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。
The essence of capitalistic production is the production of surplus value. As both the key purpose of capitalistic production and the internal motivation constantly driving its development, the production of surplus value is necessarily the result of this production process. In the value-increasing process of capitalistic production, neither the raw materials of labor nor the means of production change themselves. They remain invariant in the commodity through value transfer and compensation. The only variable in value-increasing comes from the living labor of the workers, and once its activity of using the means of production to change the raw materials has taken place, the living labor itself disappears without a trace. This already involves a profound inversion of social relationship, just as man falls on his knees before his own creation, i.e., God. Although it is obviously the workers’ labor that creates the product in the capitalist production, it is the product that dominates and rules the workers in reverse. This is the reverse of the relationship between the creative subject and the created object, and this is the hostile alienation of the labor relation.
The “Chinese root”, namely, the Chinese herbal “Glabrous Greenbrier Rhizome”, was brought to Europe by Portuguese merchants in the early 16th century and was regarded as the “holy wood” by European physicians. Exploring why the writer of Radicis Chynae chose the “Chinese root” to illustrate his epochal and subversive scientific ideas, this paper analyses the impact of the Western transmission of traditional Chinese medicine since the 16th century on the shift in scientific thinking in the Renaissance. It also attempts to explore, from the perspective of knowledge power and academic authority, how the changes in medical concepts and methodology were influenced by hidden political forces, such as imperial will and academic authority, during the transition of European medicine from classical to modern times when science was first emerging, and how the construction of methodology was accomplished through academic language. The role and influence of the “Chinese root” will be examined in such a context.
In the second half of the 17th century, Wilhelmi Ten Rhyne, a doctor of the Dutch East India Company, once sojourned shortly in Japan. In his Latin book Dissertatio de Arthritide published in 1863, he provided four meridian-point figures and a comprehensive description of acupuncture technique, which were published in an English journal in 1974 under the title “On Acupuncture”. As the first work discussing acupuncture informatively in Europe, this article’s description of acupuncture theory and technique was penetrated with the distinctive knowledge of Rhyne, a scholar acquainted with both traditional and modern European medical knowledge. In the article, he not only cited ancient Greek medical theories to interpret acupuncture, but also invoked the theory of blood circulation at that time to verify the meridian theory. In “On Acupuncture”, which has been influential since then, we can see both the Westerners’ first acquaintance with Eastern acupuncture and European doctors’ imagination of Chinese medicine.
Huang Di Nei Jing (Yellow Emperor’s Internal Classic) is the fundamental classic of traditional Chinese medicine (TCM), from which the Western academic circle begins to understand the theory of TCM. Prioritized as the primary TCM work by Western sinologists, Huang Di Nei Jing had been translated into Latin, French, German and other languages before the 20th century. This paper investigates its two early English translations that have scarcely been emphasized or even noticed. Through figuring out the brief history of these two translations, examining the misunderstandings especially on terms by comparing them with the source text, and analyzing what motivated the translators to translate it and how they had first established their knowledge on TCM, this paper explores the special aspects during the transmission of TCM knowledge in the West.
The origin and occurrence of the Cold War, especially the role of the Soviet Union, has always been a heated topic in the academic circle. If observing from the new perspective of economy, especially from the notion of economy and economic strategies of the Soviet Union as well as economic relationships between the U.S. and the Soviet Union, we will find a different logic chain, develop a different historical narrative and eventually form a new framework to explain how the relationships between the U.S. and the Soviet Union changed and how the Cold War pattern formed and developed. The mission of historical research is to find out how the Cold War happened, what were the motivations of the U.S. and the Soviet Union and what caused such results. In fact, there were opportunities and possibilities to reverse the trend at each stage, but eventually the U.S. and the Soviet Union sank into the abyss of the Cold War.
