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 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.
The publications of the American scholar Eve Kosofsky Sedgwick between 1993 and 2003 contribute to the burgeoning of literary affect studies in the Western academia. Combining psychologist Silvan Tomkins’s affect theory and Michael Franz Basch’s discussion on narcissism, Sedgwick reconstructs the destructive self-experience of shame as a politically productive affect. As a strong embodied experience, shame not only efficiently questions the personal identity, but also constantly negotiates the relationship between the self and the other. Through the example of shame, Sedgwick advances debates about “the politics of discomfort” in the field of affect studies. The exploration of the role of interpersonal relationship – as opposed to social structure – in political transformation also resembles her call for the shift of critical practice from “paranoid reading” to “reparative reading”.
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 is a fundamental problem for contemporary Chinese philosophy in constructing philosophy as a discipline and Chinese philosophy to embody Chinese spirit and Chinese characteristics and promote the status and influence of Chinese philosophy in the history of world philosophy while absorbing and integrating Western academic achievements. Based on his comparative study and deep reflection of Chinese and Western classical, modern and contemporary philosophy, ZHANG Shi-ying has constructed his “philosophy of hope” that breaks through the fixed conceptual framework, surpasses the reality and expands the future in a grand and rigorous way of philosophical thinking and integrating Western and Chinese philosophy. ZHANG’s “philosophy of hope” is a philosophical system with originality, inheriting the philosophical tradition of XIONG Shi-li and FENG You-lan and discovering the unique value and positive significance of Chinese philosophy in today’s world philosophy. This paper explores the core thought and historical contribution of ZHANG’s “philosophy of hope” from the following four perspectives: “to replace abstract philosophy with poetic philosophy”, “to make unlimited pursuit in the limited space and time”, “to achieve the highest freedom with aesthetic appreciation” and “to experience the divine beauty at present”.
In “The Universal Concept of History from the Perspective of World Citizens”, Kant puts forward the famous “crooked timber” puzzle, believing that the paradox reflected in it is the most difficult problem and the final problem that can be solved by mankind. Accordingly, Kant systematically interprets the complex interactive relationship between individual freedom and social legal order by using the core metaphors of “crooked timber” and “straight wood in the forest”, which seem to be contradictory. The metaphor of “crooked timber” can also be regarded as a variation of Plato’s “cave metaphor” describing human perceptual defects. It implies that man, above all, is an existence in the order of nature, which is an empirical issue concerning “what it is in reality”, that is, “what human beings are in practice”, whereas “straight wood” demonstrates a value pursuit of “what it should be”, that is “what human beings should be like”. It shows that individuals’ potential to develop independent personality in social community and hence highlights human beings’ individuality, awareness of being independent, human dignity and value. The metaphors of “crooked timber” and “straight wood” together with other subordinate metaphors help to approach Kant’s unique anthropological concept and play an important role in Kant’s reflection and reconstruction of the concept of “nature”.
The protection of personality right in public law needs to accurately define the connotation of personality right. “Personality right” first appeared in Roman law, and was treated as a concept of public law in German Basic Law in 1949. It has developed in judicial practice and theory of public law. The concept of personality right mainly originated from Kant. Examining Kant’s relative ideas helps us understand the dimension and connotation of personality right. To provide value guidance and theoretical support for the protection of personality right in public law, this paper explores the general concept of personality right in public law from the perspective of history, theory and juridical practice and then clarifies the objective legal order requirements of personality right to the state.
Three correlative traits stand out in the Cold War history studies in the English world in the first 20 years of the 21st Century. First, with the “decentration” in the Cold War studies, the relationship between the Cold War and the Third World becomes a hotspot issue. Second, renewed attention is paid to the Cold War history in Europe, putting Europe in the central place rather than treating it as an object in great-power confrontation. Third, there are still lots of influential works on U.S.-Soviet Cold War History, in particular, on the peaceful end of the Cold War. Although scholars continue to debate on some of the very basic issues regarding the Cold War, Cold War studies will be an eternal field of inquiry. It will be remembered and studied like such historical events as World War I and World War II.
The available research findings believe that the resource and emotional connection between the second generation of migrant workers and their parents is close. Through the urban and rural multi-sited ethnography of the coastal industrial zones and the inland migrant workers’ sending areas, this paper finds that it has formed a new type of “alienated” intergenerational relationship between the older single male workers of the second generation and their parents. The analysis also shows that the establishment of such relationship has gone through three periods: the relative intergenerational independence in the early part of the working life, the intergenerational conflict in the difficult period of marriage, and the stagnation of the exchange of resources and emotions and the alienation of the relationship during the hopeless period of marriage. Behind this kind of intergenerational relationship are the opposition of intergenerational family goals, the lack of family cooperation, the separation of work and living space, and the rupture of intergenerational bonds caused by these factors. This intergenerational relationship shows the multiple aspects and multiple paths of the family structure transformation in the process of urbanization. The older single male workers have become a kind of individual families separated from family cooperation, and they have also become potential new urban distressed groups.
This paper aims to reexamine the problem orientation prevailing in extant research on left-behind children from a comprehensive perspective of children and social structure. Through the analysis of the qualitative data gathered from the fieldwork in a middle school and nearby villages in Hunan Province, this paper reveals in detail the mixed feelings towards migrant parents amongst the left-behind children and their agency in constructing their parent-child relationship of “love without affinity”. Furthermore, the emotional tension in this construction is rooted in their family practices to pursue a better life, which are both material and emotional. On the one hand, such family practices are shaped by structural and cultural contexts associated with migration; on the other, they provide an impetus for structural and cultural transformation.
In the context of migration and participation in a market economy, migrant workers live in the restructured social realm between “family” and “society”. In the memory of “family”, “hometown” and “career”, interpersonal relationships and material entanglements play an important role of media. Meanwhile, the material media also introduce new possibility of “memory” and “forgetting”. Memory in such communication becomes uncertain and even inexpressible. This inexpressible uncertainty opens up a space for the memory and acknowledgement of interpersonal relationships, worry about the “forgetting” of interpersonal relationships and moral critique of unfamiliar “society”. Memory is not constructed in the social context at present but introduces uncertainty into our understanding of the “present” and the “society”.
Accurately identifying the impact of population inflow on the level of basic public services is an important prerequisite for the rational allocation of public service resources, the orderly guidance of the spatial transfer of labor, and the promotion of high-quality and coordinated development of new urbanization. It is necessary to combine the 2005-2018 data of the main population inflow areas-70 large and medium cities across the country- and the urban settlement threshold index to measure the basic public service levels of each city and conduct regional differences analysis. Based on the spatial panel model and instrumental variables Law, this paper empirically examines the impact of population inflow on the level of basic public services, and analyzes the heterogeneity of cities of different scales. The results show that the overall level of basic public services in Chinese cities has been facilitated, the differences between cities have been improved, and regional imbalances have been significantly reduced; the impact of population inflow on the level of basic public services in the inflow areas has a certain lag, but in the long run, the “scale effect” of population inflows in China will eventually exceed the “crowding effect”, thereby significantly improving the level of local basic public services. Further research also finds out that the impact of population inflow on the basic public service levels of cities of different scales is different. It mainly shows the “crowding effect” for super large cities, while it is more prominently shown as the “scale effect” for other cities. Population inflow will have a negative spillover effect on the level of basic public services in neighboring cities. Regional GDP per capita, urbanization rate of the permanent population, and local government financial autonomy can all significantly improve the level of basic public services in the inflow areas. The above conclusions not only enrich the research of basic public services, but also provide a significant inspiration for ensuring and improving people’s livelihood and promoting regional coordinated and sustainable development.
Under the new development pattern, accelerating the development of digital economy and strengthening the resilience of urban economy are important ways to realize the high-quality development of regional economy. Based on the panel data of 41 cities in the Yangtze River Delta region from 2011 to 2019, this paper empirically studies the impact and path of digital economy on the economic resilience of cities in the Yangtze River Delta. The results show that: （1） The benchmark test shows that digital economy can significantly improve the economic resilience of cities in the Yangtze River Delta, and has the most significant effect on the improvement of urban economic resistance. （2） Heterogeneity analysis shows that digital economy development has a significant effect on promoting urban economic resilience within the Yangtze Delta metropolitan. （3） The mediating effect test shows that digital economy can influence urban economic resilience by promoting innovation and entrepreneurship and improving social security. （4） The spatial effect test shows that digital economic development has a positive spillover effect on urban economic resilience in the Yangtze River Delta region. Therefore, to make digital economy play a more positive role in enhancing the resilience of urban economy, we shall promote the integrated development of digital economy and real economy, facilitate the joint development of digital economy and social security system, accelerate the introduction of talents in metropolitan areas and strengthen the construction of digital economy in non-metropolitan areas.
