Cities＇ urban morphology is the result of historic, cultural, political and social processes. The historical cores in Mexican cities have high cultural diversity, which also intermingle pre-Hispanic cultures with col...Cities＇ urban morphology is the result of historic, cultural, political and social processes. The historical cores in Mexican cities have high cultural diversity, which also intermingle pre-Hispanic cultures with colonial forms, as well with modernity and post-modernity irruption. The case study is Santa Barbara＇s neighborhood in Toluca City, which was founded in 1524, and the case study was the first neighborhood in Toluca＇s historical core. At present time, this neighborhood is considered as one of the most dangerous places in the city＇s historical core, therefore, it has been abandoned. This paper will display the changes in urban morphology of the neighborhood through the years from 1877 to 2010. For site evaluation, the methodologies of Ashihara （1982） and Lynch＇s （1961） were used in order to analyze positive and negative spaces, as well as main street visual features, street and avenue directions, street circulation and street circulation path configuration. The results show that the focal nodes are a key factor for economic and social reactivation, with which, through urban activation of vacant lots and the traditional use of the streets as public space, is possible to generate centripetal development to restructure the neighborhood.展开更多
The purpose of this paper is to show that autobiographical works like Gabrielle Roy＇s Enchantment and Sorrow （1988） and R6gine Robin＇s La Qudbdcoite （1983）, do not succeed in anchoring the self and eliminating p...The purpose of this paper is to show that autobiographical works like Gabrielle Roy＇s Enchantment and Sorrow （1988） and R6gine Robin＇s La Qudbdcoite （1983）, do not succeed in anchoring the self and eliminating past traumatic experiences. These writers realize that they cannot reincarnate their former ＇T＇ as time has passed and their lives have changed. The self does not let itself be reduced to a definite being but on the contrary mirrors itsef in all its surroundings. Writing the fragmentation of the self makes these authobiographies appear on one hand, fictional as the ＂I＂ always eludes itself. But on the other hand, they best describe the postmodern ＇T＇ who is conscious of the permeability of one＇s own self as well inwards by the influences, the collages of others on the Self as outwards by the projection of the self onto others, like rhizome connecting to others and forming a web of exchanges like in cyberspace展开更多
The article deals with investigating and comparing key modern and postmodern interpretations of St. Francis of Assisi from a philosophical-anthropological perspective. We determine these interpretations to be as foll...The article deals with investigating and comparing key modern and postmodern interpretations of St. Francis of Assisi from a philosophical-anthropological perspective. We determine these interpretations to be as follows： a man of wonder and lover of wisdom, in other words, a true philosopher; hero of all times; defender of the poverty and poor; “champion of liberty”; peace-maker and pacifist; God＇s troubadour; patron of nature and animals. All of these manifestations of St. Francis＇ personality have been enriched by his Christocentrism and joyful vision. Moreover, this can be traced in primary sources and also echoes in the late modern period. Postmodernity not only incorporated similar motives into the cultural space with new focus and accent, but it also put forward some new visions. St. Francis was postulated as God＇s Fool, not so much in the medieval as in the postmodern sense of foolishness and madness as a way of interaction with the absurd and puzzle-like world in which we live. It also reconciles traditional opposition between joy and laughter as inner feelings and outward emotions within the frame of the postmodern Divine Comedy.展开更多
文摘Cities＇ urban morphology is the result of historic, cultural, political and social processes. The historical cores in Mexican cities have high cultural diversity, which also intermingle pre-Hispanic cultures with colonial forms, as well with modernity and post-modernity irruption. The case study is Santa Barbara＇s neighborhood in Toluca City, which was founded in 1524, and the case study was the first neighborhood in Toluca＇s historical core. At present time, this neighborhood is considered as one of the most dangerous places in the city＇s historical core, therefore, it has been abandoned. This paper will display the changes in urban morphology of the neighborhood through the years from 1877 to 2010. For site evaluation, the methodologies of Ashihara （1982） and Lynch＇s （1961） were used in order to analyze positive and negative spaces, as well as main street visual features, street and avenue directions, street circulation and street circulation path configuration. The results show that the focal nodes are a key factor for economic and social reactivation, with which, through urban activation of vacant lots and the traditional use of the streets as public space, is possible to generate centripetal development to restructure the neighborhood.
文摘The purpose of this paper is to show that autobiographical works like Gabrielle Roy＇s Enchantment and Sorrow （1988） and R6gine Robin＇s La Qudbdcoite （1983）, do not succeed in anchoring the self and eliminating past traumatic experiences. These writers realize that they cannot reincarnate their former ＇T＇ as time has passed and their lives have changed. The self does not let itself be reduced to a definite being but on the contrary mirrors itsef in all its surroundings. Writing the fragmentation of the self makes these authobiographies appear on one hand, fictional as the ＂I＂ always eludes itself. But on the other hand, they best describe the postmodern ＇T＇ who is conscious of the permeability of one＇s own self as well inwards by the influences, the collages of others on the Self as outwards by the projection of the self onto others, like rhizome connecting to others and forming a web of exchanges like in cyberspace
文摘The article deals with investigating and comparing key modern and postmodern interpretations of St. Francis of Assisi from a philosophical-anthropological perspective. We determine these interpretations to be as follows： a man of wonder and lover of wisdom, in other words, a true philosopher; hero of all times; defender of the poverty and poor; “champion of liberty”; peace-maker and pacifist; God＇s troubadour; patron of nature and animals. All of these manifestations of St. Francis＇ personality have been enriched by his Christocentrism and joyful vision. Moreover, this can be traced in primary sources and also echoes in the late modern period. Postmodernity not only incorporated similar motives into the cultural space with new focus and accent, but it also put forward some new visions. St. Francis was postulated as God＇s Fool, not so much in the medieval as in the postmodern sense of foolishness and madness as a way of interaction with the absurd and puzzle-like world in which we live. It also reconciles traditional opposition between joy and laughter as inner feelings and outward emotions within the frame of the postmodern Divine Comedy.
