类型 状态报告
描述 源服务器未能找到目标资源的表示或者是不愿公开一个已经存在的资源表示。
It is proposed in the Resolution Approved at the Sixth Plenary Session of the Nineteenth Central Committee of the CPC: “The continuous success of the Sinicization and modernization of Marxism has showed a brand-new image of Marxism in the front of the world.” The “brand-new image” means the feelings that Marxism brings to people in terms of values. It is a new notion that marks our understanding of Marxism has entered a new realm. We must study deeply, cherish, protect and develop this new image of Marxism by combining the history of Marxism and that of the Party. The issue of the image of Marxism is about different types of Marxism. To put it in MAO Ze-dong’s words, the good image of Marxism can be called fragrant and vibrant Marxism, that is, correct and scientific Marxism that can be tested by practice and be accepted by common people, rather than flagrant or dead Marxism. By comparing the value of the Soviet-mode of socialist movements in the world with false and true versions of Marxism in the Party’s history, we can get the conclusion that the CPC is brave enough to free our mind, carries out theoretical innovation continuously and answers in a scientific way the issue of China, the issue of the world, the issue of people and that of the time in order to strive the cause of the Party and the nation to march forward continuously and to maintain the vitality and persuasion of Marxism endlessly.
The Resolution approved at the Sixth Plenary Session of the Nineteenth Central Committee of the CPC is an overall showcase of the historic significance of a century’s struggle of the Communist Party of China （CPC）, which fully demonstrates the responsibility and capability of a communist party. The Party’s hard work for a century has changed fundamentally the prospect and destiny of Chinese people, united and led Chinese people to change history, and composed a glorious chapter of 5,000-year history of development of the Chinese nation. The Party’s effort for a century has created a right path to achieve a great rejuvenation of the Chinese nation, and has led Chinese nation to an irreversible historical process of that rejuvenation. The Party’s effort for a century has profoundly influenced the historical process of the world, and has become an important driving force to propel the progress and development of human society. It has also forged the CPC who marches in advance of the time, and has revealed the historical characteristics of the CPC. The conclusions concerning five aspects of the Party’s struggle for a century made in the historic Resolution show the new understanding of the CPC Central Committee.
Remaining committed to self-reform is one of the ten valuable historical experiences gained over the past century through the effort of the Party, and it is the Party’s distinct character, greatest advantage and remarkable sign. The Communist Party of China has gained the strong core of leadership by constantly undertaking self-reform, correcting mistakes, purifying the team, and tempering the style of work. The great new project of Party building is the practical basis of self-reform, and the “three styles of working” are important experience and theoretical innovation of Party building. Rigorous self-governance is the due meaning of Party building. Under the conditions of ruling and market economy, it should be implemented in all activities of Party building. The full and rigorous self-governance in the new era creates a new realm of self-reform of the great Party in 100 years, and reflects the deep grasp of the governance law. Enhancing the ability of “four selves” is the key to self-reform in the new era.
In order to develop civilization, philosophy must take the lead. The advance in quantum mechanics may change the thinking of philosophers in a brand-new way. We live at a great age with the transformation from “knowledge is power” to “thinking is power”. At this age of the “transformation from knowledge to wisdom”, quantum thinking brings us power above all. The more developed is science and technology, the more important is ethics, for ethics is the intrinsic requirement of science and technology. Applied ethics, including scientific and technological ethics, should not be the application of general moral principles in specific fields, but should be new ethics corresponding to the change of today’s world. Besides daily life experience, scientific experiment is also an important source to develop ethics at this scientific and technological age. It is necessary for applied ethics in particular and ethics in general to envisage the achievement of scientific experiment. Virtual reality, big data, computer modeling, knowledge graph and even metaverse have already become or may become a new method or a new perspective of ethic research. To pay close attention to humans and to think how humans become a species possessing infinite care and at the same time going beyond the limitation of the self and that of the earth at the age of highly developed science and technology are the sacred mission of scientific and technological ethics for the future.
With the coming of the information age, traditional human relations are changing or about to subvert, bringing about the evolution of traditional subject-object relationship, and making the technological survival dilemma further deteriorate. Information technology is reshaping productivity, production relations, and production modes, as well as reconstructing social relations, lifestyles, and national governance systems. At the same time, it further challenges and affects the existing laws and rules, traditional morality, and even all aspects of social life. It brings about challenging moral governance problems as follows: social justice being hindered by algorithmic discrimination, network sovereignty being challenged by network hegemony, and human civilization being threatened by technical alienation. The implementation of moral governance of information technology issues should take the following measure: through caring for man as man to return to human subjectivity, through value sensitive design to ensure technology for social good, through forward-looking moral responsibility to construct an ethics of responsibility for the information Age. The ultimate goal of moral governance of information technology issues is to create a recognized, common and comprehensive ethical framework for the overall, long-term and applied development of the new generation of information technology.
