Marcas e metáforas do Rio de Janeiro escrito e vivido por Lima Barreto

O escritor, jornalista e literato Afonso Henriques de Lima Barreto deixou registrados, em praticamente todos os seus escritos, suas impressões sobre as mudanças sociais, políticas e urbanas, sofridas pela cidade do Rio, na Primeira República. A partir de trechos de sua obra e de sua biografia, vão ser analisadas tais transformações à luz da própria avaliação do autor. Serão abordadas as marcas deixadas por modificações urbanas e topográficas ocorridas na então cidade-capital Rio de Janeiro, que se calcaram sobre o velho cenário da cidade, afundando-o, a fim de apagá-lo da memória dos habitantes, ao mesmo tempo em que se erigiam como metáforas de suposto progresso e de modernidade. Metáforas formam em nós, engramas, isto é, marcas que podem ficar retidas em nossa memória pela ação da literariedade que possuem. Literariedade que tem sempre algum espaço nos mais diversos tipos e gêneros de narrativa. Estas marcas de transformações urbanas atingiram de algum modo a rotina diária de parte considerável dos atores que viveram naquele período, entre eles o próprio Lima Barreto. Este trabalho se sustenta, então, no tripé biografia-literatura-metáfora, alinhavado pelas marcas de remodelação da cidade do Rio. Cidade contada por Lima Barreto, durante a Primeira República, numa narrativa que flerta com a etnografia.

A vida do artista e a crise da modernidade: uma leitura de Morte em Veneza, de Thomas Mann

Este trabalho busca compreender os problemas enfrentados pelo artista burguês para o cultivo de sua alma sem diante do problema da crise da modernidade. Entre os séculos XIX e XX a autonomização do mundo e a fragmentação da cultura em duas esferas distintas objetiva e subjetiva tornaram a vida cotidiana uma perspectiva problemática para aqueles que desejavam atingir um nível elevado de suas almas. Nesse sentido, a obra Morte em Veneza (1912) de Thomas Mann conta a história de um artista Gustav Aschenbach que rejeita o mundo e seus sentimentos no intuito de explorar um ideal estético clássico e impossível de se articular com a realidade. A história narra a trajetória desse artista do momento em que decide deixar a Alemanha, seu país natal, rumo à Veneza, no intuito de recuperar-se da exaustão que o exercício do trabalho vocacionado lhe impõe. Mostraremos que Veneza assume, sob tal perspectiva, um papel de grande relevância, pois se relaciona de maneira direta ao ideal de vida do artista. E será em Veneza que Aschenbach encontrará na figura de um garoto a manifestação real de seus anseios idealísticos do belo. Tal encontro produzirá, no artista, um descontrole e uma anarquia de sentimentos que o levará diretamente ao abismo.

Qual democracia? O governo do povo no pensamento político brasileiro (1914-1945)

Este é um estudo sobre o conceito de democracia em obras do pensamento político brasileiro publicadas entre 1914 e 1945. A soberania do povo, não obstante impor-se como uma espécie de ideal universal e um dos pilares em que se assenta a legitimidade política na modernidade, longe de instaurar um consenso acerca de seus modos de realização prática, mostrou-se problemática e aberta a uma pluralidade de formatações institucionais, muitas vezes contraditórias entre si. Desse modo, em vez de um debate estruturado entre opositores e defensores da democracia, constatou-se uma forte polêmica no interior do próprio conceito, isto é, em relação aos modos pelos quais seria possível e legítimo implementar a democracia no país. A hipótese da tese é que a polissemia e as controvérsias em torno da definição do conceito remetem ao próprio processo de desincorporação do poder e dos sujeitos da soberania na modernidade: o povo e a nação. Através da análise das obras publicadas no período, buscou-se reconstituir o debate em torno das modalidades de constituição política do povo-nação e elaborar uma tipologia das diferentes respostas dadas ao problema da democracia no contexto brasileiro.

