Drought, as a recurring extreme climate event, affects the structure, function, and process of terrestrial ecosystems. Despite the increasing occurrence and intensity of the drought in the past decade in Southwestern ...Drought, as a recurring extreme climate event, affects the structure, function, and process of terrestrial ecosystems. Despite the increasing occurrence and intensity of the drought in the past decade in Southwestern China, the impacts of continuous drought events on vegetation in this region remain unclear. During 2001–2012, Southwestern China experienced the severe drought events from 2009 to 2011. Our aim is to characterize drought conditions in the Southwestern China and explore the impacts on the vegetation condition and terrestrial ecosystem productivity. The Standardized Precipitation Index(SPI) was used to characterize drought area and intensity and a light-use efficiency model was used to explore the effect of drought on the terrestrial ecosystem productivity with Moderate Resolution Imaging Spectrometer(MODIS) data. The SPI captured the major drought events in Southwestern China during the study period, indicated that the 12-year period of this study included both ‘normal' precipitation years and two severe drought events in 2009–2010 and 2011. Results showed that vegetation greenness(Normalized Difference Vegetation Index, NDVI and Enhanced Vegetation Index, EVI) both declined in 2009/2010 drought, but the 2011 drought resulted in less declines of vegetation greenness and productivity due to shorten drought duration and rising temperature. Meanwhile, it was about 5 months lapse between drought events and maximum declines in vegetation greenness for 2009/2010 drought events. In addition, forest, grassland and cropland revealed significant different ecosystem responses to drought. It indicated that grassland showed an early sensitivity to drought, while cropland was the most sensitive to water deficit and forest was more resilient to drought. This study suggests that it is necessary to detect the difference responses of ecosystem to drought in a regional area with satellite data and ecosystem model.展开更多
This paper discusses two alternative ways of existence of the human being： participation in the concept of reason and participation in the events of the world. It is argued that the traditional Western philosophy fro...This paper discusses two alternative ways of existence of the human being： participation in the concept of reason and participation in the events of the world. It is argued that the traditional Western philosophy from Parmenides and Plato to R. Descartes, I. Kant, and G. Hegel can be described as the participation in the concept of reason. This tradition is characterized by the goal to assimilate the things of the world by concept of reason and in accordance with a project reason, to change the world. This led to the ecological catastrophe. We can overcome ecological catastrophe successfully only when we change the paradigm and shift to the paradigm of participation in the events of the world. The article is based on A. Badiou＇s conception of event which is contrasted with Descartes＇ conception of the event. Argumentation of the article shows the importance of B. Spinoza＇s monistic philosophy for our epoch, which is struck by the ecological disaster. This philosophy is not characterised by the war between things and thoughts, because both thoughts and things are attributes expressing the same God or Nature and are not in conflict with one another.展开更多
Expressions of emotion in the media, especially in the context of news, are often criticized as promoting irrational attitudes. For supporters of this kind of criticism, rather than addressing such emotional sensitivi...Expressions of emotion in the media, especially in the context of news, are often criticized as promoting irrational attitudes. For supporters of this kind of criticism, rather than addressing such emotional sensitivity, journalism should be objective, appealing to the rationality of the public. Anger, indignation, enthusiasm, and expressions of joy or sadness should not have part in public debates. From this perspective, rationality and emotions are opposed, the former being fundamental for the constitution of the public sphere, while the latter falls into the category of inner impulses. While Kant denied any sort of rationality to emotions, Gustave Lebon attributed emotional attitudes to crowds rather than to a public. In a crowd, emotions spread like an epidemic through a kind of contagion. The present study is based on a contrasting perspective and focuses on the rationality of emotions＇, whether in philosophy （Nussbaum）, sociology （Paperman, Aranguren 2014; Livet 2002）, or psychology （Krant-Gruber）. Oddly enough, these different approaches do not seem to have affected media studies where, belief in the irrationality of emotions, still dominates analyses of media coverage of natural or industrial catastrophes, wars, or terrorist attacks. Instead of considering the nature of emotions, or the question of whether they actually corrupt the objectivity of journalism and the supposed rationality of public debates, I will seek to develop a pragmatist approach to the question of what, emotions actually do. In fact, the idea of emotions spreading contagiously had been disputed since the 18th century when Adam Smith asked how a British newspaper reader could be affected by an earthquake happening in China. Suffering from a distance, says Adam Smith, is not the product of some kind of contagion. If we want to understand this sort of feeling, we have to imagine an inner moral spectator inside of every human being Oddly enough, Adam Smith considers emotions to be moral feelings. To feel horrified by the consequences of an earthquake, or to feel indignant about the death of innocent victims, are moral attitudes. In this respect, they are rational, but the feelings of indignation or horror also include bodily reactions. We scream, put our hands over our mouths; we blush, have tears in our eyes; we feel our heartbeat accelerate etc. These bodily reactions seem impulsive and entirely subjective, but to what extent can we say that they are rational or moral？展开更多
