Yinchuan: The Nature, Culture, Planning Policies and Urban Development

While Yinchuan is not a typical city in China,the process by which its environment,culture and policies have affected its development is typical.The process of urban expansion in Yinchuan reflects the urban development of China in general (or a mirror can reflect China’s development history and policies evolution).Industrial development,local policy orientation,the natural environment,and other factors have both accelerated and restrained the direction and rate of expansion experienced by Yinchuan.The future urban development of Yinchuan can be conducted from three perspectives,including its city planning,and from regional and international perspectives.These perspectives should be applied to encourage city betterment and ecological restoration,new-type urbanization and rural revitalization,regional coordination and cooperation,healthy,livable,intelligent development,and a culturally inclusive atmosphere.

Traditional Food Culture (Local Cuisines, Japanese Sake) That Has Been Nurtured by the Rich Nature of the Prefecture, Japan

In Chiba Prefecture, Japan, during the Edo period (1603-1867), the development of waterway traffic by ships and the management of ports, highways and post towns around the ports progressed with the prosperity of the Edo (present-day Tokyo), which became heavily populated and the center of politics. We estimated that the demand of Japanese sake, which is luxury grocery item, was high. The freshwater layer that is abundant in mineral water to a depth of approximately 10 m is formed in coastal sand dunes. The fresh water layer is hard water, in which the concentrations of minerals such as calcium and magnesium are high. When the fresh water layer is used as the preparation water, the working rice malt and yeast in the sake brewing process become active. Japanese sake trends to be dry with a full-bodied taste. In addition, the main ingredients of local cuisines are fish and shellfish;many local cuisines are seasoned using soy sauce, miso and salt, and these local cuisines pair well with the type of Japanese sake described above. The local cuisines have been nurtured in harmony with the region’s rich nature and heritage. In the future, we need to conserve the rich natural environment of the tidal flat, coast, seaweed beds, and marine, which have been producing the main local cuisine in Chiba Prefecture, and the water source area (a successive environment on the plateau from the coast, which was previously called the coastal dune area) of the preparation water for making Japanese sake. We also need to proactively develop local production for local consumption activities. Thus, we hypothesize that if the Japanese food life is secured and the traditional food culture is continued, the region will become revitalized by the development of the exchanges in the region.

Evaluation and Renovation Strategy of Buildings in Mountainous Towns from the Perspectives of Nature and Culture

In recent years,as a new growth point of China's economic development,small towns are under construction in full swing[1].But with the rapid expansion,many problems that the city scholars and builders think about have emerged.The problems in the construction of small towns are mainly reflected in the over development of capital,insufficient understanding on culture,deviation of construction strategies,etc.In many small towns,there is an imbalance between the volume and color of buildings,the architectural form is single[2],and the expression of local culture is insufficient.From the perspectives of nature and culture,the architecture of Ciping Town,a mountainous town,is evaluated.In view of the problems found,this paper puts forward its thinking on the buildings in this type of small towns,so as to provide some reference for the development of architecture in this type of small towns.

Nature and Culture Dualism： Genesis of an Obsolete Dichotomy

This paper will discuss the relation between the concepts of nature and culture and their intricate interdependency, focusing on modernity. Moreover, it will analyze the dichotomy that has historically emerged and its implications. Human beings have had different conceptions about what is natural and what is non-natural throughout their history. Before Modernity we did not conceive nature as being a different ontological reality, we did not perceive it as being separated from us. After modernity everything changed, and we began to see nature as a mere object. Nature became, then, a representation, like a painting on a wall. Our contemporary world vision, Weltanschauung, was formed mainly during the 16th and 17th centuries. There was, at that time, a considerable change in the way we perceived and described the world. This new mentality and this new form of representing the cosmos provided the basis for our new way of thinking. They were the substrate upon which our modern paradigm was erected. The world＇s conversion in an image only became a reality thanks to technology. But this change happened only because of the paradigm shift originated in the 17th century. Technique always has been a way to articulate how （and what） we think. With the Greek, technique （technd） was, at first, an extension of the physis. Thus, the technique was a way of being instead of a way of thinking. After the paradigm shift in the 17th century （a metaphysical change, in the very way we connected to the world）, the human being left his former place. Perhaps would be even better if we talked about nature and culture as being as a hybrid. What, at the source, was natural, through the flows of production and consumption, undergoes transformations and becomes something that is not natural anymore but, at the same time, not completely artificial either. Our world, once divided between the social and the natural, becomes a space where a constant process, a continuous flow, is constantly happening. From that dichotomy between something good and something bad arises a dialectic, in which we no longer can see any division whatsoever.