Extensão universitária: caminhos para o desenvolvimento de ações emancipadoras nas comunidades em vulnerabilidade social

Uma das principais discussões na dimensão social perpassa sobre o tema emancipação social, o que na concepção de Santos (2007, p.17) é um conceito absolutamente central na modernidade. Estudos que venham revelar as evidências emancipadoras por meio das práticas de projetos sociais são relevantes socialmente e representam alternativas de intervenção social. A tese central é a de que os projetos de intervenção social em áreas de vulnerabilidade social propiciam a emancipação dos atores locais. Este estudo se justifica pela necessidade de compreender como são construídas essas redes de intervenção social que atuam em comunidades pobres. Os objetivos do estudo foram: i) verificar as possibilidades de emancipação que se associam às políticas e práticas de extensão universitária; ii) identificar as representações de mulheres sobre o tempo que destinam a esperar os filhos que participam de atividades em uma Vila Olímpica; iii) analisar os objetivos e ações que mobilizaram a Central Única das Favelas (CUFA), com atenção na fundação e sua trajetória, do Street Basket das Favelas, em 2005, à competição Taça das Favelas, em 2011; iv) identificar o conteúdo das representações sociais (RS) acerca da participação de jovens adolescentes na Taça das Favelas. Para a realização dos estudos, adotou-se a abordagem qualitativa. No primeiro estudo utilizou-se a metodologia da análise documental para seleção dos documentos e análise de conteúdo de Bardin (2009) para identificação das categorias a serem analisadas. Definimos um marco referencial básico a partir das reflexões de Boaventura de Sousa Santos e Paulo Freire para conceituar a extensão e emancipação social. Os tópicos contemplados na análise se desdobraram em três questões: qual a concepção de extensão universitária está presente nos documentos institucionais; de que forma a universidade promove a articulação com o território; como se dá a prática da extensão universitária na UNISUAM. Os resultados da análise evidenciaram processos emancipadores nas práticas extensionistas. O segundo estudo é de natureza etnográfica, com aportes da etnometodologia e da pesquisa-ação colaborativa. O grupo pesquisado se caracteriza por mulheres que frequentam a Vila Olímpica do Complexo do Alemão. Os resultados em relação à representação das mulheres sobre o tempo que esperam os filhos revelaram que é um tempo para a aprendizagem. O terceiro estudo é sobre o papel da CUFA na cultura hip hop no basquetebol, no Rio de Janeiro e na Taça das Favelas, uma competição de futebol de campo entre 80 seleções, com jovens moradores das favelas. O estudo seguinte é sobre representações sociais acerca da participação de jovens adolescentes na Taça das Favelas. Os dados provêm de entrevista semiestruturada com 11 jogadores da Taça das Favelas.

Discurso sociológico da modernidade

O que se pretende nesta tese é fazer uma arqueologia da sociologia, tendo como objeto principal de análise aquilo que chamaremos de seu discurso, o discurso sociológico da modernidade, procurando mostrar o vínculo substancial da sociologia com a episteme da modernidade, especialmente na figura do homem duplo empírico-transcendental: a sociologia seria, assim, uma derivação da episteme da modernidade e o conceito de sociedade, realidade social e as diversas teorias da simultaneidade estrutura e agência, seriam a versão sociológica do homem duplo empírico-transcendental, objeto e fundamento do saber ao mesmo tempo. Levando em consideração que a arqueologia estuda a constituição de formações discursivas e não teorias ou a validade de proposições científicas, como faz a epistemologia, histórica ou não, inicialmente fazemos uma gênese da constituição do conceito de arqueologia e de episteme em Michel Foucault, que se desenvolve em contraponto à fenomenologia como antropologia filosófica, ao estruturalismo e à epistemologia histórica. Depois apresentamos os conceitos de epistemes do Renascimento e Episteme Clássica, a fim de chegar à constituição da episteme da modernidade e mostrar, assim, os vínculos com o conceito de sociedade, realidade social e a simultaneidade estrutura e agência. No final tratamos dos temas da morte do homem, do pós-humanismo e do trans-humanismo que, neste caso, significam a perda de centralidade do homem como objeto e fundamento do saber, desestabilizando assim a episteme da modernidade e abrindo espaço para pensarmos em sua mutação arqueológica num processo de desantropologização do saber.