In WANG Chuan-shan’s Review of the Complete Collection of Commentaries on the Four Books, RAO Shuang-feng has received more attention than other ZHU Xi’s disciples. For RAO’s explanations on The Great Learning and The Doctrine of Mean in The Complete Collection of Commentaries on the Four Books,WANG makes a critical review by focusing on the concepts related to the Dao. He uses the idea that “loyalty and faithfulness is the Dao” to refute RAO’s doctrine that “the Dao is beyond loyalty and faithfulness”; he criticizes RAO’s unity of the Dao and sincerity by emphasizing their distinction due to their respective connection with nature and mind-heart. WANG analyzes the relationships between knowledge and the Dao, the Dao of human and the Dao of Nature, sagely virtue and sagely Dao, spirits and the Dao. He also comments on RAO’s doctrine of the cultivation of the Dao such as keeping cautious and venerating. WANG’s critical analysis of RAO, which can be traced back to ZHU Xi and the studies of ZHU Xi in the Yuan Dynasty, reflects that WANG seriously treats and absorbs the doctrines of ZHU’s disciples, including RAO. It also shows that WANG’s philosophy is obvious influenced by ZHU Xi since it is also based on the layered interpretation of ZHU’s study of the Four Books. This research helps to understand WANG’s comments on the disciples of ZHU in his Review. It also helps to have a more comprehensive and in-depth understanding of WANG and the intellectual development of the studies of ZHU Xi as well.
As the foundation of all things in the universe, “Reality” (ti) in XIONG Shi-li can mean “original mind” or “substance”. However, this distinction doesn’t suggest an internal contradiction in his theory. In contrast, it reflects the core issue of metaphysical construction in XIONG, that is, clarifying the universal (constant transformation - original mind) and the highest (unitary substance) as well as their belonging to one “Reality”. With the starting point of explaining “aspect” (xiang) with “function” (yong) or “act” (xing) and grasping the two types of “Reality” through various forms of “function”, XIONG’s metaphysical construction consists of two steps, that is, “returning from function to Reality” and “returning from Reality to function”. The former concerns the highest and the universal, while the latter how to grasp the highest, the universal and their relationship. By responding to these questions with his theory of Reality- function, XIONG develops a metaphysical approach different from Buddhism and Western philosophy.
In regard to the issue of how to cultivate virtue or morality, there’s a lot of discussion in ancient Greek texts as well as a comprehensive answer in Aristotle’s practical philosophy. There are two kinds of interpretation about Aristotle’s moral cultivation: the mechanistic theory and the developmental theory. This paper provides a more complete theory of development so as to reveal the metaphysical foundation of the potential-movement-actuality framework behind this ethical theory and analyze its corresponding mechanism of nature-habit-reason. The emphasis is placed on three stages: the potential of nature, the growth and harmony of nature and habit, and the growth and harmony of habit and reason. The analysis will also clearly show the ethical cultivation stages of natural virtue, habitual virtue and perfect virtue. Such an idea of moral education has something in common with the educational concept of emphasizing nature, habit and teaching in the Confucian Three Characters Classic.
Any research is supported by a corresponding system, whose nature depends on the assumptions and ideas of the researcher. Conversely, the elements contained in the system and their relationships determine the research progress and final results. There are tens of thousands of research papers on ancient novels, most of which analyze writers or works, or investigate both of them in a macro way. All of them are supported by a research system of the same kind. However, so much concerning ancient novels is to be studied, and so many different research systems are possible. Taking the adjustment and reorganization of the existing research system, the system construction of information outside the plot line, and the system construction of scattered information across the works as examples, we can explore new ways to construct a novel research system.
In the 1960s, Foucault had a great interest in literature, especially in Russell. He believed that Russell unfolded the plot by making sentences with similar pronunciations but different meanings. Russell broke the correspondence between words and objects, making the words lose the function of expressing meanings and become a free game. In this way, language is no longer a tool to represent the world, but becomes itself. Then literature will not any more narrate stories or represent things, but become a maze of increasing words. Deleuze followed Foucault’s path, continued to rewrite and formed new metaphors, the “death of the writer” becoming a “desire machine”, words turning devoid as the “repetition of differences”, the idea of “labyrinth” leading to “fold” poetry, and the “outside” space changing into curvy “escape”. Influenced by Foucault, Deleuze believed that Russell was a great replicator, and he included differences to the greatest extent. Deleuze extended his idea of differences and constructed a new labyrinth poetics. Hence, literature develops from the crack of discourses in the way of deviating from itself, bears the mission of resisting the subject and deconstructing reason, and demonstrates its endless revolutionary and pioneering spirit.
“Views on Women” is CHEN Du-xiu’ s first translation work published in La Jeunesse The original text comes from the humorous essay collection Rambles in Womanland by French writer Max O’Rell. The book records O’Rell’ s change in his attitude towards the “new women” in the West. Taking O’Rell’ s writing as an opportunity, the Western concept of “new women” was semantically revised in the Chinese context, promoting the birth of the “new women” in the May 4th Movement. CHEN and LIU Ban-nong depicted the outline of the “new women” against the backdrop of “new people” by translating and rewriting O’Rell’s works. Later, the “Special Issue for Women” published by La Jeunesse was once again inter-textualized with O’Rell’ s texts, reflecting a certain limitation on the voice of the female pioneers. The folk’s borrowing of O’Rell’ s works showed the imagination of the “new women” by different social groups around the May 4th Movement. The translation and introduction of Max O’Rell’ s works in China enriched the cross-cultural context behind the rise of the “new women” in that historical period.
