配、空间分布和移动性特征。研究发现中产阶层工作日活动节奏清晰,休息日活动破碎化,工作日工作和休闲时间居多,休息日休闲和社交时间为主,不同属性的中产阶层工作日与休息日时间分配存在差异;此外,中产阶层"近家型"非工作空间特征明显,工作日与休息日活动空间分布集聚度最高的是核心商业区;以私家车和步行为主要的日常出行方式,"少次、多目的"的出行结构突出,日常活动空间移动能力较强。上述中产阶层的时空间特征与中低收入者存在明显不同。研究有助于揭示中产阶层的日常生活规律,为提高城市社会经济活力和完善城市精细化管理提供参考。     

近代城市统治阶层的早期现代化研究

近代基本经济关系的变动导致政治结构的演变。随之而来的则是城市统治阶层在制度化、非制度化等各个层面上的转换,这种转换不仅体现在其流动方式的变化上,而且更体现在新的社会功能分化导致公务员的出现以及统治阶层的日益扩大化、平民化。但是,特殊的半殖民地半封建社会背景又使这种转换呈现出畸形特征。     

La Psychologie des Peuples et Ses Applications Durant L’Entre-Deux-Guerres

Résumé  La psychologie des peuples a connu un grand succès dans les années 1930 dans les milieux les plus divers: sur les bancs de l’Université, tant des facultés de lettres que de celles de médecine, comme dans le monde colonial. Elle demeure imprégnée des postulats raciologiques du siècle précédent: hérédité raciale, influence du milieu géographique et du climat dans la formation des caractères nationaux, représentation inégalitaire de la différence et ses usages politiques ont été manifestes dans le domaine de la politique coloniale. Les enseignements de la psychologie ethnique ont, en effet, eu des applications directes dans la politique scolaire à travers la mise en place d’un enseignement rudimentaire et à tendance ségrégationniste qui a réduit considérablement les ambitions de la mission civilisatrice. Carole Reynaud Paligot, née en 1966, est actuellement boursière de la Fondation pour la mémoire de la Shoah. Ses recherches portent sur l’histoire des pensées raciales et l’histoire des intellectuels aux xix ^e et xx ^e siècles. Elle a notamment publié Parcours politiques des surréalistes 1919–1969 (Paris, CNRS éditions, 1995), La République raciale 1860–1930. Paradigme racial et idéologie républicaine, préfacé par Christophe Charle (Paris, Presses universitaires de France, 2006) et Races, racisme et antiracisme dans les années 1930 (Paris, Presses universitaires de France, 2007).     

Challenging Englishness from the racial margins: William Macready's Irishman in London; Or; The Happy African

William Charles Macready's farce The Irishman in London; Or; The Happy African (1792) can be read as an exploration of Englishness in its relationship to Irishness as presented on the London stage in the period following the French Revolution. This article examines Macready's play as a critique of the common identification of Irishness with blackness that uses stock characters and attitudes to examine English identity. Through a marriage plot displaced from the traditional romantic heroes onto their Irish and black servants, we see English as a commercial identity rather than a cultural one. Linking race to culture and culture to nationality, Macready's play presents Irishness and blackness as culturally rich while calling into question the content of Englishness.     

读书仕进是提升明清家族社会地位的基本途径——明清福建几部族谱的分析

明清福建经历了迅速中原化的过程,家族发展就是典型的例证。为了壮大家族,发展教育、谋求入仕和仕途升迁成为其不二选择。族谱本身往往就是家族在入仕和仕途晋升中成就的体现。首先,在谋求入仕过程中,经商成为改善家族经济条件、为子弟读书提供物质保证的中间手段。家族教育的兴盛有赖于退职致仕官员、经商致富者及广大族人。其次是通过国家官员考核机制决定升降。在这个阶梯里,再次决定社会地位的高低变化,第一步未能走好,成为下层等级的官员还可以获得再次爬升的机会,而第一步即走入高级统治阶层的人们,也可能在这个阶梯游戏中丧失已有的地位,被贬为下层官员甚至平民。科举选拔机制和官员考核机制的结合,才构成一个普通民众社会地位变迁的全过程。     

创造阶层与城市可持续发展

随着知识经济的发展和经济全球化,人才资源(人力资本)成为第一资源,以人为本,重视人力资本特别是创造型人才并发挥其创新作用,是城市可持续发展及竞争力的根源和保证。创造阶层理论为城市可持续发展发现了新道路。创造阶层的兴起将深刻地影响城市的可持续发展,中国城市应当采取措施兴起创造阶层。城市可以通过规划建设提高人居环境质量、增加城市便利性,通过制度创新扩展人的自由、提供创新的制度环境,而积累人力资本特别是兴起创造阶层,从根本上增强城市可持续发展能力。     

L'«École de l'ETH» dans l'œuvre de Gaston Bachelard

We retrace here spectral presence in the work of Gaston Bachelard which we call «The School of the ETH». We have chosen three fundamental figures: hermann Weyl, Wolfgang Pauli and Gustave Juvet. For the first one, we consider his central and permanent place in the Bachelardian constitution of a philosophy which seeks to be at the height of the new «physical geometry» rigorously constructed in a Riemannian spirit. As for Pauli, we show an unsuspected affinity which is backed up by the remarkable analyses brought to it by philosophy: from the urgent construction of a «quantic metaphysics», founded on the implications of aclass="EmphasisTypeItalic ">Pauli principle well understood, to the idea of a «metaphysical particle», going on to the decisive and so promising stakes of the «postulate of non-analysis». In the framework of this convergent polyconstruction of the «surrationalist», enterprise, we treat the third figure, less known but equally important, of the mathematician-philosopher Gustave Juvet.     

Diversité des réactions réformées à la révocation

Starting from the analysis of the reactions of the Protestant groups to the Fontainebleau edict, this paper examines the development of two main concepts that are at the origin of political modernity, i.e. the distinction between religious and political domains on the one hand, and the popular sovereignty on the other. These two concepts emerged separately as a result of crossed and apparently paradoxal thoughts, whose coherence is to be sought in the anthropological positions underlying them. Therefore the study of the theological debates in the XVII^th century is a way by which the modern political concepts arose.     

CLASS OR COMMUNITY? MARX,THE RUSSIAN COMMUNE,AND CONTEMPORARY CRITICAL THEORY

This article explores the relationship between class and community through a discussion of peasant struggles and the commune during the Russian Revolution. Doing so, we show how Marx's class‐oriented reflections on community can help us to understand the role that the peasantry plays (or should play) in processes of social transformation. This enables us, first, to understand the relevance of communal forms for Marx, who believed that communitarian ways of life were crucial for overcoming a value‐based society. It is, in fact, a mistake to divide Marx's intellectual trajectory into two periods: a categorical Marx, who authored Capital and critically analyzed the classical theory of value, and a phenomenological, empirical Marx, who in the last years of his life abandoned writing Capital and focused instead on studying the Russian peasantry. Second, it enables us to discuss new externalist visions, such as postcolonial and decolonial theories, which postulate that the subordination of contemporary peasant communities is rooted in epistemology, culture, and local power relations. These theories are related to the old social‐democratic canon, which conceives of social classes as preconstituted entities and of capital as a parasitic externality that is incommensurable with social dynamics. The experience of the Russian peasantry calls into question all externalist and ontological perspectives.