青藏高原东部混农季节性放牧及其对高山林线格局的影响

混农季节性放牧（agropastoral transhumance）通过作物种植和畜牧生产相结合的方式对不同海拔高度带上的资源进行相互补充利用，在亚洲兴都库什地区、青藏高原、横断山、东部及南部非洲、南美安第斯地区等具有悠久的历史。这种传统的生计系统几千年以来一直是居住在该地区的人类社会和自然生态系统相互作用的主要形式之一。这种传统的资源利用方式与山地自然植被以及特殊的山地人类文化和社会特征具有密切的协同演变关系。认识和理解这一关系，是山地生态学和人类学的核心科学问题之一。近年来，山地生态系统的多重功能性及动态演变对山区社会经济可持续发展的重要意义受到人们的不断关注。本文通过对云南省德钦县的12个自然村的混农季节性放牧以及对云南德钦、四川壤塘等山地植被格局特别是高海拔地带植被格局的的详细调查，探讨青藏高原东缘地区混农季节性放牧的主要特征、系统构成及相互关系，及其在全球变化、经济全球化和市场化及现代化过程中的变化趋势，分析混农季节性放牧与高山林线格局及生态系统的互动关系，旨在探讨山地地区人类活动与自然生态系统之间的互动关系，从而为山区社会经济可持续发展、环境建设和生物多样性保护等国家战略提供理论依据。 调查结果表明，混农季节性放牧是一种适应青藏高原东部高山峡谷地区环境因子及自然资源呈明显的垂直分布、资源数量稀少而时空分布异质性极高的生存环境的一种传统经济形式。这种传统的畜牧业的主要生产目的仍然是提供当地基本生存所需的产品，饲养牲口的种类和数量取决于农户的当地需求并且受资源的限制，因而维持在比较低的水平的。分布在不同海拔高度的放牧资源在一年中被牲口利用的时间也不同，互为补充，共同构成混农季节性放牧的资源基础。根据各社区永久居住点的位置和该村的土地资源特别是牧草地资源的分布范围，牲口迁移的距离和格局有较大的差异。。天然牧场仍然是最主要的畜牧业生产资源。混农季节性放牧中的农业系统和牧业系统互为补充，共同构成调查地区完整的的生计系统，农耕活动为放牧活动提供精饲料如粮食等和冬季饲料如秸秆， 其数量往往成为家庭畜牧业生产规模的主要决定因子之一。 通过对牲口数量和结构、牲口的时空迁移格局、牧业活动在整个经济活动中的相对重要性以及牧业活动和作物种植的关系方面的研究分析，混农季节性放牧在近几十年发生了深刻的变化。主要表现在牲口数量总体下降，牲口组成发生变化，牲口移动性降低、牧业活动的经济重要性下降以及牧业活动和种植活动之间的相互依存度降低等。上述变化的根本驱动力是发生在当地、地区及全球尺度上的环境、政治、社会经济、技术和文化等的变化，从而造成当地群众畜牧生产目标、土地利用和劳动力的分布等发生了变化。当地生计系统发生的改变可能会带来对方面而深刻的政治、社会经济、文化和生态影响。 混农季节性放牧这种古老的传统生计策略面临着许多挑战，如冬季饲料短缺、草场退化、缺乏市场竞争力、经济重要性降低、对年轻人缺乏吸引力、国家缺乏专门的政策指导等。与此同时，经济全球化、市场经济、新技术的应用、替代生计机会的增加、国家对于山地生态系统的作用的重新定位等也为传统生计系统转型、实现社会与生态共赢创造了机遇。 混农季节性放牧活动对亚高山及树线交错带生态系统系统的互动方式主要体现在以下几个方面：（1）牲口啃食、践踏等影响森林群落更新，改变森林群落的组成和结构，从而影响森林群落的演替进程和植被格局。林线边缘是搭建夏棚的首选地点，因此林线及树线交错地带就成了牲口活动的主要场所之一；（2）利用火烧开辟、维持和改良高山牧场； 3）在亚高山火灾迹地的放牧活动能够阻止火烧迹地的顺向演替； 4）牧民在林线附近获取建材和薪材等活动影响高山林线附近森林的结构和功能。 在调查区域，梅里雪山、白马雪山、甲午雪山的林线海拔高度在4200-4300m之间； 四川雅江、理塘一线，林线位置多在4300-4400m；四川壤塘二林场一带的林线主体在4100-4200m，在个别地区达到4300m； 在贡嘎山的南坡和东坡一带，林线位置在3600-3700m；而在四川松潘一带，林线位置主体在3700-3800米左右。树线高度的分布趋势和林线一致。混农季节性放牧及其有关人类利用活动使研究地区很多地方高山林线降低、树线交错带宽变窄或消失。在研究地区，总体情况是，阳坡和半阳坡（南坡、西南坡等）的林线和树线比阴坡和半阴坡（北坡、东北坡等）低，变化幅度达20-200m。这种差异主要是为了开辟牧场而人为清除了南向坡自然林线及其以上的植被从而使林线位置下降所致。在南坡自然林线保留得比较好的地方，林线和树线依然可以达到甚至超过北坡林线和树线的高度。放牧活动抑制了高山林线带火烧迹地的天然更新，从而使林线位置保持在目前的位置。 放牧活动对高山林线带森林群落更新的影响是显著的。自然林线内的乔木个体密度特别是新生苗和幼苗的密度大大高于非自然林线。没有放牧的自然林线及树线交错带内的I级个体（新生苗）密度达到725-2917株/公顷，而与之相对的处理样地内I级个体的密度只有0-228株/公顷；II级个体（高度10-50cm）也表现出类似的趋势，在没有放牧的自然林线及树线交错带样方内，其密度达到550-5208株/，而在放牧处理样方内只有14-321株/公顷。在非自然林线带样地内，在有正常放牧的样地内，完全缺乏I级个体。 从相对比例来看，没有放牧的样方内的I、II级个体在全部个体中所占的比例显著高于有放牧活动的样方。放牧使林线交错带的乔木幼苗数量显著减少，从而影响林线及树线交错带森林群落的天然更新过程。林线和树线交错带的灌木对乔木幼苗具有重要的保护作用，能够为树线树种如冷杉等幼苗的定居体提供有利的微气候环境，同时保护苗免受牲口的啃食和践踏。火烧以后接着进行放牧能够100%地抑制高山林线带的幼苗更新。 高山牧场放牧强度降低、使用时间缩短而低海拔地带放牧强度增加是研究地区混农季节性放牧系统的一个显著变化。这种变化也必然会引起各海拔带上的生态系统的变化。放牧强度的降低、生产性用火的停止将导致原来通过人工火烧而降低并通过进一步的火烧和放牧活动来维持的林线及其以上地带的灌木盖度和高度的增加，从而为林线森林群落的扩张创造条件。 青藏高原东部高山峡谷地区是我国重要的山地生态系统，在我国的生物多样性保护、生态环境建设、社会经济可持续发展战略中具有举足轻重的作用。正确认识人类特别是当地传统的生计系统与生态环境系统的互动关系是实现上述战略目标的前提。决策者必须以综合、系统的的视角协调促进社会经济可持续发展、保护生物及文化多样性和维持人、牲口和生态系统之间的平衡的多重目标。 Agropastoral transhumance, which makes a complementary exploitation of the natural resources at different altitudinal belts through a combination of migratory animal husbandry and crop cultivation, has a long history in Hindu-Kush Himalaya, Tibet Plateau, Hengduan Ranges, eastern and southern Africa and the Andes region of south America.For millennia, this traditional livelihood strategy has been one of the main forms of interaction between human societies inhabiting in these regions and their natural ecocystems. A close co-evolutionary relationship has been developed between this indigenous resources management systems and the mountain vegetation systems on the one hand and a unique set of cultural values and social features on the other. Understanding this relationship has been one of the core scientific issues in mountain ecology and anthropology. In recent years, the importance of the multiple functions of the mountain ecosystems and their dynamic changes in the sustainable socio-economic development of the mountain regions has gained increasing attention. This paper, which is based on a detailed study on the agropastoral practices of the 12 natural villages in Deqin County of Yunnan, and the mountainnn vegetation patterns in Deqin of Yunnan and Rangtang County of Sichuan, intends to reveal the major characteristics, system composition and the inter-relations of the subsystems of the agropastoral transhumance in Eastern Tibetan Plateau as well as the trends of changes of