The city-based awarding and commendation projects designed and implemented by the central government （National City Glory Lists） have played an important role in promoting urban non-economic development. This paper analyses the spatio-temporal dynamics of the number of times on-the-list cities and the influencing factors from the perspective of Multi-honor Joint Creation by using four typical projects as National Civilized City, National Garden City, National Sanitary City and National Model City for Environmental Protection. It finds out that the number of the cities on the list has been increasing year by year, and Multi-honor Joint Creation cases gradually becomes dominative. The number of cities on the list reveals the spatial pattern of more in the east and less in the west, and gradually extends to the central and western parts of the country. The frequency of cities on the list has been significantly characterized by spatial agglomeration, this trend is increasing year by year and the hotspot pattern is hot in the east and cold in the west. The process and evaluation system of the National City Glory Lists share many common features, resulting in the similarity of stimulating signals, mechanisms and motivation of participants. In this way, cities can obtain a diminishing marginal cost effect for Multi-honor Joint Creation. The factors that influence the ability to become a city on the list are political mobilization ability, financial and economic strength, and the ability to build urban infrastructure and provide public services. There is indeed an asymmetric promotion effect between different projects. Finally, in order to optimize the mechanism of the National City Glory Lists and improve the performance of urban governance, we shall improve evaluation methods, strengthen review work, optimize evaluation indicators, and innovate projects based on new development concepts.
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.
Despite its great doctrinal advance, Confucianism in the Song and Ming Dynasties committed some serious misjudgments, including the materialization of heavenly principle, sectarianism, and the stigmatization of human desire. In the Ming and Qing Dynasties, these three major misjudgments were systematically reflected and criticized by WANG Fuzhi, LIU Zongzhou and DAI Zhen. However, this process was interrupted due to various factors, and the development of Confucianism in the third epoch failed to continue such reflection and criticism, with the result that these problems of Confucianism in the Song and Ming Dynasties, especially the materialism of heavenly principle and sectarianism, still linger in various forms. The future development of Confucianism should consciously go back and make up “missed lessons” by following the Ming and Qing Dynasties, rather than the Song and Ming Dynasties. If this issue is not dealt with properly, it will have a direct impact on the next step in the development of Confucianism. Therefore, this issue deserves a great deal of attention.
While Western ethics emphasizes the strength of a moral agent and denies his or her vulnerability, Confucian ethics emphasizes the vulnerability, which is vividly reflected in Confucius’ answer to Zaiwo’s question of “three years of mourning”. We are vulnerable since we cannot depart our parents’ arms until three years after birth. However, we are vulnerable during our whole lives since we are always plagued by problems such as old age, illness and death. It is precisely because everyone has vulnerability that we have empathy for others’ vulnerability and are willing to take moral responsibility for and help others. In the process of taking responsibility for others, we establish ourselves as strong moral agents. However, such strength does not eliminate vulnerability. With a deep understanding of our own vulnerability, we have empathy for the vulnerability of others, and persevere in the way of morality with our own humanity and kindness constantly stimulated.
The development of artificial intelligence makes algorithms develop into an intelligent stage, and the development of intelligent algorithms not only leads to the autonomous evolution of artificial intelligence, but also makes intelligent algorithms play a more and more essential role in the evolution of human society. The algorithm intelligentization is creating an environment of intelligent algorithms, that is, intelligent algorithms make human environment intelligent by shaping social environment. An environment of intelligent algorithms makes human society evolve into an intelligent society. An intelligent environment constitutes an intelligent ecology, and thus intelligent ecological evolution occurs. The evolution of intelligent ecology will bring about the reversal of the relationship between human beings and their environment: human evolution changes from human beings fitting to the environment to the intelligent environment fitting to human beings. Human evolution is the result of environmental selection under natural conditions; human evolution is, instead, the result of environmental adaptation in an intelligent society. The new evolution of human society and intelligence ecology will give rise to a series of social problems related to human evolution, among which the issues that require urgent attention and vigilance are information cocoons and the self-pampering mode of human existence. In the process of the development of algorithmic society, human evolution under the condition of intelligent social environment will increasingly become a major issue that human beings must self-select and self-design. The continuous development of artificial intelligence algorithms, the evolution of intelligent ecology and the Copernican transformation of the relationship between human beings and intelligent social environment not only show the prospect of human-machine fusion evolution at a higher level of human evolution, but also mean that human beings will enter evolution in the genuine sense.
Despite its attention to human community, posthuman ethics of joy concerns itself with a larger community of lives far more than the human species. Based on the monism of hylozoism of the New-Spinoza doctrine and the integrity of general vitality as the basic principle, Braidotti puts forward a bold theory of a life community of the common material, which constitutes human beings and non-human beings, ecological basis and technological intermediary. In an era full of negative panics, she actively puts forward posthuman ethics of joy towards the unity of all living things beyond the human species. This ethical concept advocates equality, positivity, joy, affirmation, peace and sustainability, explores the happy nature of collective subjects, and the realization of strengthening cooperation and enhancing potentiality among various subjects. It advocates the positive transformation of negative effects to create the future, and highlights the characteristics of affirmation, creation, combination and transformation of posthuman ethics, and leads to a qualitative leap of the new life community.
During the Cold War, China’s diplomacy always had a strong style of anti-hegemony. Standing on the side of the Third World countries, China opposed the nuclear monopoly of the United States and the Soviet Union, and held a resistant and critical attitude towards the Treaty on the Non-Proliferation of Nuclear Weapons (NPT). With China’s rising international status after the end of the Cold War, disarmament and arms control have become an important platform for China’s interaction with other major powers. China has fully and deeply participated in the process of international disarmament and arms control, and attached great importance to international cooperation in preventing nuclear proliferation, promoting nuclear disarmament and the peaceful use of nuclear energy. China acceded to the NPT finally.
After India’s independence, the Nehru government quickly launched civil programs of nuclear energy, and established the basic policy of the peaceful use of nuclear energy without developing nuclear weapons. After the Sino-Indian border war in 1962, discussions on the use of nuclear energy for national defense emerged in India. The death of Nehru in May and China’s first nuclear test in October 1964 triggered a great debate on nuclear policy in India, and caused more and more calls for the development of nuclear weapons. In the face of domestic political pressure and the fact that the international community failed to stop China from developing nuclear weapons, the Shastri government silently turned to the policy of “conditional nuclear-free”. In addition, they started to make technical preparations actively for the development of nuclear weapons in the future, which created the technology and policy conditions for the “peaceful nuclear explosion” in 1974.
During the Cold War, the U.S.-Soviet nuclear arms race escalated in pursuit of absolute security and military superiority. The “nuclear centers” were the backbone of the Soviet Union’s nuclear arms race with the United States and represented the highest level of Soviet nuclear science and technology. As the military-technical basis for the Soviet Union’s nuclear strategy against the U.S., they were closely linked to Moscow in terms of national security and high-level strategy, although they were geographically “far from Moscow”. They played an important role in nuclear research and deployment. Especially, their activities before and after the Cuban missile crisis also mapped the transition from “nuclear détente” to “nuclear balance” in U.S.-Soviet nuclear security relations in the 1960s and 1970s. Examined through the lens of this micro-level history of science and technology, the history of the U.S.-Soviet Cold War and nuclear race shows that conflict and confrontation cannot win honor for national governance, and that only by building a human community with a shared future can we share a world of universal security.
Both ZHU Xi’s idea of “literature originating from the Dao” and LIU Xie’s idea of “literature rooted in the Dao” understand literature ontologically, claiming that the Dao is the source of literature. However, they are distinguished from each other. LIU argues for the significance of literature since for him the Dao associates with abundant symbols. On the contrast, ZHU ignores and even rejects literature when he considers that the Dao implies abstract simplicity. The aesthetic essence of literature cannot be really valued until the ontology of the Dao is combined with the autonomy of literature.
The imperial ordered poetry is one of the main types of poetry in the Six Dynasties, and Jiankang, as the capital city, was the most important creation place. Thus, an examination of Jiankang imperial ordered poetry can roughly clarify the basic situation of this kind of poetry in the Six Dynasties in general. The main content of the poems are banquets, tour, chanting things, and political affairs. A poem of this kind mainly consists of three parts, that is, introducing the background, describing banquets and other events, and ending with a eulogium, which has established the basic style of the imperial ordered poetry in the Tang Dynasty in terms of both content and form. The relationships between monarchs and ministers in the Six Dynasties were pleasant, and some emperors themselves were fond of literature. Due to this fact, some poems in this period have less or no eulogistic elements, but more elements of landscape and lyricism, just like literary exchanges between literati. This is another feature of the imperial ordered poetry in the Six Dynasties.
