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.
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