生态文明视域下自然文化育人体系建设探索与实践

生态兴则文明兴,生态衰则文明衰。生态文明建设是人民群众共同参与共同建设共同享有的事业,是关系中华民族永续发展的根本大计。生态文明教育是生态文明建设的重要基础,是加快形成推进生态文明建设良好社会风尚的重要举措,同时也是我国国民教育体系的重要组成部分,其重要性主要体现在对人的科学自然观、系统发展观和正确价值观的塑造上,对高校落实立德树人根本任务具有重要意义。我国高校生态文明教育起步较晚,虽已取得诸多成果,但仍然存在高校层面重视度不够、生态文明教育内容不系统、课程设置和教材不够完善、教育形式不够丰富等一系列问题。“立足地学、着眼生态、尊重自然、厚植文化”,自然文化教育是中国地质大学(北京)应时代之所需主动求变、谋自身之发展主动应变而进行的创新人才培养探索,是高校生态文明教育的重要实践,对进一步丰富我国高校生态文明教育发展路径具有重要的参考价值和借鉴价值。

“天命之性”的现代解读——兼及戴震对朱子的辩驳

天命之性是程朱理学核心概念之一。意思是,人的存在即性,与生俱来。性有二重,一曰气质之性,一曰天命之性,天命之性即理。按现代观念,人的社会存在是其一切社会关系之总和。每个人一出生即落入某些社会关系之中。说社会存在与生俱来,或许成立。但是,朱子所说的天命之性,指的是天理(仁义礼智),落在人身,实为文化存在。此学说的涵义是:人生来就是高贵的,具备尊严。这为现代人人平等的观念奠定了基础。但仁义礼智是否与生俱来,却是个要研讨的问题。本文的解决思路是:将“天命之性”之“天”解读为意义世界,即属于第三世界;而将“天命”解读为来源于意义世界,因其并非与生俱来,而是在成长过程中得其教化。于是,工夫论要作调整,由朱子的复性论改变为充实完满论。自我,即本己存在。自我建构不仅有文化存在维度,还有社会存在维度。社会存在维度可以设计;文化存在维度目的唯一,即朱子所论。戴震深刻剖析了朱子的天命之性,恢复天命之性乃是气禀(血气心知)的古代学说,否定性即理,解构理义、气质二本,破性本善,开启了现代解读之路。

自然文化通识课程体系与高校生态文明教育

自然文化是人与自然和谐共生的文化。针对当前高校生态文明教育困境,以自然文化作为生态文明教育实施的载体和路径,通过自然文化通识课程体系的构建,将高等教育发展与生态文明建设有机结合,倡导思想价值与专业技能、文化涵养并重,树立绿色观念,传播绿色文明,为建设美丽中国、实现人与自然和谐共生的现代化培育高水平生态文明复合型人才。

山水文化视域下城市山水系统营建研究

文章阐述古代山水文化的形态,总结自古以来渗透进中国城市规划中的山水文化精神,引出当代山水文化复兴背景下的“山水城市”概念,通过对国内外与“山水城市”相关概念的辨析,为“山水城市”营建研究作铺垫。基于山水人民城市的最终目标,从人工环境与自然环境相协调、城市环境与公共空间相融合、物质空间与文化特征相结合的主旨出发,构建山水生态城市、山水公园城市、山水人文城市,形成山水文化视域下的“山水城市”。

试论南子散文中的自然书写及生态话语建构

新疆作家南子的散文集《游牧时光》和《游牧者的归途》体现了草原游牧民族的生态观和生命观的交融,其中既展现了人与自然和谐共生以及由此显现出的强烈的生命意识,又渗透着作家源于生态伦理所表现出的对生命的敬畏与尊重。南子通过对牧民生存家园的探索与寻觅,再现了对草原游牧民族自然生态的深刻认知。南子的创作根植于自然新疆的地理呈现与诗性表达,其倾情走访、记录、书写了草原牧民的日常,其笔端再现了牧民生活及背后所蕴含的草原文化,凸显出作家鲜明的生态意识与现代意识。南子散文通过对自然而纯朴的风俗民情及生态做全景式叙写,不断发掘出草原文化中带有田园牧歌式的浪漫色彩。