The eschatological film is an important film genre in recent years. but there are still some limitations in the analysis of it. First, we only pay attention to its “spectacle” aspect, but ignore its internal relationship with eschatology, the “end-of-the-world” and other profound philosophical issues. Second, we focus only on certain limited aspects of the apocalyptic spectacle, such as natural disasters, while ignoring the different forms of the “end of the world” that marked the transition from the Cold War to the post-9/11 era. This paper intends to make an in-depth analysis of the eschatological film from these two aspects. From the perspective of philosophical history, this paper examines the evolution clue of the concept of “world” and the transformation from “apocalypse” to the “end-of-the-world”. Furthermore, together with an analysis of the recent development of the eschatological film, it reveals how the “end-of-the-world” cinema returns to the individuals’ survival experience under the background of the post-9/11 potential doomsday, but eventually falls into the eschatological truth cycle. Finally, examining Derrida’s text and Lars von Trier’s images, this paper explores an alternative possibility after the existing apocalyptic film and the end-of-the-world cinema, facing the starting point that “the world has gone”, and rebuilding the foundation of subjectivity with melancholy empathy as a bond.
Poisons and antidotes knowledge constitute one aspect of medical exchanges along the Silk Road during the mediaeval period. Making use of Jīvaka-pustaka, the Sanskrit-Khotanese bilingual medical manuscript found in Dunhuang, Buddhist texts in Chinese translation, the Indian Ayurvedic books in Sanskrit, the Epic Mahābhārata, together with the Tibetan medical texts and Materia medica from the Western Asia, this paper focuses on a kind of poison called “Halāhala” within the medical books along the Silk Road, examining and elucidating its cultural origins and developments, mythological sources, toxicological context, practical use as well as the images in which it is embodied. The research is aimed at a further interpretation of how antidotes knowledge was derived, transmitted and changed, and thus unveiling various faces of different groups of people presented in the intellectual exchanges of pharmacology. From a broader perspective of Asia, a new instance is hereby proposed in the historical research of the medical cultural interactions along the Silk Road.
Medical folklore was an important folklore topic discussed in the academic circle of the Republic of China. This discussion was also carried out in the context of the great debate of Chinese and Western culture at that time. In order to meet the urgent need of China’s modern transformation, the academic circles of the Republic of China carried out critical research on medical folklore from different perspectives such as literature, religion, medicine and folklore. They took criticizing medical folklore as an important approach to carry forward science, get rid of superstition and emancipate the mind. To some extent, this critical research met the needs for the development of the mainstream intellectual trend and practical changes at that time, but there was also a tendency to simplify the complex medical folk phenomena, which also had a certain negative impact on the inheritance of traditional Chinese medicine culture. In today’s context, sorting out and reflecting on the relevant problems and perspectives of the research on medical folklore in the Republic of China can not only provide reference and enlightenment for the research and construction of contemporary medical folklore, but also provide theoretical and methodological inspiration for the research on the history of medical culture under the background of the epidemic.
Based on empirical research, this paper explores the formation mechanism of Yiwu’s internationalized social space, comparing it with the black settlements in Guangzhou. It finds that in the context of globalization, Yiwu’s transnational immigrants maintain and develop transnational links through the trade chain on the one hand, and build their economic and social space in Yiwu on the other. The rapid urbanization has attracted lots of immigrants to gather in Yiwu. The economic ecosystem in which foreign populations live with local residents and national immigrants has spawned many international living spaces characterized by integration and mixed residence, forming a spatial distribution pattern of ethnic integration. Under the joint function of system, capital and “grassroots” forces, the “Yiwu Model” of transnational immigrant social space production has been formed.
Reproductive behavior is a joint decision of a married couple, and the two parties assume different roles and face different costs and utility in the process of reproduction. Therefore, there may be systematic differences in fertility willingness of couples as well as their influential factors. By a SUR regression analysis based on the data of 2018 China Family Panel Studies (CFPS), this paper compares and examines whether and how couples differ in their willingness to have children. The results show that husbands have higher fertility preference than wives, and there are differences and similarities among factors respectively influencing them. While family income, number of children, and the concept of family reproduction will influence the couple in the same way, some factors including age and individual income only have significant impact on the husband or the wife, and other factors influence the couple with different degrees. In addition, there is a mutual influence between the fertility willingness of the couple. The above results show the necessity of studying fertility willingness from the perspective of a couple rather than a husband or a wife.
The development of the gig economy has added new technical significance to the political space theory of David Harvey et al. With the blessing of new technologies, capitalism has completed a unique expansion in time and space. Through the three major elements of capital, digital rules and bureaucratic management, it has been lodged in the technological system of the Internet era, forming a new system with greater scalability. The system can achieve instantaneous, wide-area labor search in low-lying space on a global scale, forming a “center-periphery” structure in economic geography. Meanwhile it uses formal space to freely squeeze labor’s time input, rewrites the time and space pattern of traditional labor, and forms a new type of space-time plunder.
The essence of the transformation of economic growth drivers lies in the transformation of the driving mechanism of economic growth, that is, the transformation of the mode of production. Different stages of economic development have different modes of production that play a leading role, and the transformation of this mode of production is characterized by the transformation of the dynamic energy. At present, China has entered a new stage of development. In the face of economic and social problems under the new situation, the transformation of economic growth drivers has taken on new characteristics and directions. The innovation-driven model relies more on independent innovation; the input of resource elements pays more attention to talents, knowledge and data; the supply-side structural reform should be integrated with the strategy of expanding domestic demand; the organic combination of market regulation and government regulation is more necessary and urgent. In order to ensure the smooth transformation of driving forces, we should follow the guidance of new development concepts in practice, pay attention to the cultivation and utilization of innovative talents, narrow the development gap among regions and that between urban and rural areas, and promote the common development of private and state-owned enterprises.
To deepen the reform of the basic pension in national pooling smoothly, it is crucial to alleviate system transition resistance and transition costs based on the consideration of “survival fairness” and “labor fairness”. This paper aims at minimizing the differences between welfare levels before and after the reform in order to realize this target. We established a model to describe pension benefits planning under national pooling and obtained one pension benefits scheme which can minimize system transition costs. By adopting actuarial methods, we find that the pension plan considering both average salaries and individual contributions can minimize system transition resistance and ensure the fairness of allocation of the pension after pooling. Furthermore, we also illustrate that the pension plan can ensure sustainable developments of pension accounts in the following 20 years, with the accurate supposition of proper fiscal subsidies, the number of people who pay the fees and the number of people who get the pension under the corresponding pension benefits scheme. Although it is more complicated compared with unified level in the whole country, the proposed scheme has more advantages. It can not only realize the redistribution of the income of basic pension, but also take workers’ payment contribution into consideration, and alleviate system transition resistance. Therefore, it can provide a reference for the national social pension system reform.
For human life, things are not just objects of material use. The philosophical discussion of “the Ship of Theseus” can lead to the various dimensions of the image of things. Among them, the image of a thing as a monument involves historical consciousness, which is related to our understanding of the unique personality of human beings on the one hand and life time on the other. The functional genealogy of things proposed by the author can provide an enlightening frame of reference for observing the debate on “the investigation of things” in Chinese philosophy. In addition, human beings have to face the unprecedented new phenomenon of the spiritual “things” since our times, which constitutes an intellectual jigsaw puzzle.
The phenomenon of drunkenness exists in various civilizations, and is understood, regulated and shaped by them. In China, the long history of civilization endows drunkenness with various spiritual connotations. With the continuous evolution of the intellectual trend of the times, the concept of drunkenness was formed in an intermittent manner. From the Shang and Zhou Dynasties to the Han Dynasty, being crazily drunk was a normal state, and drunkenness fell down from sacredness to pure desire and hobby. After the Han Dynasty, lying drunk became the mainstream. With the establishment of taste thought in China, drinking has become the thinking method for the drinkers, and lying drunk has become their conscious inward spiritual exploration, and the sacredness of drunkenness was restored to a certain extent. Being crazily drunk is aggressive and opposing the world, while lying drunk is a state of doing nothing and being comfortable inside and outside. Those lying drunk refuse to find their stance in the secular society, and consciously approach the quiet and tranquil world of drunkenness, which shows that their pursuit transcends the worldly life. In this process, the body is disciplined and becomes weak and feeble, so that it no longer stands or acts, and the mind is free of thinking, full of leisure and joy. The evolution towards lying drunk reveals the Chinese people’s introverted and inward-turned cultural psychology, which suppresses the impact of wine, but also makes it difficult for the drunk to be strong and upright.