Public security emergency is a public crisis event, and we cannot anticipate the specific time, actual scale, specific situation and influence depth of emergencies. If the emergencies are not under control, the crisis...Public security emergency is a public crisis event, and we cannot anticipate the specific time, actual scale, specific situation and influence depth of emergencies. If the emergencies are not under control, the crisis will get worse and its destructive energy will be released quickly.Structure box is an invisible closed system which is constructed by local politics, economy, and culture. Namely, structure box is local social ecological environment. Structure box is a closed area which is full of anger. Therefore, in such environment with too much pressure, we need an outlet to release pressure. Anger is the social and psychological basis of the emotional resonance of onlooker, when the fuse incident occurred, so that the widespread anger in structure box will find the spotlight. The words and actions of the leaders in the informal group will produce a great social infection and circulatory response, and groups’ stirring will cause emotional resonance which is easy to burst. Thus, irrational behavior may caused by people. This processcan use five links to describe： occurrence of fuse events, information diffusion, emotional resonance, situational catalysis, control failure, and occurrence of public security emergency. This is the occurrence mechanism of public security emergency.展开更多
From the ecological viewpoint this paper discusses the urban spatial-temporal relationship. We take regional towns and cities as a complex man-land system of urban eco-community. This complex man-land system comprises...From the ecological viewpoint this paper discusses the urban spatial-temporal relationship. We take regional towns and cities as a complex man-land system of urban eco-community. This complex man-land system comprises two elements of ' man' and ' land' . Here, ' man' means organization with self-determined consciousness, and ' land' means the physical environment (niche) that ' man' depends on. The complex man-land system has three basic components. They are individual, population and community. Therefore there are six types of spatial relationship for the complex man-land system. They are individual, population,community,man-man, land-land and man-land spatial relationships. Taking the Pearl(Zhujiang) River Delta as a case study, the authors found some evidence of the urban spatial relationship from the remote sensing data. Firstly, the concentration and diffusion of the cities spatial relationship was found in the remote sensing imagery. Most of the cities concentrate in the core area of the Pearl River Delta, but the diffusion situation is also significant. Secondly, the growth behavior and succession behavior of the urban spatial relationship was found in the remote sensing images comparison with different temporal data. Thirdly, the inheritance, break, or meeting emergency behavior was observed from the remote sensing data. Fourthly, the authors found many cases of symbiosis and competition in the remote sensing data of the Pearl River Delta. Fifthly, the autoeciousness, stranglehold and invasion behavior of the urban spatial relationship was discovered from the remote sensing data.展开更多
基金Under the auspices of National Key Research and Development Program of China(No.2016YFB0501501,2017YFB0504000)National Natural Science Foundation of China(No.41401110,31400393)
文摘Drought, as a recurring extreme climate event, affects the structure, function, and process of terrestrial ecosystems. Despite the increasing occurrence and intensity of the drought in the past decade in Southwestern China, the impacts of continuous drought events on vegetation in this region remain unclear. During 2001–2012, Southwestern China experienced the severe drought events from 2009 to 2011. Our aim is to characterize drought conditions in the Southwestern China and explore the impacts on the vegetation condition and terrestrial ecosystem productivity. The Standardized Precipitation Index(SPI) was used to characterize drought area and intensity and a light-use efficiency model was used to explore the effect of drought on the terrestrial ecosystem productivity with Moderate Resolution Imaging Spectrometer(MODIS) data. The SPI captured the major drought events in Southwestern China during the study period, indicated that the 12-year period of this study included both ‘normal' precipitation years and two severe drought events in 2009–2010 and 2011. Results showed that vegetation greenness(Normalized Difference Vegetation Index, NDVI and Enhanced Vegetation Index, EVI) both declined in 2009/2010 drought, but the 2011 drought resulted in less declines of vegetation greenness and productivity due to shorten drought duration and rising temperature. Meanwhile, it was about 5 months lapse between drought events and maximum declines in vegetation greenness for 2009/2010 drought events. In addition, forest, grassland and cropland revealed significant different ecosystem responses to drought. It indicated that grassland showed an early sensitivity to drought, while cropland was the most sensitive to water deficit and forest was more resilient to drought. This study suggests that it is necessary to detect the difference responses of ecosystem to drought in a regional area with satellite data and ecosystem model.