爱情、劳动与文质之辩:社会主义爱情与政治关系再探

学术界流行的对中华人民共和国爱情的叙述有两种观点:一是爱情压倒政治,一是政治压倒爱情。两种观点针锋相对,但也有着共同点:它们都是从男女权利平等原则出发展开的讨论,而忽略了劳动生产话语在中华人民共和国爱情建设中的作用。从劳动生产话语出发,会发现其不仅为自由爱情的出现打开了更广阔的空间,同时也对爱情中的爱欲表达造成了限制。这一打开和限制与新中国建设带来的生活方式由文趋质的变化有关。因此,劳动对爱情表达的限制不能简单地视为政治压抑爱情的表现,毋宁看作是生活方式由文趋质的表征。

习近平文化思想人民性的三维向度探析

人民性是习近平文化思想的本质属性,其植根于马克思主义文化理论的人民观,溯源于党百年来的人民文化思想,承继于中华优秀传统文化的民本理念,定基于新时代文化建设的具体实践。这一思想的价值意蕴深刻体现在人民是创造历史文明的价值主体,满足群众文化需求的价值目标,以人民满意为评判的价值标准,以及维护好发展好人民文化利益的价值实现上。新时代,我们应不断强化党对宣传文化工作的坚强领导,推进公共文化服务体系的结构性改革,激发群众的文化主体力量,提升人民的文化获得感,实现人民精神文化生活的共同富裕,以凝聚全党全国各族人民强大的思想意志,助推文化自信自强。

中华文化基因视域下礼乐精神的艺术呈现与价值构建

在中国文化基因谱系中,礼乐作为“天人合一”的实践媒介,体现出一种将宇宙秩序引入人性与社会的文化模式。自然之律、道德之音、仪式之乐作为礼乐精神的三重维度,以十二音律合于天地之气、以琴乐德音涵养高尚人格、以祭祀乐舞象征伦理秩序的深刻意蕴,构成了中华文明的独特精神品质。礼乐精神作为中华文化基因的重要组成部分,其通过塑造国家意象,以及审美体验和道德教化的双重作用,涵养人性意蕴,体现伦理精神。

论寒山诗在美国自然文学中的跨文化接受

二战后,在美国物欲横流与思想高压的社会氛围里,人类社会的精神危机促生了美国自然文学的形成,美国自然文学作家在外来视野中寻找情感宣泄。寒山诗的跨文化接受肇始于宋代,寒山文化在不同民族的文学中产生了思想共振。在跨境旅行的过程中,寒山诗拓宽了美国文学的人文视野,被美国自然文学作家视为乌托邦与精神家园,在大洋彼岸的文学作品中建构起寒山文化空间。在多元化时代,作为和合文化载体的寒山诗历久弥新,在中西方文化交往与对话中被赋予当代价值与文化意义。

基于模糊层次分析法的大漆文创设计研究与实践

目的针对大漆传统工艺文创设计转型问题,提出一种基于模糊层次分析法的用户需求评价模型的建立方法,以其客观、精准的特点激发大漆产品创新形式,降低研发主体人为主观和固有思维的影响,从而助力非遗文化的传播与发展。方法围绕用户消费心理与互动行为,以模糊层次分析法为主导,通过SET模型确认设计可行性,通过KJ模型构建需求亲和图,划分三级需求并导入矩阵模型进行权重计算排序,以高权重指导工艺文化原型提取,进行设计策略转化和产品开发。结果以模糊层次分析法为主导的多种数据模型,分别从准则层与指标层高权重要素,结合设计实践与优秀案例进行靶向分析,设计了一款迎合消费取向、制器形式突破创新的大漆文创设计。结论模糊层次分析法模型可以确保模糊的非结构化数据和数值型的结构化数据科学合理,提高消费者的产品价值感知和文化价值感知,激发设计开发者跳脱固有思维,创新研发思路,提升大漆文化的价值认同与文化归属感。