The idea of revolution in the European context was initially characterized by a periodic return to the past political system. In the mid-17th century, it began to have the meaning of violent political changes, gradually approaching the modern meaning of revolution. After the English Civil War, the idea of revolution became secularized when the power that dominated the revolution was no longer God, but reason and science. The outbreak of the French Revolution gave birth to a modern idea of revolution that embodied drastic changes, totality and universality. The success of the Haitian Revolution has given the idea of revolution new connotations such as anti-imperialism, anti-colonialism and anti-racism. Investigating the emergence and transformation of the idea of revolution from the perspective of temporality and spatiality, we can make it clear that modern idea of revolution is more than the product of Europe or the result of the global dissemination of European idea of revolution. It is a mixture of the idea of revolution in Europe and different local elements that affect and shape each other.
In the 18th century, developing commerce became the primary strategy of all nations. In order to expand the market and increase profits, mercantile systems prevailed. Nations were at war with each other and the strong were suppressing the weak. The above facts contributed to the growth of a new empire. Accordingly, Enlightenment thinkers saw the 18th century was an age of unprecedent crisis with religious fanaticism turning into actual politics, and the failure to cope with the change led to “the end of the Enlightenment”. The sense of decline was reflected in Fran?ois Fénelon’s critique of the problems of the times, as evidenced by the William Hogarth’s print, which also deepened the feeling of catastrophe of the French Revolution. Consequently, people in the 18th century constantly attempted to plan alternative futures in systematic treatises to change the world or vague projects promising speedy social or political transformation. For example, Daniel Defoe and Benjamin Franklin offered reflections on war. The engraving of “The Times” criticized the turbulent reality in an allegorical and vivid way. Above all, ‘the end of the Enlightenment’ recreates the profound political dilemma of the late 18th century, which implies a general anxiety of the contemporary. It is important for us today to advance thinking by examining the idea of the end of the Enlightenment.
In his work On Liberty, one of the most influential classics in the intellectual history, the nineteenth-century British thinker John S. Mill proposed the pivotal idea of “individuality”, which thereafter became the central element of the modern society, by laying the issue of individual rights within the framework of relationship between society and individual. According to Mill, individuality not only represents a way of life, but also has multiple implications, including that of “taste”. It aims at the “self-development” of each individual through his or her own choice. By virtue of Mill’s formulation, “individuality” is no longer an empty concept, but turns out to be one with rich content and specific reference. It grows from its own internal natural character instead of being given externally. Once each individual in the society has the rights to make their own choices, their “taste” and unique ways of life are safeguarded, and the progress and development of the society will be greatly promoted.
After the 1980s, most of the studies on commemorative days have taken a national rather than a global historical perspective. This paper highlights that it is proper and possible to include the study of commemoration days in that of global intellectual history, for the design and practice of a commemoration day reflect participants’ understanding of interacted ideas such as nation and empire. Methodologically speaking, this paper adopts the analytical tool centered on “time”, expands the approaches to the issue of “time” in the global history and takes Empire Day as the key subject, which have rarely been studied precedentially. By comparing the choosing of dates of Empire Day and its variations, this paper, as a tentative investigation from the perspective of global intellectual history, discloses reasons as well as narratives behind these choices in order to find out whether and how the ideas that commemoration days attempted to spread imposed influence.
Anthropology has mostly studied the phenomenon of cultural transfer outside Europe, but its approaches and methods have also inspired the study of cultural history within Europe. For example, Evans-Pritchard’s examination of the Nuer and Dinka, and Gregory Bateson’s interpretation of the phenomenon of Naven and Schismogenese, are applicable to the study of European culture. This is partly due to the fact that early anthropology developed from the projection of inner-European phenomena, and anthropologists such as Malinowski, Franz Boas, and Leo Frobenius were all aware of the cultural transfer within Europe. In addition, both philology and art history also have their origins in cultural transfer and contribute to its methodology. Finally, anthropology has also enriched the understanding of established methods such as trilateral transfer, memory studies, and Begriffsgeschichte.
The frequent occurrence of identity conflict has obvious modernity significance. The political-and-normative narratives, however, cannot provide operational guidance to identity conflict resolution. Through the in-depth analysis of the mechanism of identity conflict, it can be found that there are obvious differences between the resolution mechanism of identity conflict and the traditional institutionalized dispute resolution method. The resolution of identity conflict requires in-depth dialogue between different people and different groups to achieve mutual understanding. In this process, dialogue and understanding are not abstract ideas, but a concrete process from conceptual words to life experience exposure, from life experience exposure to structural consciousness, and from structural consciousness to interpersonal empathy. This theory can provide operational guidance and methodology for the resolution of identity conflict and eventually provides reasonable resolution to identity conflict.
In many people’s view, science and technology and humanities are naturally in a state of opposition, so they have a prejudice against digital humanities. There is no doubt that digital humanities, as a new research paradigm, will bring us a lot of research convenience, with which we get rid of the cumbersome data tracking and retrieval so as to save more time and energy for in-depth thinking and theoretical interpretation of the research object. For the study of world literature, the big data method can give us a general picture of the historical development of world literature in a short time, which has been proved by the distant reading method proposed by American Italian scholar Franco Moretti. Nevertheless, everything has its two sides: the application of “distant reading” method has its own strengths, but in-depth study of world literature classics and their authors should be supplemented by the close reading method. Therefore, the two methods can form a complementary relationship. In short, digital humanities do not definitely exclude humanities, especially those irreplaceable excellent literary works and humanities works with high cultural and aesthetic content created by excellent writers or scholars. Similarly, machine and AI translation cannot replace advanced literary and humanities translation. The ideal literary research should combine the methods of distant reading and close reading so as to form a complementary relationship. Effectively, there is complementarity between science and technology and humanities.
The discussion of the “metaverse” requires to combine its artistic imagination and technological realization, and then to consider its cultural consequences. The current stage of the “metaverse” presents a sharp contrast between artistic imagination and technological realization, for the former is rich while the latter is difficult. The primary stage of the “metaverse” is only the virtual world created by virtual reality technology; the future advanced stage is the combination of “real world” and “virtual world” （including the “mirror world” of the real world and the “simulacra world”, which is created by virtual reality technology and is not based on the real world）.The primary form of the “metaverse” emphasizes the relative independence of cognition from the human body and tries to establish a “unmanned” virtual world with “no body participation”; while the advanced form of the “metaverse” proposes the human physical factor of “physical cognition” that must be fully considered in the seamless connection between the real world and the virtual world. The cognitive mode of the “metaverse” is a complex of “disembodied cognition”, “embodied cognition”, and the combination of these two. The primary stage of the “metaverse” is forming the aesthetic form of “aesthetics of isolation”, but it is opposed to the concept of the “internet of everything” in information technology. With the development of the “metaverse” to the advanced stage, its aesthetic form will also transform to open and compatible emerging “aesthetics of connection”.
WANG Yi’s Annotation on The Songs of Chu not only laid a foundation for the study of The Songs of Chu, but was also significant in the history of literary criticism in the Han Dynasty. During Emperor An’s reign that lasted for around two decades, the political situation was messy and sycophantic. In the court, however, many ministers were brave enough to admonish the emperor severely. The imperial court encouraged political criticism. In such an atmosphere, as a collating officer, WANG Yi developed his thought while collating classic books. Different from the moderation of YANG Xiong and BAN Gu, WANG highly praised QU Yuan’s spirit of satire. The royal family in Nanyang emphasized the responsibility of protecting the country of the Han Dynasty by developing the idea that “the sons of Duke had no righteousness to leave the country” from Chuqiu Fanlu while compiling ritual propriety of the Han Dynasty. This affected WANG to elaborate for the first time on QU Yuan’s idea that people with the same surname of Chu would be not righteous to leave the country.
Writings on “rivers and lakes” are integral to classical Chinese literature. In general, “rivers and lakes” refer to the place where frustrated officials were exiled. Nevertheless, poetry written by SU Shi and SU Zhe deliberately constructed “rivers and lakes” into a poetic space abounded with cultural landscape. This was quite typical among poetry in the Song Dynasty. On the one hand, the SU Brothers described “rivers and lakes” as a place where fish and birds inhabited; it was full of mountains and waters, historical sites, as well as commemorations of kinship and friendship; and it was also a poetic place imprinted with lofty noblemen and recluse scholars, folk ethos and local customs, as well as the humanist tradition. On the other hand, their political careers also reminded them that “rivers and lakes” were used by the court to banish criminals, and power networks from the capital also stretched out all over this space, so that “rivers and lakes” were not a safe haven at all. This paradoxical understanding was coherent with Song political environments and the development of transportation, communication, and commodity economy. It is worth mentioning that SU Shi proposed a poetic idea about the interconnection between “rivers and lakes” and “the land of peach blossom spring” by emphasizing that the water of “rivers and lakes” originated from “the land of peach blossom”. From “the land of peach blossom” to “rivers and lakes” extended the spirit of humanism, which was in the opposite direction of power expansion.
