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The extensive body of research associated with the name of Juan Carlos Rodríguez has failed to receive the attention it deserves. The reasons commonly adduced, by way of explanation, focus upon factors external to the texts themselves. In this article I review two recently published books by Rodríguez and a celebratory volume with an eye to foregrounding other, internal barriers to Rodríguez’s reception. These include a cyclical style of argumentation, of the kind associated with symptomal reading; the absence of a clear exposition of the Althusserian problematic upon which Rodríguez’s seminal texts are otherwise based; and a critique of Althusser’s alleged historicism, which, while it scores some useful points, was less than attentive to the philosopher’s complexities. More damagingly, this same critique also fuelled the scurrilous distortions of Althusser’s work still circulating throughout the bourgeois academy and so threatens Rodríguez’s own work with premature closure.

A variety of initiatives for developing virtual research environments, research infrastructures, and cyberinfrastructures have been funded in recent years. The systems produced vary considerably, but they all face the issue of sustainability, namely how to ensure the continued existence of a resource once the project that created it has finished. This paper addresses the sustainability issues faced by the TextGrid and TEXTvre virtual research environments for textual scholarship, examining the inter-project collaboration and cross-fertilization that took place, and investigating how the projects benefited from this exchange. It also examines how their sustainability is being facilitated by the more general-purpose DARIAH infrastructure, and conversely how their existing collaboration can serve as a model for future collaborations within the DARIAH community.

In the immediate aftermath of 1968, a number of works on Marxist literary theory appeared that were destined to command the attention not only of writers who were re- cognizably ‘Marxist’ or ‘Marxian’ but of others who boasted little in the way of allegiance to the Marxist tradition, however broadly defined. Two such works were Terry Eagleton’s Criticism and Ideology (1976) and Fredric Jameson’s The Political Unconscious (1981). While deeply and confessedly indebted to Louis Althusser for kick-starting their careers, inspirationally speaking, both Eagleton and Jameson were subsequently to reveal an ambiguous, even troubled relation to the French Marxist: Eagleton, through a series of texts that, their unquestionable distinction notwithstanding, run hot and cold in their commitment to ‘Althusserianism’; Jameson, through a brand of Hegelianizing Marxism that finally proved unable to take on board the full complexity of the Althusserian legacy. Preceding both these scholars chronologically, and bearing comparison with them in terms of intellectual range, ambition, and productivity, was Juan Carlos Rodríguez, whose Teoría e historia de la producción ideológica appeared in 1974. Except that there the similarities end, for whereas Eagleton and Jameson were destined to achieve star status within their profession, a rather different career trajectory awaited Rodríguez.

I examine the concept of affect or emotion in psychoanalysis in the context of Freud’s theory of anxiety especially that of the mechanism he proposed for inhibiting the psychological and physiological responses when anxiety-provoking situations threatened to recur. Freud pictures the original and subsequent experiences of anxiety as catastrophic and their recurrences as equally damaging. I argue that his picture and the deficiencies in the control mechanism he proposed have resulted in a lack of attention being given intense emotions in the psychoanalytic literature and a complete failure to consider those of less intensity.

Culture is (as Raymond Williams argued) a way of life, evidence and expression of a set of mutable values produced in but also conditioning people’s encounters with the world. The question, now, is: what ways of encountering the world will produce sustainable urban development? The challenge for policy and planning, then, is that change is produced in everyday life and often despite policies developed in political, social and cultural institutions to be delivered from a position of authority. This is not to say that policies have not at times been progressive; indeed, the planners and designers responsible for the concrete housing projects on the peripheries of many European cities were progressive, often socialists, and inspired by the modern promise that a new society can be engineered through design. The difficulty is, as Marvila demonstrates, it cannot be done through design alone, and perhaps does not begin there at all. If social change is to take place, perhaps it begins in a mutual interaction, a dialogic exchange in a space between dwelling and the ways in which consciousness becomes formalised in design or planning. Otherwise, in a separation of concept from actuality, of art from life, and of design from the occupation of space, is a hiatus in which fear and distrust are likely to grow. Opposition then takes the form either of vandalism or a desperate resistance which fails against the greater force of the dominant society or culture.

Waterfront development has become a sign for the post-industrial city. Cases such as Baltimore’s Harbor District, London Docklands, Cardiff Bay, and Barcelona’s Port Vell represent the transformation of districts of industrial decline into areas of new prosperity, as redundant industrial buildings are re-coded as sites of culture. But if the post-industrial city is a post-modern site of abundance, its benefits are unevenly distributed; centres of affluence construct margins of deprivation. Just as public art lent a veneer of cultural value to urban development in the 1980s, so the re-coding of industrial buildings as sites of culture in the ’90s contributes to a continuing aestheticisation of the city which affirms a dominant spatial order. What strategies, then, are appropriate for art in post-industrial cities?

Gli effetti sinergici di niobio e molibdeno nel ridurre le temperature di trasformazione da austenite a ferrite sono noti da circa 45 anni. I benefici sono stati ampiamente sfruttati in acciai per sistemi di tubazione dal 1971, quando una tubazione con acciaio da 485 MPa (X70) prodotto da IPSCO [1] è stata installata in Canada nella rete di trasporto del gas TransCanada e NovaCorp. In quel tempo, gli acciai erano prodotti in forma di lingotto semi-calmato che aveva una resilienza in direzione trasversale inferiore dovuta alla presenza di inclusioni di MnS e silicati. Altre applicazioni sono state effettuate con prodotti lunghi laminati a caldo [2] e lamiere di acciaio bonificato Nippon Steel HT80 [3,4]. Quando il carico di snervamento per sistemi di tubazione è aumentato a X80, XI00 ed oltre ed il contenuto di carbonio è stato ridotto a 0,03-0,06%, la combinazione Nb-Mo è diventata indispensabile per la produzione di acciai di largo consumo, in combinazione con cromo, rame e nichel. Questo articolo fornisce una breve cronologia dell';adozione di Nb-Mo e Nb-Mo-B come elementi di lega degli acciai dalla metà degli anni '60. [ABSTRACT FROM AUTHOR]

The folk-tale origins of the story of Heracles at the Crossroads are discussed and its association with the patterns of three questing brothers, of the tempting or testing of a hero, and of the female figures who attend on a hero shortly after his birth offering various destinies. [ABSTRACT FROM AUTHOR]