Metaverse is generally regarded as virtual space in the sense of technology. A virtual world or digital world has been technically constructed in this sense. However, in order to grasp it, we need to analyze deeply the spatiality of metaverse. It is possible to get proper knowledge of metaverse, which relates to human destiny in the future, through discovering its spatial interface, space construction and character, foundation of space experience, space boundary and space transferring.
The Imperial College of the Eastern Jin Dynasty was built in the year before SIMA Rui became emperor （317）, and the Imperial Academy was established in the third year of Xiankang （337）. After the abolition of the Imperial Academy in the eighth year of Yonghe （352）, it was rebuilt in the ninth year of Taiyuan （384）. The doctorate system of Imperial College in the Eastern Jin Dynasty experienced the development process from five doctorate system to nine doctorate system, and then to eleven doctorate system and sixteen doctorate system. Although the selection of Imperial College and Imperial Academy doctor took Confucian learning as the primary standard, it was still the personnel arrangement in the political field. In the early and middle of the Eastern Jin Dynasty, doctors were regarded as political resources and used in the treatment of the relationship between the imperial court and local society. The imperial court appeased the gentry in Kuaiji on the edge by recruiting doctors; The YU clan from Yingchuan, who competed with the WANG clan from Langya for Jiangzhou, won the hearts of the people by recommending Jiangzhou figures. After the Feishui War, the political symbolism of the doctor’s political power, Imperial College and Imperial Academy was highlighted by Emperor Xiaowu and applied in the political game of adjusting the Aristocratic policy.
The rising of the “New Cultural Movement” was closely related to some figures, each of which was both a thinker and an activist. At the atmosphere that the whole nation was pursuing novelty in China after the war in Europe, JIANG Meng-lin, together with his fellows in Jiangsu Education Association, set up New Education Co-advance Association in Shanghai and connected the south and the north to promote the rising of a new trend of cultural education nationwide. Pertaining to “what is the new trend”, JIANG defined it as “populism”; influenced by this doctrine and related stance, JIANG connected the new trend of cultural education with the unexpected political May Fourth patriotic trend, and hence helped promote the rising of the “New Cultural Movement” after the May Fourth Movement in a way different from that of CAI Yuan-pei, HU Shi and others. After JIANG’s appointment in Peking University, however, the awareness of the definition of the “New Culture” and that of power in the Southeast became even weaker. By regarding JIANG’s words and deeds as the main clue and combining his logic of behaviors before and after the May Fourth Movement, we can reveal another important aspect besides the main narrative of Peking University and New Youth in the history of the rising of the “New Cultural Movement”.
The core issue of “right or wrong” in “Qiwu Lun”, Book 2 of Zhuangzi, is essentially the contention of values caused by the rising of the plural “doctrines of things”. The issue of “right or wrong” has existed in advance of the rising of the doctrines of things, which is related to human beings’ “shaped body” and “shaped mind” in correlation to perspectives, but neither public life nor private life can do without this limitation. When “right or wrong” merely functions as an element of local life style, there is no problem of relativism. However, a doctrine of things introduces the order of name and concept into the issue of “right or wrong” and hence makes it more complicated. This is an inevitable trend in the evolution of human civilization. Zhuangzi admits the plurality and relativism of what is right and what is wrong. His philosophy, however, cannot be concluded as pluralism or relativism, both of which highlight the rationality of subjective value, but do not require the subject’s self-transformation. In contrast, what Zhuangzi requires is the “upward moving of the perspective” of the subject, the end of which is the “mechanism of the universe” from the perspective of the Dao. The “mechanism of the universe” is obviously not an absolute value or a framework value. Rather, it provides a possible domine in which various values of right or wrong can run parallelly and compatibly with one another within respectively effective boundary.
Artificial intelligence, which uses computer technology to imitate human intelligence, constantly requires and desires to explore the nature of mind and language competence. The development of artificial intelligence is the process in which machine language and natural language benefit as well as compete each other. Machine language, which is the simplified version of human language, is the base of artificial intelligence. On the exploration of linguistic issues, linguistics and artificial intelligence start from different paths, leading to a deeper understanding of human language. Artificial intelligence shows its influence not only through its ubiquitous techniques and products but also its research thoughts and approaches. There is no doubt that linguistics has also been influenced by this trend. At the age of artificial intelligence, it is necessary for linguistics researchers to insist on the original intention of linguistic study with the assistant of the big data approach and other modern techniques. It is also inspiring and meaningful for linguistics to cooperate with other disciplines such as psychology, physiology, and cognitive neuroscience.