the system within the context of global changes, economic globalization and modernity process of China and analyze the relations between agropastoral transhumance and alpine ecosystem, ao as to understand the interactions between human activities and natural ecosystems of the mountains and provide theoretical basis for the national strategies in eocioeconomic development, environmental reconstruction and biodiversity conservation in the mountain regions. Results of the survey indicate that agropastoral transhumance in the investigated area is a traditional economic form that is highly adapted to the eastern Tibet Plateau where the topography features high peaks and deep gorges and where the highly variable environmental parameters and scanty natural resources exhibit a distinct vertical spectrum of distribution and great temporal and spatial heterogeneity. The main objective of pastoral management is still aimed at the production of basic goods and services of local people and thus the type and size of animals raised for each household mainly depend on local needs and are limited by the availability of natural resources. The scale of production is relatively low. Pastoral resources at different altidudinal belts are complementarily used at different seasons of a year and thus form the resources basis for agropastoral production of the study area. Migration distances and patterns vary with the location of the permanent settlements, the elevational distribution range of the resources of the villages concerned. Natural pastures (rangelands) are the main fodder resources and sumplement feedings only account for less than 5% of the total fodder consumption. Crop cultivation and pastoral activities support each other to form a complete livelihood system. The ability of the farmig lands (crop cultivation) to provide the pastoral activities with concentrates and sumplements often becomes a main factor limiting the scale of livestock production at household level. Agropastoral transhumance is experiencing drastic changes in recent decades as is reflected in the size and composition of animals, the seasonal migration pattern, the relative importance of pastoralism in the household economy and the interplays of agricultural and pastoral elements of the system. In general, there is a decline in animal population and mobility, a shift in animal composition to meet new needs arising from changed macro-economic situation, a decrease in the relative importance in the household economy and an increasing decoupling of agro&pastoral relations. The fundamental divers of these changes can be traced to environmental, social, economic, technological and cultural changes from local to global levels and such changes have further caused local changes in livestock management objectives, land use and distribution of labor forces. Changes in local livelihood systems could have profound political, socioeconomic, cultural and ecological conseuquences. Agropastoral transhumance, as an age-old traditional livelihood strategy, is facing multifacet challenges, such as winter fodder shortage, rangeland degradation, lack of market competitiveness, decrease in economic importance, lack of appreciation among the young generation and adequate policies from the government. At the same time, economic globalization, market economy, intrdoctution of new technologies, increase of alternative income generating opportunities and the national re-oreitation of policies on mountain ecosystems have all brought about new opportunities for the transformation of the traditional livelihood system and the synchronized development of local society and the environment. Agropastoral transhumance interacts with the ecosystems at the timberline and treeline ecotone mainly through the following aspects: 1)Animal browsing and stamping affect the regeneration process of the forest communities and alters the composition and structure of the forest which in turn affect the succession process and vegetation pattern of the forest communities. Forest edges are the priority locations for summer houses and therefore the timeline and treeline area becomes the major venues of aninal activities; （2）herders create, maintain and improve pastures