文摘This paper discusses two alternative ways of existence of the human being： participation in the concept of reason and participation in the events of the world. It is argued that the traditional Western philosophy from Parmenides and Plato to R. Descartes, I. Kant, and G. Hegel can be described as the participation in the concept of reason. This tradition is characterized by the goal to assimilate the things of the world by concept of reason and in accordance with a project reason, to change the world. This led to the ecological catastrophe. We can overcome ecological catastrophe successfully only when we change the paradigm and shift to the paradigm of participation in the events of the world. The article is based on A. Badiou＇s conception of event which is contrasted with Descartes＇ conception of the event. Argumentation of the article shows the importance of B. Spinoza＇s monistic philosophy for our epoch, which is struck by the ecological disaster. This philosophy is not characterised by the war between things and thoughts, because both thoughts and things are attributes expressing the same God or Nature and are not in conflict with one another.
文摘Expressions of emotion in the media, especially in the context of news, are often criticized as promoting irrational attitudes. For supporters of this kind of criticism, rather than addressing such emotional sensitivity, journalism should be objective, appealing to the rationality of the public. Anger, indignation, enthusiasm, and expressions of joy or sadness should not have part in public debates. From this perspective, rationality and emotions are opposed, the former being fundamental for the constitution of the public sphere, while the latter falls into the category of inner impulses. While Kant denied any sort of rationality to emotions, Gustave Lebon attributed emotional attitudes to crowds rather than to a public. In a crowd, emotions spread like an epidemic through a kind of contagion. The present study is based on a contrasting perspective and focuses on the rationality of emotions＇, whether in philosophy （Nussbaum）, sociology （Paperman, Aranguren 2014; Livet 2002）, or psychology （Krant-Gruber）. Oddly enough, these different approaches do not seem to have affected media studies where, belief in the irrationality of emotions, still dominates analyses of media coverage of natural or industrial catastrophes, wars, or terrorist attacks. Instead of considering the nature of emotions, or the question of whether they actually corrupt the objectivity of journalism and the supposed rationality of public debates, I will seek to develop a pragmatist approach to the question of what, emotions actually do. In fact, the idea of emotions spreading contagiously had been disputed since the 18th century when Adam Smith asked how a British newspaper reader could be affected by an earthquake happening in China. Suffering from a distance, says Adam Smith, is not the product of some kind of contagion. If we want to understand this sort of feeling, we have to imagine an inner moral spectator inside of every human being Oddly enough, Adam Smith considers emotions to be moral feelings. To feel horrified by the consequences of an earthquake, or to feel indignant about the death of innocent victims, are moral attitudes. In this respect, they are rational, but the feelings of indignation or horror also include bodily reactions. We scream, put our hands over our mouths; we blush, have tears in our eyes; we feel our heartbeat accelerate etc. These bodily reactions seem impulsive and entirely subjective, but to what extent can we say that they are rational or moral？
文摘Public security emergency is a public crisis event, and we cannot anticipate the specific time, actual scale, specific situation and influence depth of emergencies. If the emergencies are not under control, the crisis will get worse and its destructive energy will be released quickly.Structure box is an invisible closed system which is constructed by local politics, economy, and culture. Namely, structure box is local social ecological environment. Structure box is a closed area which is full of anger. Therefore, in such environment with too much pressure, we need an outlet to release pressure. Anger is the social and psychological basis of the emotional resonance of onlooker, when the fuse incident occurred, so that the widespread anger in structure box will find the spotlight. The words and actions of the leaders in the informal group will produce a great social infection and circulatory response, and groups’ stirring will cause emotional resonance which is easy to burst. Thus, irrational behavior may caused by people. This processcan use five links to describe： occurrence of fuse events, information diffusion, emotional resonance, situational catalysis, control failure, and occurrence of public security emergency. This is the occurrence mechanism of public security emergency.
基金Under the auspices of the National Natural Science Foundation of China(No.69896250-4).
文摘From the ecological viewpoint this paper discusses the urban spatial-temporal relationship. We take regional towns and cities as a complex man-land system of urban eco-community. This complex man-land system comprises two elements of ' man' and ' land' . Here, ' man' means organization with self-determined consciousness, and ' land' means the physical environment (niche) that ' man' depends on. The complex man-land system has three basic components. They are individual, population and community. Therefore there are six types of spatial relationship for the complex man-land system. They are individual, population,community,man-man, land-land and man-land spatial relationships. Taking the Pearl(Zhujiang) River Delta as a case study, the authors found some evidence of the urban spatial relationship from the remote sensing data. Firstly, the concentration and diffusion of the cities spatial relationship was found in the remote sensing imagery. Most of the cities concentrate in the core area of the Pearl River Delta, but the diffusion situation is also significant. Secondly, the growth behavior and succession behavior of the urban spatial relationship was found in the remote sensing images comparison with different temporal data. Thirdly, the inheritance, break, or meeting emergency behavior was observed from the remote sensing data. Fourthly, the authors found many cases of symbiosis and competition in the remote sensing data of the Pearl River Delta. Fifthly, the autoeciousness, stranglehold and invasion behavior of the urban spatial relationship was discovered from the remote sensing data.