This paper, based on an analysis of the connotations and development of language intelligence, discusses the relationship between linguistics and language intelligence. It is argued that the development of language intelligence benefits from the theoretical guidance of linguistics, contrary to what many scholars assumed to be, that is, the value of linguistics for language intelligence has grown smaller with the development of language intelligence. Although great advances have been made in the research area, there are still many bottlenecks in the research on language intelligence, which are primarily caused by lack of attention to the research on related areas of linguistics. The development of language intelligence in the future will depend on, while promote in return, the development of linguistics to a large extent.
It is one of the aims of a country’s external communication to win the identification of the outside world, and empathy rhetoric can serve as an indispensable means to effectively gain external identification. Empathy rhetoric takes the audience’s emotions and perceptions into account and adds a humanistic ingredient to the serious international exchange intertwined with interests, attempting to balance the role of “emotion” and “reason” in the construction of the external identification of a country and to give full play to the pro-social behavioral attributes of empathy. Such pro-social attributes motivate the rhetor to facilitate an unbiased understanding of the audience, to create a good rhetorical atmosphere for the construction of the external identification of the country the rhetor lives in, and to generate friendly emotions and thus gain common interests through empathy rhetoric.
The field of public opinion in the West is a field of disputed opinions. There are various extreme discourses produced by certain politicians, but there are also some relatively rational voices. The Brookings Institution of the United States has been regarded as a global “Center of Excellence”. Its research reports pursue independent analysis, which not only profoundly influence the American government and public opinion, but also affect the global knowledge production of China’s image to a certain extent. Using more than 1,000 reports on the new coronavirus published on the Brookings Institution’s official website since December 2019, with the help of the “frame analysis” of discourse, it is clear that in the eyes of Brookings experts: the new coronavirus pandemic has seriously threatened the safety of human life, but the harm of “info-demic” to global development should also not be underestimated; the out-of-control of the US epidemic lies in the US government’s own response, and should not blame others; “confrontation” is not in the interests of China and the United States, and even less in the interests of the world. For these rational voices in the West, we should also pay enough attention in order to fully grasp the trend of the global thought market.
The integration of culture and tourism is a major strategic decision made by the CPC Central Committee with Comrade XI Jin-ping at its core. Taking institutional reform as an opportunity, it focuses on enhancing cultural self-confidence, national soft power and the influence of Chinese culture. Essentially, the integration of culture and tourism need to cultivate a variety of market entities. The primary issue concerning the construction of market entities is to build an integrated ecosystem, clarify the relationship between entities, straighten out the order of system and mechanism, and monitor the operation of market entities dynamically. If these problems are not solved well, the integration of culture and tourism may be difficult to achieve sustainable and high-quality development. Thus, this paper re-examines the conceptual framework and basic characteristics of the integration of culture and tourism, more systematically defines the market entities of the integration of culture and tourism, and builds a logical analysis framework. This will consolidate the theoretical basis. （1） The integration of culture and tourism is a complex problem of unifying “two systems”, so that it is necessary to build an integrate ecosystem centered on market entities. （2） Crucially, the relationship between industry and institution, government and market must be clarified to focus on the key points in construction. （3） The integration of culture and tourism must break down the deep-level barriers in institutional mechanisms, and improve the efficiency of integration at the institutional level, thereby stimulating the vitality of market entities. （4） As far as the post-evaluation and feedback mechanism is concerned, a monitoring system for the operation of market entities should be established.
World cultural heritage is an important carrier to promote the in-depth integration of culture and tourism. A deep understanding of the time distribution characteristics of tourism attention of China’s world cultural heritage and the spatial distribution of tourism attention of various provinces to world cultural heritage can help various heritage sites to propose targeted marketing measures to promote the in-depth integration of culture and tourism. By analyzing the annual and monthly data of the Baidu index of 33 world cultural heritage sites in China from 2015 to 2020, this paper depicts the overall temporal distribution characteristics and seasonal characteristics of tourism attention of China’s world cultural heritage. Furthermore, from the perspective of potential tourist source market, this paper explores the spatial distribution of each province’s attention to world cultural heritage sites. The above research shows that most of the world cultural heritage sites in China have a seasonal feature with obvious differences between the off-peak and peak seasons, and the total and per capita attention of world cultural heritage varies greatly from place to place. Finally, based on the research results, some countermeasures and suggestions are put forward for China’s world cultural heritage in the aspects of marketing and promotion, the integration of culture and tourism, such as cooperation with schools, issuing souvenirs, holding events and meetings, joint development, as well as protecting and inheriting heritages, refining cultural uniqueness, commercializing tourism, and creating immersive experience scenes for tourists.