through burning that remove the forest communities at the timeline and treeline ecotone; 3）immediate grazing on the fire sites can significantly prevent the fire sites from perogressive succession; and 4）herders harvesting of construction timber and firewoods affects the structure and functions of the forest communities at the timberline and treeline zone. Timberline position in the survey region shows geographical variations. It is around 4200-4300m in Meilixueshan, Baimaxueshan and Jiawuxueshan in Northwest of Yunnan and rises to 4300-4400m in Yajiang County and Litang County of Sichuan. In Rangtang of Sichuan, it is between 4100-4200m, though reaching 4300m in localized sites. In the southern and eastern slopes of Gongga Mountain, the timberline is only between 3600m and 3700m and in Songpan County at the upper reach of the Minjiang River the timberline is around 3700-3800m.Treeline pattern follows similar trend. In many places, agropastoral transhumance and related human activities have lowered the timberline and treeline and narrowed or removed the treeline ecotone. In the area of survey, generally speaking, timberlines and treelines are lower on the southern slopes than on the northern slopes, with a difference between 20 and 200m. This is mainly because that the use of fires to crerate pastures has removed the forest vegetation at the previous timberline and above. In fact, in many places, well-preserved forests on the south slopes have even high timberline position that the corresponding northern slopes. At subalpine zone, grazing activities could have prohibited the natural regeneration of many forest fire sites and maintained the forest position at the present level. Grazing has a significant impact on the regernation process of forest communities at the timberline zone. Natural timberline and treeline ecotone has much higher density of treeline species individuals especially the emergents and seedlings than the timberlines that are maintained by human activities. In natural timberline and treelien ecotone without grazing interference, the density of the I Class seedlings (less than 10cm in height) ranges 725-2917 /hm2; while that in the treatment plots (with grazing disturbance) is only 0-228//hm2；II Class seedlings (10-50cm）exhibit similar density trends, reaching 550-5208//hm2 in natural timberline without grazing but only 14-321//hm2 in the plots with grazing treatment. In the man-created timberlines, there is no I Class seedling at all in plots with normal grazing activities. In relative terms, in plots without grazing activities, the propotion of I Class and II Class seedlings is much higher than that in plots with grazing. Grazing activities have significantly reduced the number of seedlings in the timberline ane treeline ecotone, and thus affect the natural regeneration process of the forests. Shrubs at the timberline and treeline ecotone can effectively protect the seedlings from severe climate and animal tramping, thus increasing the survival rate of the seedlings. Grazing following fires can completely inhibit forest regeneration process at timberline. Changes in agropastoral transhumance will have great impact on the timberline and treeline pattern of the studied area. The decrease in grazing intensity on alpine pastrues and the cessation of the use of fires will result an increase in the cover and height of shrubs above the present human-maintained treeline, which will create further condition for the expansion of timberline forest communities. Eastern Tibet Plateau harbors some most important mountain ecosystems of China that are of vital importance to the country’s strategy in biodiversity conservation, environmental construction and sustainable sociaoeconomic development. A proper knowledge of the interactions between traditional livelihood systems and the ecosystems in the region is a precondition to the realization of the above strategic goals. Therefore, the decision-makers must have a holistic and systemic perspective so as to integrate the multiple objectives of promoting sustainable socioeconomic development, conserving biological and cultural diversity and maintaining the balances among people, animal population and the ecosystems.