经学思维与古代文论范畴--以“教化”“文质”“风骨”“古雅”范畴为中心

经学思维在中国古代官方意识形态中占有重要地位,在对古代文论范畴的研究中,离不开对经学思维的分析讨论。经学思维中明道致用、宗经征圣、权威崇拜、信而好古等特点直接关系到了“教化”“文质”“风骨”“古雅”等文论范畴的生成和演变。经学思维为文学创作提供了一种道德文化品格,文学与经学广泛交融,共同满足了封建专制统治的政治需求。

生态美学视野下陶瓷装置中的现代“自然观”文化逻辑隐喻

20世纪80年代,生态美学观念应运而生。此观念启发了各界学者对于中国“天人合一”观念的回溯。文章首先阐述传统文脉中的生态观念,以此引出生态美学概念的由来。核心章节以对都市文明的批判、废弃材料的回收再利用、人与自然的和谐共生等主题创作的优秀案例分析为论据,通过当代陶艺作品表达生态美学观在现代性“自然观”文化逻辑中的隐喻,剖析生态美学观念对艺术创作的影响。在艺术创作过程中漠视传统审美思维中人与自然被视为主客体的二元对立性,重构协调人与自然和谐共生的现代化永续关系。

海岛色彩多因素分析及多方案比较

文章通过对圣托里尼、意大利五渔村、舟山普陀山等海岛渔村进行分析,归纳出自然色彩、产业习俗、宗教信仰三个主要的色彩影响因素。同时,以浙江省舟山市葫芦岛为案例分析对象,提取当时自然地理环境色彩因子与人文地理环境色彩因子,综合自然与人文色彩因子,确定外部环境色彩设计的组配依据,提出海洋人居环境下的色彩主色调,并设想可行性色彩运用方法。

Natural Disaster Risk Monitoring for Immovable Cultural Relics Based on Digital Twin

Natural disaster risk monitoring is an important task for disaster prevention and reduction.In the case of immovable cultural relics,however,the feedback mechanism,risk factors,monitoring logic,and monitoring indicators of natural disaster risk monitoring are complex.How to achieve intelligent perception and monitoring of natural disaster risk for immovable cultural relics has always been a focus and a challenge for researchers.Based on the analysis of the concepts and issues related to the natural disaster risk of immovable cultural relics,this paper proposes a framework for natural disaster risk monitoring for immovable cultural relics based on the digital twin.This framework focuses on risk monitoring,including the physical entities of natural disaster risk for immovable cultural relics,monitoring indicators,and virtual entity construction.A platform for monitoring the natural disaster risk of immovable cultural relics is proposed.Using the Puzhou Ancient City Site as a test bed,the proposed concept can be used for monitoring the natural disaster risk of immovable cultural relics at different scales.

中国式现代化坚持人与自然和谐共生的立论依据

如何处理人与自然关系是任何国家走向现代化都必然面临和必须解决的问题。与西方资本主义国家在现代化进程中迫切追求利益最大化而屡屡造成生态危机不同,中国式现代化追求的是人与自然和谐共生,即在发展生产力的同时最大程度实现人与自然的关系平衡,从而确保现代化能够兼顾稳定与发展。这种价值观念与思维模式的形成是基于中国共产党人对马克思恩格斯生态自然观的深刻理解和灵活运用,对中华优秀传统生态文化的借鉴与传承,对西方现代化反生态性的思考与超越,同时也是对我国生态治理实践的经验总结。源此深厚的立论基础,中国式现代化才能构造出人与自然和谐共生这一新的发展模式,从而为化解经济社会发展进程中人与自然的矛盾这一世界性难题贡献中国智慧。

文化价值观对国家公园游客亲环境行为的影响路径研究

以大熊猫国家公园为例,基于“认知-情感-行为”理论框架,结合问卷调查和实地访谈法收集游客数据,运用结构方程模型和bootstrap中介效应检验,研究文化价值观、自然联结和大熊猫国家公园游客亲环境行为之间的关联。研究发现:(1)文化价值观对游客的自然联结有显著正向影响;(2)自然联结对游客的亲环境行为有显著的正向影响;(3)自然联结在文化价值观与游客的亲环境行为之间产生显著中介作用。研究结果一方面丰富和拓展了国家公园游客亲环境行为的研究视域,为理解游客行为动机提供了重要的理论依据,另一方面为国家公园的生态保护和可持续发展提供了理论支撑和实践参考。