Most of the traditional handicrafts exist as the skills required for the manufacture of daily utensils. However, in many well-developed cities with advanced technology and large machine production, handicrafts rise suddenly, which must attribute to a profound motivation of the times. In the past, handicraft research mostly focused on the inheritance of handicraft skills from the perspective of intangible cultural heritage protection. Although the new trends in the development of handicrafts were occasionally discussed, the consumption of handicrafts by the urban new middle-class people and the rise of handicraft experience in the whole society haven’t been deeply analyzed yet. Today’s new changes in handicrafts not only reveal the huge impact of the important transformation of the current social environment in our country on traditional handicrafts, but also demonstrate the importance of handicrafts to the construction of a tasteful and subjective lifestyle for today’s Chinese people.
The occurrence of folk religions has close relations with the living activities of human beings, which has features of being latent, diversified and diffused. Folk religions among Shanxi, Shaanxi and He’nan Provinces of the Yellow River Basin originate from the concepts of animism in the primitive society and root in the soil of agricultural civilization, and two main survival demands for material production and offspring breeding have contributed to a genealogy of folk religions, with beliefs for natural farming gods, deities for protecting the society, and secular Confucianism, Buddhism and Taoism Gods as the backbone of the system. The dangerous geographical environment of the winding Yellow River and harsh climatic conditions of long drought have generated unique beliefs in River God and Rain God. Then through links of efficacy, personification and secularization, these folk beliefs developed their evolutionary mechanism into the bottom of the hearts of people as well as every corner of their social life. During the period of social transition, the development of folk religions should strengthen the interaction of various elements of the belief system, promote folk religions to blend into various links of social structures, and play their roles of moral and ethical education for social groups, social organization integration and soft control of social orders, and ultimately highlight their endogenous forces in rural revitalization.
Due to the second population peak after the foundation of the People’s Republic of China, the next two decades will witness the unprecedented peak of the younger-age elderly aged 60-69 and a series of related impacts, so we will face rigorous challenges while executing the national strategy of formulating active response on population aging. However, governments at all levels and the society failed to pay great attention to important characteristics of this unprecedented peak. In this light, we should advocate the notion of “positive aging” accepted by the international society and the idea of the elderly’s “social participation”, which has been rated as the guideline of strengthening work on the aging population in the new era. More specifically, promoting the elderly’s “participation” in various ways is the main content of “positive aging” on the one hand, and appropriate participation of the elderly is good for their health on the other. Especially for the younger-age elderly, their appropriate participation will not only encourage them to contribute continually to the economic and social development, but help maintain their “functioning” as well, contributing to healthy aging in mid-21st century. So in formulating active response on population aging in “The 14th Five-Year Plan for Social and Economic Development” and “Future Targets for 2035”, it is important to include the significance of the “social participation of the elderly”, pay attention to the appropriate “participation” of the elderly and the risks of their “inadequate or excessive participation”, insist on the principle of appropriate participation which varies from person to person and supplement the main task and measures of healthy aging in future. When all departments are united to formulate plans, National Health Commission should not only retain the Ministry of Civil Affairs and the National Office for Aging that participated in the formulation of “The 13th Five-Year Plan for Healthy Aging”, but add the Ministry of Culture and Tourism as well.
The elderly care service subsidy system is a bottom-up system to ensure that the disabled elderly in economic difficulties obtain basic elderly care services. It is an important part of the social elderly care service system. Shanghai’s elderly care service subsidy system, as the earliest established one in China, is unique. However, with the adjustment of policy and the transformation of management mode, it has encountered many problems such as the weakening of system integrity, lack of standard adjustment mechanism, long application period, and limited scope of subsidies. High-quality development is the core theme of the new era and an important opportunity for the upgrading and transformation of the elderly care service subsidy system. It is also an inevitable requirement for the development of the times. According to the systematic analysis of the Shanghai case, the elderly care service subsidy system should follow the concept of high-quality development, clarify the system positioning, carry out top-level design under the overall framework of the elderly care service payment guarantee system, gradually expand the scope of pension service subsidies, straighten out the elderly care service subsidy application mechanism, and establish connection between the subsidy system and the long-term care insurance. In this way, the elderly care service subsidy system will be transformed into and upgraded to the combination mode of social assistance and social welfare, the vitality of the system and the role of redistribution will be enhanced, and the goal of high-quality development and equalizing basic people’s livelihood security will be achieved. The research results will also be intriguing for other provinces and cities in China.
The group of older adults living alone has become larger, more complex, and more heterogeneity, with the change of family structure, the aging of parents with only child, the increase of migration frequency and spatial distance, and the change of values. We use the data of “Survey on Older Adults Aged 70 and Above Living Alone in Urban China” to analyze the health-related quality of life among older adults living alone. We find that older adults with different family types have significant differences in health-related quality of life, such as body health, mental health, and social adaptation. One with children and the spouse has the worst quality of body health; one with children but without spouse has the worst quality of mental health; the one without children and spouse has the worst quality of social adjustment. It is suggested to establish and improve the information database of the older adults living alone in the community, and provide targeted care services and classified security in the community. The government should give older adults living alone with children and spouses some help to improve the quality of body health, such as family support program, neighborhood visits and emergency services. The government should give older adults living alone with children but without spouses some help to improve the quality of mental health, such as providing spiritual comfort, “pairing” help and psychological counsel services. The government should give older adults living alone without children and spouses some help to improve the quality of social adaptation, such as constructing harmonious neighborhoods, encouraging social participation and improving life satisfaction.
Following the concept of “world philosophy” advocated by FENG Qi and integrating Chinese and Western philosophy in a systematic foundational way, it will undoubtedly give rise to new vitality in philosophical research. To this end, it is necessary to activate the ancient Chinese philosophical categories, namely yin and yang. We could define “yin” as receptivity, and “yang” as a directed active purpose, and the two must be inseparable and complementary. Once we incorporate the updated “yin” and “yang”, many dilemmas of Western philosophy in the fields of epistemology, philosophy of mind, ethics, and even metaphysics can be solved. Accordingly, core concepts such as “mind”, “empathy”, “practical reason”, “physical process” and “abstract entity” in Western philosophy can also be more effectively explained. Although the work of world philosophy requires philosophers to focus on conceptual analysis, textual verification, and theoretical construction, the interaction and cooperation between various traditions will push philosophical exploration to a whole new level, which is the significance of world philosophy.
As to the consciousness of the community with a shared future for mankind, there is something worth exploring in Mozi. Mozi advocated the most universal community ideal of the “unity of all under Heaven”, in which individuals can love and benefit each other, and “promote the beneficial and abolish the harmful” for the community since they are enthusiastic about public affairs. Besides, different communities can also achieve the unity of will and large-scale cooperation to eliminate interpersonal and inter-group mutual injury and solve the chaos and disorder in the world fundamentally. Of course, we should examine that there is a tendency in Mozi to neglect individuals′ free will, which will lead to totalitarianism, and the absence of considering how to promote will unity effectively.
The principles of Marxist jurisprudence, with historical materialism as its foundation, reveal a revolutionary and critical spirit on human society, especially on legal phenomena in modern society. These principles guide our understanding of the realistic basis of legal source, uncover the nature of legal relationship, and ultimately help to find out the theoretical basis and realistic legitimacy of contemporary Chinese concept of rule of law through a brand-new understanding of Marx′s theory of social formation. These principles involve determinism and dialectical thinking with both realistic criticism and idealized narration to avoid falling into idealism or dogmatism. With its multiple theoretical perspectives, historical materialism points out a fundamental consensus on understanding the modern legal order, which is particularly instructive for us to understand the responsibility of contemporary Chinese concept of rule of law.
After abolishing the imperial examination, the Qing government still continued to hold a variety of examinations, including “Xiaolianfangzheng” （recommending filial, incoorrupt, upright and foursquare scholars）. During the implementation of these tests, its original attributes and disadvantages of the imperial examination were entirely retained, which attracted great attention of the people and the public opinions at that time. This tells us that the remaining examination system, including Xiaolianfangzheng, actually stimulated people′s imperial examination worship during its operation. It is necessary for us to examine and reconstruct the operation and influence of the imperial examination system after its abolition in the Qing Dynasty.
Current studies on WU Yu predominantly focus on his demands against Confucianism, Confucius and filial piety, which were supported by the new intellectuals of the May Fourth era, while intentionally or unintentionally overlooking other facets and undermining the wholeness of his thoughts. Under heavy influence of ZHANG Tai-yan and LIAO Ping, WU emphasized history over classics, novels over historiography, literary Chinese over vernacular and independent thinking over popular opinions, and further advocated free thinking and independent scholarship. As a political commentator, WU hoped China would become a modern nation-state, advocated national political participation based on good education and scholarship, and called for direct election of provincial governors and federalism.