社会发展与中国人人格变迁——控制测验理论与工具的变异后不同时期的中国人人格差异研究

In non-western society，researches on social development and personality change focused on economic development and social modernization. The present study is aimed at exploring the relationship between the social transformation and personality changes of Chinese people by using so-called indigenous personality measurement of CPAI (Chinese Personality Assessment Inventory). Meanwhile, the influence of CPAI measurement itself and measurement theory were also taken into consideration. In study 1, two sets of CPAI data collected in a 10 year interval were analyzed. At the same time, the CPAI-2 data was analyzed in terms of modernization level of various cities from which the data were collected. However, this study didn’t consider the importance of “equivalence” of the measurement, CPAI. In study 2, we detected DIF (Differential item functioning) across the different period groups to confirm if CPAI was equal to people in different period. In this process, both CTT and IRT method were used. The outcome reminded us that there were some DIF items. In study 3, to make sure that the personality measurement is fair to people in different period, we only saved those items whose DIF effect size lower than 0.01, and used IRT method to estimate test-taker’s personality. Then, cohort analysis was used to explore the pattern of personality change of Chinese people. In study 4, we factor-analyzed the DIF items to find the relation between social transformation and the latent personality variable which were composed of DIF items. From these 4 studies, we could got the following conclusions: (1) The CPAI 22 traits could be divided into two categories, with the changing of age, period and cohort, type I traits didn’t change, they were Logical vs Affective Orientation, Enterprise, Responsibility, Inferiority vs Self-Acceptance, Optimism vs Pessimism, Face, Family, Defensive, Graciousness vs Meanness; While with the changing of age, period and cohort, type II traits changed, they were Leadership, Self vs. Social Orientation, Veraciousness vs Slickness, Traditionalism vs Modernity, Harmony, Renqing, Meticulousness, Extraversion vs Introversion, Emotionality, Practical Mindedness, Internal vs External Locus of Control, Thrift vs Extravagance, Discipline. Meanwhile DIF items measured 5 psychologycial characteristics which changed greatly with the changing of age, period and cohort, they were Life attitude of Cynicism-realism, Psychological maladjustment, Coping style of Waiyuanneifang, Self-efficacy, the value of Individualism. (2) In sum, Chinese people in 1992 were more traditional than those in 2001, and with the 10-year of rapid development, according to the market economy’s needs, Chinese people became more individualism. (3) The DIF method of CTT and IRT were comparable. But, in generally, IRT method was more accurate and valid in detecting DIF as were as estimating personality. (4) The DIF outcomes showed that CPAI had good item validity. Meanwhile, it’s possible to develop a subscale by using CPAI items to assess some psychological characteristics. In this current study, according to their stability and variability, we could divided personality traits and psychological characteristics into 3 categories, and the outcome supported the hypothesis of “Six Factor Model”, these foundings were of some theoretic meanings. Meanwhile, as the relation between social development and personality change being explored, it certain help Chinese people cope with the rapid changing society. In this study, we also found that it’s possible to develop a subscale by using CPAI items to assess obverse personality traits and it had some practical use. Furthermore, the use of different measurement theory and cohort analysis embodied some innovation in methodology.

?Minorities with a Message?: The Beveridge Report on Broadcasting (1949?1951) and Wales

Medhurst, J. (2008). 'Minorities with a Message': the Beveridge Report on Broadcasting (1949-51) and Wales. Twentieth Century British History. 19(2), pp.217-233. RAE2008

The Jews in the Modern World : A History Since 1750

Rubinstein, William, et al., The Jews in the Modern World: A History Since 1750 (London: Hodder and Arnold, 2002), pp.xiv+449 RAE2008

Developing the untapped wealth of Britain's ?Celtic Fringe? : Water engineering and the Welsh landscape, 1870 ? 1960

Roberts, O. (2006). Developing the untapped wealth of Britain's ?Celtic fringe?: water engineering and the Welsh landscape, 1870-1960. Landscape Research. 31(2), pp.121-133. RAE2008