Promoting the integration and high-quality development of culture and tourism of the city cluster in the Yangtze River Delta is an important way to implement the national strategy of the regional integration of the Yangtze River Delta and build a world-class city cluster in the Yangtze River Delta. Through coupling coordination degree measurement, convergence test, spatial correlation analysis and regression analysis of culture and tourism in the major cities in the Yangtze River Delta from 2008 to 2018, it is found that the comprehensive development level of culture and tourism in this region is high, its coupling coordination degree is still low, and there is a growth pole effect around the provincial core cities. The coupling coordination degree of culture and tourism fluctuates in time and forms several types of “small circles”, which are significantly correlated in space. The trend of regional integration is constantly strengthening, but there is no “catch-up” effect among cities. The development of tourism industry has a stronger impact on the integration of culture and tourism than cultural industry. Therefore, the in-depth integrated development of culture and tourism in the Yangtze River Delta should focus on building relevant promotion mechanism, complementing regional characteristics, exerting the effect of growth pole and enhancing the level of internationalization.
German hermeneutic philosopher Gadamer had a famous statement of “hermeneutics as practical philosophy”. Around this statement, China’s hermeneutic academia has been debating for more than a decade on “practical philosophical turning” in Gadamer’s philosophical hermeneutics and such issues as “In what sense is Hermeneutics a practical philosophy? ” Through a thorough examination, we can find out that Gadamer had completed “the turn of practical philosophy” in the whole Western hermeneutics with the first draft （in 1955-1956）, related public lectures （in 1957） and the publication （in 1960） of Truth and Method as three landmarks. His later-years’ philosophy was only a further continuation of this turn. Gadamer’s philosophical hermeneutics became a practical philosophy not because it focuses on practical issues in the field of “ethics” or “political science”, but because it philosophically considers “understanding” itself as a particular “practice”. Gadamer was to restore the practical philosophical tradition in hermeneutics, rather than to transform hermeneutics into ethics. In the theoretical construction of contemporary Chinese classic hermeneutics, we must pay attention to “the practical philosophy orientation”, especially the methodology concerning the great theme of “the concretization of the universal”.
It has been argued, justifiably, that the Enlightenment in the 18th century is the “Age of Sensibility” when the question of emotion （largely referred to as affections, passions and feelings during this period） received unprecedented attention and inquiry in both philosophical thought and literary articulations. What are basic demands of an individual? What kind of emotion do these demands arouse? What is the historical process of such emotion? How individuals interact with the material world and the society comprised of others? All of these questions became hot topics in the Enlightenment and the core of “human science” at that time. The notion of emotion in the 18th century contained two contradictory aspects: On the one hand, emotion is the bridge transfers the fluctuation of the body to “soul” or “mind” （according to the terms in the 18th century）; on the other hand, it also demonstrates the conflictions between body and soul. By analyzing these two aspects of the notion of emotion in the Enlightenment, we can probe into the origin of Western modernity and its inherent paradox, understand better our own circumstances, and put forward an original scheme of the spiritual world and community life for people today against the backdrop of “modernity”, a cultural pattern that prevails in the world yet embraces great diversity.
It can be often perceived that our everyday aesthetic experience produces grief which is of independent aesthetic value with no need to be transformed into pleasure. Firstly, this kind of grief stirred up in aesthetic experience is non-utilitarian. It is not a tangible physical pain, nor does it originate from the hurt of the object’s existence to our lives. Secondly, the grief is pure, purposeless, non-conceptual and irrelevant to value judgment, arising directly from our inner feelings. Thirdly, it is also absolute, uncaused, unconditional, yet universal and even metaphysical. Such non-utilitarian, pure, absolute grief can be called “free grief”, as opposed to “free pleasure” deduced by Kant. There are two modalities of aesthetics with one seeking after free pleasure and the other free grief. The former allows us to pursue spiritual liberation and experience freedom, while the latter permits us to strive for individual spiritual affirmation and awakening so as to return to the self. The free self is perhaps the common destination of these two modalities of aesthetics.
国家社会科学基金学术期刊资助入选期刊