Since the early days of sinology in the U.S., there has been a clear connection between theory and practice. However, it remains unclear how sinology has influenced and shaped American perception of China and its China policy. Based on archival data and original documents, this paper sheds light on the efforts made by China experts in National Committee on U.S.-China Relations （NCUSCR） more than 50 years ago. It demonstrates how the Modernization Paradigm in China studies had helped push America out of the long shadow of McCarthyism, which in turn promoted a rational understanding of China, and helped to turn America′s policy towards China from isolation to engagement. Furthermore, it reveals that the interactive structure of sinology known as “knowledge production-public opinion-China policy” can better explain the logic between theory and practice. This paper provides implications for promoting a better understanding of China in the U.S., and for developing a healthy and stable relationship between China and the U.S.
In this paper, the “rock” （modeling element） in the traditional flower and bird paintings is aesthetically divided into two categories, that is, “implication in rock paintings” and “rock worship and pleasure” regarded as an instrumental symbol to mark the distinction between “scholars′ paintings” and “literati′s paintings”. This is significant in three aspects. First, from SU Shi of the Northern Song Dynasty to DONG Qi-chang of the Ming Dynasty, the paintings of men of letters that express their feelings and interests are known as “scholars′ paintings” and “literati′s paintings”. However, in the painting world after DONG Qi-chang, the title of “literati′s paintings” vaguely “cover” “scholars′ paintings”. The “implication in rock paintings” refined in this paper is to prove that “scholars′ paintings” are different from “literati′s paintings” because the former pays more attention to the artist′s moral feelings than the interest in brush and ink skills. Second, from the perspective of “implication in rock paintings”, the history of Chinese paintings from the Northern Song Dynasty to the Qing Dynasty can be divided into “scholars′ paintings” and “literati′s paintings”: the former from SU Shi to ZHENG Ban-qiao, and the latter from MI Fu to CHEN Hong-shou. This is the life roles of the ancient sages represented by rock paintings. Third, from the “Dongpo′s grotesque rock” and “Banqiao′s bamboo, orchid and rock” in the “implication in rock paintings”, we can not only know the ancient inheritance of exemplary persons′ poetry and philosophy, but also learn that the “rock” in the eyes of the worthy has not been a cold object in nature since ancient times, but a symbol of the spiritual foundation of the worthy when they deal with the turbid world.
In Western cultural tradition, travel is usually supposed as the privilege of men and a ritual journey of cultivating masculinity. Ancient epics, legends and colonial writings tend to display the hero′s physical, cultural and psychical masculinity in the narrative of his adventure and struggle in an exotic world. According to this general cultural disposition, travel makes a man a man. However, what does it mean for a woman? Female British writers in the 19th century, who left their domestic sphere and travelled in unfamiliar foreign countries, subverted the conventional prescription of their femininity, and thus reshaped the self-representation of women. Within this trend, they played a role in the imperial knowledge production and in the construction of the culture Other. This paper is concerned with the 19th-century British women′s travel writings in the context of colonialism, and argues that the gender perspective sheds some lights on the complicated relationship between gender liberation and imperial enterprise and between the woman as an individual and the state.
Chinese literary theory in the post May Fourth era should respond to the times and develop new discourses. Now we are encountering an unprecedented new opportunity. Thanks to modern new technologies and new media, Chinese cultural tradition has been revived in daily life world of Chinese people. In addition to the advantages of valuable technologies such as convenient, fast and flexible information acquisition we should try our best to avoid the disadvantages of superficiality, triviality and smoothness. Literature may bring them depth, and classical tradition may make them fine, elegant, gentle and sincere. As for classical poem writing, we haven′t seen a good poem created by AI till now, which shows that a poet embraces comprehensive capacities such as imagination, judgment, sympathy, humanism, ambition, and insights.
The Guidelines on Strengthening the Governance over Ethics in Science and Technology puts forward the requirements for the innovation of the governance over ethics in science and technology in China from four aspects: the upgrading of the governance level, the improvement of the governance itself, the response to the challenges of emerging R&D models, and the promotion of the internationalization of governance experience with Chinese characteristics. From the perspective of the governance mode, it contains the innovation change from passive governance which simply focuses on negative consequences to active governance which covers the whole process from source to application, which is determined by the nature of ethics in science and technology and the governance effect to be achieved. From the perspective of the governance field, it includes the innovative expansion from professional ethics to technology ethics, i.e., from simply focusing on the professional ethics of researchers and engineers to the concern for the ethical issues of the application of the products of emerging technologies, which is determined by the current situation of the high incidence of ethical issues in the latter. From the perspective of the governance grip, controlling ethical dumping and paying attention to human enhancement technologies are key issues in the ethical governance in science and technology, with the former reflecting the values of the community with a shared future for mankind and the latter reflecting active attention to frontier areas in the development of science and technology.
Over the past 40 years, capitalism has become more complex, reconfigured, and outsourced. A faceless capitalism, i.e., platform capitalism, has appeared. Digital work means a “new spirit of wage-earning, ” which is in line with the new spirit of capitalism by exacerbating the intensity of hegemonic local and global work regimes. New social inequalities are produced in the production of cyber-proletariats, cyber upper-classes, and cyber middle classes. Individuals are caught in double-bind situations between heteronomy and autonomy at work in a context of emotional capitalism. In the digital economy, the compressed individuals have internalized the injunction to face economic constraints and produce a narrative of self-optimization/performing self in a global society. The compressed individuals are more and more globalized in international digital economies.
In the process of digital labor, the core and conditions of labor “uncertainty” have changed, and the uncertainty factors facing both labor and capital are increasing. Regarding the labor process of the interns in the internet “giants” as the analysis object, this paper shows that reducing uncertain factors for both internet “giants” and interns is the precondition of creating “agreement”. In the face of exogenous and inherent uncertainty, internet enterprises take “big factory” and “subject empowerment” as effective strategies of organizational control, while interns respond through subjective practices such as internship “brokers”, network community participation and organizational mobilization and cultural self-value. The interaction value generated in the practical actions of labor and capital to deal with uncertainty has very important implications for platform governance and even social governance.
Digital governance model innovation is an important part of promoting digital city strategy. At present, the practice of digital governance is in the ascendant in many cities in China, and Shanghai is one of the benchmark cities. There are some universal and fundamental obstacles in China′s urban digital governance. The obstacles and their solutions are interrelated, resulting in the obstacles unresolved. How to effectively resolve it by “technology-organization-function” collaboration is a very urgent issue. Technology, organization and function are the three elements of urban digital governance. Only the collaborative governance of these three can resolve many stubborn obstacles in digital governance. At present, many collaborative obstacles arise in the “collaborative digitalization” stage of digital transformation, and moving towards the “digital collaboration” stage as soon as possible is a possible development path.
Overseas migration network has a very important impact on corporate cross-border M&A. This paper empirically examines the impact and mechanism of the effect between Chinese overseas migration network and micro-firm cross-border M&A （Mergers & Acquisitions） by constructing multiple indicators of both. It finds that there is a significant positive promotion effect of Chinese overseas migration network on cross-border M&A, and this effect shows significant heterogeneity in the institutional environment and cultural distance of the host country. Further, through the mediating effect model, this paper finds that immigration networks can promote cross-border M&A by enhancing Chinese business networks and reducing the differences in values between the two countries. Therefore, besides facilitating the fusion of policies concerning migration administration and cross-border M&A, it is necessary to strengthen the overseas migration network and enhance the interaction between Chinese enterprises and overseas Chinese businessmen, especially the role of the migration network in the countries along the Belt and Road to promote China′s internationalized export-oriented economic growth.
M&A is an important way to optimize the allocation of resources. A deep study of the important role of M&A in helping distressed companies get out of financial distress will help to offer a feasible path for companies to achieve high-quality development. The existing literatures on the M&A related to financial distressed companies mostly treat distressed companies as the targets, while ignoring financial distressed companies as acquirers in corporate M&A. To fill this gap, we investigate the short-term value and post-merger performance of distressed companies as acquirers over the period of 2004-2015. The results indicate that M&A of financial distressed companies can not only create positive short-term market value, but also improve the long-term performance of the companies. We further find that the long-term post-merger performance of distressed companies can be improved through reducing the financial slack, and through improving corporate debt payment ability. These results provide new evidence for China′s financial distress companies to get rid of financial distress through M&A, which has important enlightening significance.