Wytwarzanie przestrzeni autentycznej jako krytyka nowoczesności

The paper discusses social practices of creating as well as producing authentic objects and space. My deliberations are based on the thesis of the authors of the books The tourist gaze (John Urry), The tourist. A new theory of the leisure class (Dean MacCannell); Contested natures (Phil Macnaghten and John Urry), but also on my own research concerning attitudes towards wolfs in western and eastern Poland. The point of the article is that at the age of the new visual media, postmodernism and posttourism, when it is difficult to recognize whether an object is the original or a copy, man still wants to stand on the firm ground of genuine values. The sociologists mentioned above claim that this is why in the modern world there is a demand for authentic objects and so in an answer to this need such attractions like w i l d n e s s and r u s t i c i t y are produced. In the first part of the article I present an example of a visual product – an English cottage. Secondly, basing on the results of some research concerning attitudes towards wolves, I attempt to show that in Poland there are also some practices the idea of which is to create an authentic space - wild nature. Finally I emphasize that constructed authentic space, scenes, and landscapes are examples of myths – wildness, rusticity – the consequence of nostalgia for lost authentic world.

Od "Subaltern studies" do "Provincializig Europe". Kilka postkolonialnych refleksji na temat historii

Tekst wskazuje II połowę XX wieku jako cezurę wyznaczającą kres dziewiętnastowiecznego pojęcia historii, służącego europejskim imperiom do uzasadnienia ekspansji kolonialnej. Na przykładzie kontrastu Indii i Zachodu dowodzi, że myślenie historyczne jest uwarunkowane kulturowo. Ruchy antykolonialne odwracają dyskurs kolonialny, czyniąc z niego argument dla szybkiej demokratyzacji społeczeństw, odbiegającej od modelu europejskiego za sprawą zredukowanej liczby etapów postępu cywilizacyjnego i rezygnacji z perspektywy historycznej. Seria Subaltern Studies podważa uniwersalność europejskiego modelu nowoczesności i jego adekwatność na terenach byłych kolonii po upadku zachodnich imperiów.

Na krawędzi obrazu. O po-malarskich pracach w polskiej sztuce lat sześćdziesiątych

Wydział Historyczny: Instytut Historii Sztuki

Filozofia antyczna wobec problemu interpretacji. Rozwój alegorezy od przedsokratyków do Arystotelesa

