面对城市问题，城市大规模的更新改造运动成为人们建构美好家园的出路。城市更新往往关涉城市空间的变迁，空间的变迁影响城市形态、市民生活和城市发展。作为城市核心空间的公共空间，其物理空间的更迭牵动并塑造着社会空间的变化，社会空间的变化代表着公共生活模式的变更。因此，资本助力的空间生产对城市公共空间变迁的影响，公共空间的特征、社会功能的变化，公共空间变迁对社会活动、社会关系及公共生活的具体影响，成为本研究的主要议题。同时，本研究以文化为切入点，关注文化在空间生产过程中扮演的角色，力图得到贴近民众公共生活和文化生活的社会学答案。 由于气候炎热、地势陡峭等原因，茶馆在重庆地区具有极大的普遍性，是人们日常休闲娱乐、闲话家常的场所，十八梯地区仍然保留着独具地域特色的传统茶馆，也因城市更新产生了一批新式茶馆，新老茶馆并存的现状为探析城市更新对公共空间的影响提供了得天独厚的条件。本研究以重庆十八梯的传统茶馆——老刘茶馆和新式茶馆——浅里茶馆为个案，对两个茶馆在物理空间、空间活动和社会关系上的异同进行比较研究。研究发现，空间生产作用下的新式茶馆展现出与老式茶馆极大的不同，不同于空间格局简陋、喝茶氛围热闹、消费主体间熟识、人际关系随意、社会功能单一的老刘茶馆，浅里茶馆在以上几个方面分别表现出精致、安静、陌生、正式而多元的特征，但二者的消费行为都受到内生的文化惯习的印刻，也都具有不变的“摆龙门阵”的社交功能。老刘茶馆的社会关系是熟人社会的延续，人们在日常的交往中经常出现互惠行为，通过连续的交往建立了非正式群体，也对茶馆空间产生了依赖和情感交换行为；空间生产作用下产生的浅里茶馆，更强调交往中的私人化互动、休闲化交往、享受化独处，展现出社会公共规则引领下的城市公共生活模式；老刘茶馆和浅里茶馆都是人们休闲、娱乐、放松的公共空间，不同于老刘茶馆极具内生性和群体性的关系模式，空间生产构建了更具公共性和开放性的浅里茶馆空间。 在十八梯空间生产过程中，政府扮演着规划者和经营者双重角色，市场是空间生产的实践者，两者联合推动着城市空间的生产，也更新居民的空间记忆；贯穿其间的城市空间生产过程展现出复合性、在地性、公共性和文化性特征；以文化为驱动力的空间生产，强调丰富、特色的文化意义和文化象征，创造出的浅里茶馆是想象化空间，也是象征性的文化消费空间。基于以上结果，本研究对城市空间生产中文化的作用和地位、城市公共空间的建设原则、城市空间生产的社会效果进行思考，认为城市设计要注重城市文化的“整体性”“原真性”保护、让居民共享城市文化记忆，让城市的公共空间设计适应城市文化惯习、根植于居民的日常生活。城市的空间生产应该让个体形成公共、多元的社会关系，促进市民的认同感和归属感，加强区域社会融合，传递城市文化精髓，加强社会凝聚力。

When facing urban problems, the large-scale renewal and transformation movement of the city has become the way for people to build a beautiful home. Urban renewal is often related to the changes of urban space. The changes of space will affect urban morphology, civic life and urban development. As core spaces of the city, the changes of physical public space affect the change of social public space. The change of social space represents the change of public life mode. Therefore, the influence of capital-assisted space production on urban public space changes, the characteristics and social functions of public space, and the specific impacts of public space changes on social activities, social relations and public life have become the main topics of this study. At the same time, this study takes culture as an entry point, pays attention to the role of culture in the process of space production, and tries to get sociological answers that are close to the public life and cultural life of the people. Due to the hot climate and steep terrain, the teahouse has great universality in Chongqing. It is a place for people to enjoy daily leisure and chat. Shibati still retains the traditional teahouse with unique regional characteristics. A number of new teahouses have emerged, and the current situation of coexistence of new and old teahouses provides unique conditions for exploring the impact of urban renewal on public spaces. Teahouse is a typical space in Chongqing.Through the case of the traditional teahouse Laoliu Teahouse and the new teahouse Qianli Teahouse in Shibati, Chongqing, a comparative study of the similarities and differences between the two teahouses in physical space, space activities and social relations. The new teahouse under the influence of space production is very different from the old teahouse. It is different from the Laoliu Teahouse with simple space structure, lively tea atmosphere, familiarity among consumers, random interpersonal relationship and single social function. Qianli Teahouse show exquisite, quiet, unfamiliar, formal and pluralistic characteristics in the above aspects, but the consumption behavior of both are imprinted by endogenous cultural habits, and they all have the same social function of “chatting”. The social relationship of the Laoliu Teahouse is a continuation of the acquaintance society, and reciprocity often occurs in people's daily interactions. Moreover, informal groups have been established through long-term and continuous exchanges, and there has also been an act of dependence and emotional exchange on the teahouse space. The Qianli Teahouses produced under the influence of space production emphasized the private interaction, leisure interaction and enjoyable solitude in the communication, which showed the urban public life mode led by social public rules; Laoliu Teahouse and Qianli Teahouses are public places for leisure, entertainment, and relaxing. Different from the endogenous and group relationship model of Laoliu Teahouse, the production of space built a more public and open space of Qianli Teahouse. In the production process of Shibati, the government played the dual role of planner and operator. The market is the practitioner of space production. The two jointly promoted the production of urban space and updated the spatial memory of residents. The culture-driven space production emphasize rich and distinctive cultural significance and cultural symbols, and created an imaginary space and a symbolic cultural consumption space of Qianli Teahouse.In addition, this study also considered the role and status of culture in urban space production and the principles of urban public space construction. It is believed that urban space design should pay attention to the integrity and authenticity of urban culture, so that residents can share the memory of urban culture, and that the design of urban public space can be adapted to the habit of urban culture and rooted in the daily life of residents. The spatial production of the city should achieve the formation of public and pluralistic social relations, promote the sense of identity and belonging of the citizens, strengthen regional integration, convey the essence of urban culture, and strengthen the effect of social cohesion.