Green technology innovation is one of the effective ways to achieve goals for carbon peaking and neutrality. However, the large scale of investment, long return period, and high risk of green technology innovation make it difficult to get high-quality financing for controlling shareholders of enterprises in China. Since controlling shareholders′ shares pledge financing has become a relative convenient and quick financing method, it is necessary to study the direct and indirect effects of controlling shareholders′ shares pledges on enterprises′ investment in green technology innovation, as well as to clarify the role of financing constraints in this regard. By constructing an empirical model, this paper confirms that the share pledge not only inhibits enterprise green technology innovation directly but also exacerbates enterprise financing constraints, which in turn inhibit enterprise green technology innovation investment. It means that the financing constraint plays a mediating role in the impact of controlling shareholders′ shares pledges on green technology innovation. Further heterogeneity analysis reveals that when the chairman and CEO positions are combined, the controlling shareholder′s share pledge has a significant inhibitory effect on corporate green innovation; before the shareholding ratio reaches a certain level, the larger the controlling shareholder′s shareholding ratio is, the greater the inhibiting effect of controlling shareholder′s share pledge on green technology innovation; state-owned enterprises weaken the negative influence of controlling shareholder′s share pledge on corporate green technology innovation through other financing channels. Therefore, to encourage enterprises to carry out green technological innovation in a more effective and targeted manner, the relevant authorities should take measures to improve regulation, enhance the internal governance of enterprises and promote the formation of a consensus on green development among all parties.
Modernization, national rejuvenation and the establishment of human civilization in a new form are three major narratives in modern China. Modernization has been a core narrative of the Chinse nation since modern times, which has been developed from “Chinese learning as substance and Western learning as function” and “overall Westernization” to “socialist modernization”. The national rejuvenation, which means the establishment of China’s modern civilization, has been a key narrative since the foundation of PRC, especially since the practice of reform and opening-up. Human civilization in a new form is an innovative narrative in the new era, which goes beyond China as a nation-state and aims at a new civilization created by China in the history of human society. There are differences and tensions among these three narratives. By unifying and integrating these three major narrations, the report of the 20th National Congress of the CPC advocates Chinese modernization to comprehensively boost the great rejuvenation of the Chinese nation and create human civilization in a new form.
The 20th National Congress of the CPC speaks highly of the reform in the past ten years in the new era. The Party and the people have made extraordinary and marvelous achievements in the extraordinarily eventful environment, of which the whole party and all the people are proud. The Central Committee of the Party summarizes “three great events” that the Party and Chinese people have experienced in the past ten years in the new era, makes a historical judgment that China has marched into a new era and a new journey, and calls on the whole Party and the people of all ethnic groups to work together and strive to comprehensively build a socialist modern nation and promote the great rejuvenation of the Chinese nation. History has turned into a new chapter. The great reform in the past ten years in the new era motivates the whole Party and the people of all ethnic groups to march forward courageously, spare no effort to overcome various difficulties and challenges on the road ahead, initiate the great career and work on the new frontier through a tenacious fight. The Central Committee of the Party makes a scientific scheme for the future, strives to recreate magnificent achievements for the sustainable development of the Chinese nation and shows clearly the direction to a more marvelous chapter of developing socialism with Chinese characteristics in the new era.
Taking “the creation of human civilization in a new form” as “the essential requirement of Chinese modernization” in the report of the 20th National Congress of the CPC, President XI Jin-ping reveals their intrinsic link. This is the achievement of historical accumulation of exploring China’s road to modernization and human civilization in a new form since modern times. The historical logic of this exploration since modern times in China is clear. From Westernizationists to reformists and then to Revolutionaries, it shows the starting point and twists of the exploration of modernization and civilization in a new form. In other words, Chinese people began to turn to socialism in order to make China catch up with other nations in the process of learning the modernization of Western capitalism. After the May 4th Movement, CHEN Du-xiu, LI Da-zhao and MAO Ze-dong all stated that China had to realize modernization and build civilization in a new form in the framework of socialism. It was in the first leap of the sinicization of Marxism that the exploration of Chinese modernization and human civilization in a new form has been closely and substantially related to the leadership of the CPC, its historical mission, the prospect of socialism and its firm stance of the masses of people. After the foundation of PRC, the exploration of socialist modernization and civilization in a new form experienced turns and twists and eventually generated a new leap of the sinicization of Marxism in the “second combination of Marxism and China’s condition” during the two periods divided by reform and opening-up. It has integrated Chinese modernization, socialism with Chinese characteristics and human civilization in a new form into a whole.
It is explicitly advocated in the 20th National Congress of the CPC that “we shall enhance the spiritual strength to realize the great rejuvenation of the Chinese nation”. The rejuvenation of the nation is not limited to economic development or institutional establishment, but it also includes self-confirmation of the nation, which is shown in the national spirit. Today’s competition of national power at a deep level lies in the battle of values. Guided by the scientific theory of Marxism, on which our firm belief is established, we lead the trend of the time with sinicized and modernized Marxism, build a socialist ideology with great cohesive and driving force, demonstrate the scientific and truthful advantage through the interpretational power of the theory, go beyond other intellectual trends of thought with its advanced values, and show its reality through the transformation of value into practice. With its pursuit of socialist values, Chinese modernization provides moral support to promoting the overall material progress and all-round development of individuals. Due to its significant differences from all available developing modes of civilization, Chinese modernization needs its own theoretical explanation system which should be better than all existing Western systems of knowledge. What’s more, it can provide solutions to Chinese issues and the issues of the time, and establish Chinese value, Chinese spirit, Chinese discourse and narrative system, providing spiritual power to the overall development of a modern socialist nation.
It is pointed out in the report of the 20th National Congress of the CPC that we should make Chinese culture more accessible to the world by deepening cultural exchanges and mutual learning. It means that we must observe the law of cultural exchanges and mutual learning, which is a major trend in the era of globalization. In order to have a lofty image of an advanced civilization, a nation should make its own efforts and let others appraise. The accordance of Chinese modernization and the common value of all mankind is as follows: on the one hand, it has the “common characteristics of the modernization of all nations” in the sense that China has all the technological dimension and ethic dimension shared by all other nations; on the other hand, “common prosperity for everyone”, “the coordination of material progress and cultural and intellectual progress”, “the harmony between human and nature” and “peaceful development” in Chinese modernization are China’s unique technological and ethic solutions based on its own national situations. It demonstrates the original meaning of “a broad mind like the sea embracing all rivers” to handle well the relations with foreign cultures including Western ones. Only by doing well this work can Chinese culture have a power of discourse in global affairs, which matches China’s international status, and show a dependable, gracious and respectable image of China.
Based on the text of young Marx, it is not enough to conclude that Marx advocates to “depoliticize”. However, the idea that Marx believes in the eventual disappearance of politics and the state has great influence, which is mainly due to the “Hessian interpretation” of Marx in the intellectual history. Based on Spinoza’s ethics, Hess, who had a significant impact upon young Marx, held that both the state and religion were rooted in a single idea. Thus, just as criticizing religion, he also criticized the absolutism of the state and put forward the idea of abolishing politics. However, when re-entered Spinoza, we could see something different from Hess’ interpretation in Marx’s text. Effectively it embodies Spinoza’s idea: “Politics is the best fit with people’s free spirit.” However, Marx finally brings politics back to society and leads to a scheme of a socialized understanding of politics to achieve the purpose of people being able to control social existence. In this way, Marx obviously surpasses Spinoza.
The difference between the themes of Machiavelli’s The Prince and Discourses on Livyshows a “dislocation” between the “monarch” and the “people”. How to reduce this “dislocation” has always been a new “political dilemma” since modern times. Gramsci realized the possible reconciliation between the “monarch” and the “people” through the unity between “modern proletarian party” and “nation-people”. Based on political theology, Schmitt’s “sovereignty decision” re-positioned the relationship of “creating” and “maintaining” and that of “revolution” and “order”. Althusser interpreted Machiavelli’s “political dilemma” as a “revolutionary utopia”. In modern China, Machiavelli’s “political dilemma” is expressed as a “paradox” between “freedom” and the “state”. This “paradox” has constituted the keynote of the symphony of Chinese political thought over the past century, and remains as an intellectual dilemma to be overcome today.
“Independent spirit and free thought” is CHEN Yin-que’s famous saying. However, it has been misunderstood for a long time, so we need to understand it from the academic perspective. At that time, it wasn’t the unique insight of CHEN, but many scholars shared the same value. The idea involves scholars’ understanding of the relationship between the academics and the “self” and the absence of “humanity” in historical research and the disappearance of the “self” in academic writings. CHEN emphasized many times that “we should keep our mind independent when we do academic work” and highlighted the subjectivity of the “self”. It implies that subjectivity and objectivity are complementary to each other and it is unnecessary to replace the former with the latter, which brought special significance to the academic environment at that time. At least at the level of academic expressions, we need to let the “self” return.