The present work examines the beginnings of ancient hermeneutics. More specifically, it discusses the connection between the rise of the practice of allegoresis, on the one hand, and the emergence of the first theory of figurative language, on the other. Thus, this book investigates the specific historical and cultural circumstances that enabled the ancient Greeks not only to discover the possibility of allegorical interpretation, but also to treat figurative language as a philosophical problem. By posing difficulties in understanding the enigmatic sense of various esoteric doctrines, poems, oracles and riddles, figurative language created the context for theoretical reflection on the meaning of these “messages”. Hence, ancient interpreters began to ponder over the nature and functions of figurative (“enigmatic”) language as well as over the techniques of its proper use and interpretation. Although the practice of allegorical interpretation was closely linked to the development of the whole of ancient philosophy, the present work covers only the period from the 6th to the 4th century B.C. It concentrates, then, on the philosophical and cultural consequences of allegoresis in the classical age. The main thesis advocated here has it that the ancient Greeks were in-clined to regard allegory as a cognitive problem rather than merely as a stylistic or a literary one. When searching for the hidden meanings of various esoteric doc-trines, poems, oracles and riddles, ancient interpreters of these “messages” assumed allegory to be the only tool suitable for articulating certain matters. In other words, it was their belief that the use of figurative language resulted from the necessity of expressing things that were otherwise inexpressible. The present work has been organized in the following manner. The first part contains historical and philological discussions that provide the point of departure for more philosophical considerations. This part consists of two introductory chapters. Chapter one situates the practice of allegorical interpretation at the borderline of two different traditions: the rhetorical-grammatical and the hermeneutical. In order to clearly differentiate between the two, chapter one distinguishes between allegory and allegoresis, on the one hand, and allegoresis and exegesis, on the other. While pointing to the conventionality (and even arbitrariness) of such distinctions, the chapter argues, nevertheless, for their heuristic usefulness. The remaining part of chapter one focuses on a historical and philological reconstruction of the most important conceptual tools of ancient hermeneutics. Discussing the semantics of such terms as allēgoría, hypónoia, ainigma and symbolon proves important for at least two crucial reasons. Firstly, it reveals the mutual affinity between allegoresis and divination, i.e., practices that are inherently connected with the need to discover the latent meaning of the “message” in question (whether poem or oracle). Secondly, these philological analyses bring to light the specificity of the ancient understanding of such concepts as allegory or symbol. It goes without saying that antiquity employed these terms in a manner quite disparate from modernity. Chapter one concludes with a discussion of ancient views on the cognitive value of figurative (“enigmatic”) language. Chapter two focuses on the role that allegoresis played in the process of transforming mythos into logos. It is suggested here that it was the practice of allegorical interpretation that made it possible to preserve the traditional myths as an important point of reference for the whole of ancient philosophy. Thus, chapter two argues that the existence of a clear opposition between mythos into logos in Preplatonic philosophy is highly questionable in light of the indisputable fact that the Presocratics, Sophists and Cynics were profoundly convinced about the cognitive value of mythos (this conviction was also shared by Plato and Aristotle, but their attitude towards myth was more complex). Consequently, chapter two argues that in Preplatonic philosophy, myth played a function analogous to the concepts discussed in chapter one (i.e., hidden meanings, enigmas and symbols), for in all these cases, ancient interpreters found tools for conveying issues that were otherwise difficult to convey. Chapter two concludes with a classification of various types of allegoresis. Whilst chapters one and two serve as a historical and philological introduction, the second part of this book concentrates on the close relationship between the development of allegoresis, on the one hand, and the flowering of philosophy, on the other. Thus, chapter three discusses the crucial role that allegorical interpretation came to play in Preplatonic philosophy, chapter four deals with Plato’s highly complex and ambivalent attitude to allegoresis, and chapter five has been devoted to Aristotle’s original approach to the practice of allegorical interpretation. It is evident that allegoresis was of paramount importance for the ancient thinkers, irrespective of whether they would value it positively (Preplatonic philosophers and Aristotle) or negatively (Plato). Beginning with the 6th century B.C., the ancient practice of allegorical interpretation is motivated by two distinct interests. On the one hand, the practice of allegorical interpretation reflects the more or less “conservative” attachment to the authority of the poet (whether Homer, Hesiod or Orpheus). The purpose of this apologetic allegoresis is to exonerate poetry from the charges leveled at it by the first philosophers and, though to a lesser degree, historians. Generally, these allegorists seek to save the traditional paideia that builds on the works of the poets. On the other hand, the practice of allegorical interpretation reflects also the more or less “progressive” desire to make original use of the authority of the poet (whether Homer, Hesiod or Orpheus) so as to promote a given philosophical doctrine. The objective of this instrumental allegoresis is to exculpate philosophy from the accusations brought against it by the more conservative circles. Needless to say, these allegorists significantly contribute to the process of the gradual replacing of the mythical view of the world with its more philosophical explanation. The present book suggests that it is the philosophy of Aristotle that should be regarded as a sort of acme in the development of ancient hermeneutics. The reasons for this are twofold. On the one hand, the Stagirite positively values the practice of allegoresis, rehabilitating, thus, the tradition of Preplatonic philosophy against Plato. And, on the other hand, Aristotle initiates the theoretical reflection on figurative (“enigmatic”) language. Hence, in Aristotle we encounter not only the practice of allegoresis, but also the theory of allegory (although the philosopher does not use the term allēgoría). With the situation being as it is, the significance of Aristotle’s work cannot be overestimated. First of all, the Stagirite introduces the concept of metaphor into the then philosophical considerations. From that moment onwards, the phenomenon of figurative language becomes an important philosophical issue. After Aristo-tle, the preponderance of thinkers would feel obliged to specify the rules for the appropriate use of figurative language and the techniques of its correct interpretation. Furthermore, Aristotle ascribes to metaphor (and to various other “excellent” sayings) the function of increasing and enhancing our knowledge. Thus, according to the Stagirite, figurative language is not only an ornamental device, but it can also have a significant explanatory power. Finally, Aristotle observes that figurative expressions cause words to become ambiguous. In this context, the philosopher notices that ambiguity can enrich the language of a poet, but it can also hinder a dialectical discussion. Accordingly, Aristotle is inclined to value polysemy either positively or negatively. Importantly, however, the Stagirite is perfectly aware of the fact that in natural languages ambiguity is unavoidable. This is why Aristotle initiates a syste-matic reflection on the phenomenon of ambiguity and distinguishes its various kinds. In Aristotle, ambiguity is, then, both a problem that needs to be identified and a tool that can help in elucidating intricate philosophical issues. This unique approach to ambiguity and figurative (“enigmatic”) language enabled Aristotle to formulate invaluable intuitions that still await appropriate recognition.

Spór o kulturę muzyczną w Polsce – twórca modernistyczny w polemice z awangardą na przykładzie działalności i twórczości Tadeusza Szeligowskiego

Wydział Nauk Społecznych