Cultural preparation for war was an important part of the national war preparation plan during the Third Front Movement period. By building rear war preparation bases and relocating crucial cultural resources, lots of cultural institutions in frontline areas were prepared for a war that might break out at any time. Cultural preparation for war has rich connotations and involves a wide range of fields. There were large-scale preparations of all resources that could help promote national identity and carry forward national culture, such as cultural relics and archives, books and printing, films and radio, and universities and research institutions. Cultural preparation for war continued throughout the whole period of the Third Front Movement and reached its peak in 1965 (with the escalation of Vietnam War) and 1969 (with the incident of Zhenbao Island). Though producing no strategic resources in a state of war, it embodied the war preparation nature of the Third Front Movement. Though the war did not break out as we analyze the movement in retrospect, China’s attitude toward geopolitical crises demonstrated by its cultural preparation might have been an important deterrent.
Plato used a dichotomy to divide a sentence into its name components (ōnoma) and its declarative components (rhēma), Aristotle analyzed a proposition as the combination of a subject (hypokeimenon) and a predicate (katigoria), and Apollonius regarded nouns and verbs as the main parts of a sentence – all of these became the blueprint for the subject-predicate dichotomy in syntax. In the early 5th century, the Roman scholar Martianus proposed the dichotomy of subject (subjectiva) and predicate (declarativa), which influenced French Carolingian scholars in the 9th century. In the second half of the 8th century, the Arab scholar Sibawayhi analyzed a noun sentence into the topic and the description, and a verb sentence into the agent and the action. After that, Speculative Grammar (including Modistae) and Universal Grammar accepted subject-predicate dichotomy, but did not further refine it. Through the examination of more than a dozen works on English grammar (in the 18th and 19th centuries), Lane introduced logical subject-predicate terms into English sentence analysis for the first time (in 1700), while Greene firstly established refined English sentence components analysis (in 1848).
The explanations of “Wěi Wěi Tuó Tuó” from the poem “Growing old together with the gentleman” in The Book of Songs have varied from each other sinceMao’s Commentary.How to read “Wěi Wěi Tuó Tuó”? DAI Jun-ren uses traditional “repetition” pronunciation to read “Wěi Wěi Tuó Tuó”. From the angle of Chinese bronze inscriptions and bamboo slips, “Wěi Wěi Tuó Tuó” can be written as “Wěi = Tuó =”, if the characters have the same pronunciations. YU Sheng-wu uses “new evidences” and regards them as “compound words”, so he reads them as “Wěi Tuó Wěi Tuó”. The bamboo slips scholars in Anhui University follow YU. From the view of “consecutive characters and words”, the statement of DAI is right. “Wěi Wěi Tuó Tuó” means the bending and long pattern of mountains and rivers on the “Gown of the Queen”.
National security governance is related to the long-term governance of the Party, the long-term stability of the country, and people’s life and work in peace and contentment. The strategic system of national security governance in the new era is a set of systematic institutional arrangements for maintaining and shaping national security, and it is the specific application of the national governance system in the field of national security. The strategic concept of national security governance in the new era is mainly reflected in the trinity of XI Jin-ping’s overall national security concept, with the purpose of people’s security, political security as the foundation, and national interests as the criterion. As for the practice path, we should adhere to safe development, promote the dynamic balance between high-quality development and high-level security, adhere to overall warfare, and coordinate traditional and non-traditional security, stick to the path of peaceful development, and promote the coordination of our own security and common security. To exactly grasp the strategy of national security governance system, follow the strategic path of national security governance system and promote national security governance in a comprehensive way is significant for us to realize the goal of the second century and achieve the great rejuvenation of the Chinese nation.
The stable development of the Global Value Chain (GVC) is a prerequisite for and the foundation of our economic security. Under the background of shortening and regional transformation of the GVC, maintaining the stable development and transformation of the GVC in East Asia is very important for the stable development of China’s GVC and national economic security. Under the background of the Sino-US trade war and the global spread of COVID-19, there are two trends of “stable development” and “de-Sinicization” in the GVC of East Asia. This paper shows that there is a close relationship between the dual circulation economic strategy and the stable development of the GVC of East Asia. Therefore, China should accelerate the implementation of dual circulation to form a new development pattern, in which domestic economic cycle plays a leading role while domestic and international economic cycle support each other. We should enhance the ability of independent innovation and extend the value chain, and accelerate cooperation and interaction with East Asian countries to consolidate China’s position in the center of the GVC in East Asia and achieve inclusive growth of mutual benefit and win-win cooperation with East Asian countries.
To protect people’s lives and health and get rid of the contempt of “sick man of East Asia”, new China launched a schistosomiasis control campaign on a grand and spectacular scale in during 1949-1956 under the complex domestic and international background. With the imagination of a series of metaphorical concepts and the establishment of social mobilization mechanism, the practice of schistosomiasis control campaign has become a significant process for the establishment of a new individual and a new country of socialism. The application of technological politics of “mass science” in the campaign established the subjectivity of the people in a socialist country. The idea of “the people as the subject” runs through the whole process of the campaign and constitutes the basic operation logic of the four major health work guidelines. The concept of “the people’s health first” and the prevention and control method with “the people as the subject” are the important political core of the success of the schistosomiasis control movement. This health campaign suggests that the current public health construction should not only renewed emphasis on the concept of “prevention first”, but also adhere to the supremacy of the people’s health and give full play to the active role of the people in health and epidemic prevention.
With the development of biomedicine, mental disorder has come to the era of drug treatment. Drug therapy in the attempt to relieve human mental suffering also leads to the medicinalization of mental disorder. On the one hand, the use of psychotropic drugs solidifies the idea that mental disorder results from brain chemical imbalance, which directly or indirectly affects the path of psychiatric research and the intervention in human mental disorder, and the use of drugs has become one of the tools of clinical diagnosis of mental disorder; on the other hand, for patients and the public, drug use shapes their understandings of mental disorder, regarding mental suffering as physical suffering in a daily life. In the medicinalization of mental disorder, human mental abnormalities are placed under the framework of biomedicine, and human beings are reduced to fully biological beings. While the use of drugs can alleviate the symptoms of mental disorder, it also disciplines the perception and understanding of mental suffering and limits the development of psychiatric medicine and other possibilities for recognizing and intervening in human mental disorder.
The aestheticization of the body extends aesthetics to the field of technology and thus strengthens the necessity of the aesthetic transformation of the body; while the medicalization of aesthetics extends medicine to the aesthetic scope and provides the technical possibility for the aesthetic transformation of the body. The combination of these two trends makes aesthetic plastic surgery an important technology for body modification. With unattainable aesthetic standards presented by a perfect body image and constantly changing body aesthetic trends, the aestheticization of the body makes the medical intervention through aesthetic plastic surgery natural and reasonable. The potential health risks and aesthetic risks of aesthetic plastic surgery as an invasive surgery may lead to new demands for body modification and consequently makes the project continue. It’s worth pointing out that, in a rapidly changing social context, remaking body through aesthetic plastic surgery might not be the end of change, since it is probably instrumental for a life change.
Using the micro-data of the bond market, this paper takes advantage of a double difference model to examine the impact of the implementation of structural monetary policy on the transmission efficiency of short-term interest rates in the money market to bond interest rates, bringing the uncertainty of the economic environment into the unified analysis framework. The results show that the implementation of structural monetary policy makes the transmission efficiency of short-term interest rates in the money market to bond interest rates increase, while the uncertainty of the economic environment significantly inhibits this efficiency. The joint effect test found that the uncertainty of the economic environment weakens the positive impact brought by the structural monetary policy, making the sensitivity of bond interest rates to short-term interest rates in the money market decrease. Robustness test and parallel trend test confirm the reliability of the above conclusions. Heterogeneity analysis shows that the above conclusion is valid only for bonds listed on the Shanghai Stock Exchange and with a modified duration of 2 years or less.
It hasn’t been systematically examined whether and how digital service trade barriers have an impact on the quality upgrade of China’s manufacturing exports. Based on the technical relationship between the intermediate input of upstream digital services and the output of downstream manufacturing, this paper calculates the country-manufacturing industry-level digital service trade restriction index, and then makes an empirical analysis of the above issues. The results show that the increase of digital service trade barriers has a significant inhibitory effect on the quality upgrade of China’s manufacturing exports, and the negative effects of increased restrictive measures in the fields of facilities and connections, payment systems are particularly significant. The impact of digital service trade barriers is heterogeneous across countries and industries, that is, there is an inhibitory effect mainly on the quality of exports of developed countries on the one hand, and capital-intensive and labor-intensive manufacturing exports on the other. Further analysis shows that the increase in FDI and R&D can weaken the negative impact of digital service trade barriers on the quality upgrade of China’s manufacturing exports. At the same time, the higher the quality of China's manufacturing exports, the stronger the negative effect of digital service trade barriers. Therefore, to promote high-quality development of China’s foreign trade, China should make great efforts to reduce global digital service trade barriers, increase the R&D of digital technology in the manufacturing industry, and improve FDI policies related to the digital industry.
国家社会科学基金学术期刊资助入选期刊