During the Great Revolution, the Communist Party of China (CPC) attached great importance to the establishment of the people’s congress system to promote the construction of the people’s democratic legal system and ensure that the people are the masters of the country. Under the leadership of the CPC, the Shanghai citizens’ congress system was established after the victory of the third armed uprising of Shanghai workers. This system was the earliest system of people’s congress in a large city in modern Chinese political history. This system played an important role in the establishment of the people’s democratic regime in Shanghai at that time, and had a significant impact at home and abroad. It was as famous as the provincial and port striking workers’ congress system and the farmers’ congress system at all levels at that time, and they jointly formed the earliest “three precious” embryos of people’s congress system in modern China. Today, it is necessary to trace the origin of the Shanghai citizens’ congress system to provide useful resources to improve the current system of people’s congress.
There are different understandings about the status and role of human beings in the copyrightability determination of artificial intelligence products. Human subjectivity is an essential element for artificial intelligence products to constitute works. Creative intention, thoughts and emotions are important symbols of human subjectivity. While artificial intelligence does not have creative intention, human beings can embody creative intention in the products of artificial intelligence. Human emotions are difficult to be imitated and expressed by artificial intelligence. The creative contribution of human beings in using artificial intelligence technology should be used as the basis for judging the originality of artificial intelligence products. The artificial intelligence products constituting works should have the function of “dialogue”. In order to prevent the deconstruction of work structure, avoid the lack of “dialogue” function of works and prevent the incentive dislocation of copyright law, the “externalism” approach of originality judgment of artificial intelligence products should be abandoned. We should explore humanistic protection strategy of artificial intelligence products, adhere to the basic position that the originality of artificial intelligence products comes from “direct users”, avoid the confusion of audience about artificial intelligence products and ordinary human works, and realize the protection of artificial intelligence products on the premise of maintaining the value goal of copyright.
The theoretical model of “procedure binary while evidence consistent” put forward by some scholars is faced with significant obstacles of feasibility. As a typical burden of proof rule in the concentration of the relationship between procedure and evidence, it has the procedural tone, the power constraint and the right allocation, the link function between procedural law and substantive law, and the close relationship with legal facts. Based on this, the basic regulation form of procedure on evidence is viewed. Evidence and procedural rules are characterized by its abstractness, its structuredness and non-structuredness of an evidence system, and its constructiveness of technical provisions and so on. The evolution trend and constant factors of the relationship between procedure and evidence are unified with the strengthening of the regulation effect of procedure on evidence, which reflects the underlying role of legal value target and policy guidance. The basic theory and value of Professor CHEN Guang-zhong’s “dynamic balance view of litigation” expounds and emphasizes the significance of dynamic construction of many important balance relationships in the field of criminal procedure law. The main obstacle of “procedure binary while evidence consistent” lies in the overemphasis on the relative independence of evidence, since and the realization of “evidence consistent” must be based on similar procedure environment.
With the increasing of urban migrant workers of family migration trend, migrant children’s impact on parents’ behavior decision-making has become increasingly common. As one of the most important employment forms of urban migrant workers, entrepreneurship is an important behavioral decision for their survival. An empirical analysis of China’s Migrants Dynamic Survey Data by China’s Healthcare Commission in 2017 finds that, firstly, migrant children can significantly improve the probability of migrant workers’ entrepreneurship. After overcoming the problems of endogeneity and selective bias, it can increase the probability of migrant workers’ entrepreneurship by 33.24%. Secondly, migrant children mainly affect the “survival-type” entrepreneurship of migrant workers, but has little impact on the “opportunity-type”. Thirdly, the influence mechanism of migrant children and migrant workers’ entrepreneurship is shown as follows: migrant children help to strengthen the identity of migrant workers as citizens and then promote their entrepreneurship. Fourthly, migrant children can help to facilitate migrant workers’ entrepreneurship and the integration of urban society, solve the problem of left-behind children in rural areas, and so on. This paper explores a new channel for the promotion of migrant workers’ entrepreneurship, which is also benefit for solving the problem of left-behind children, promoting the integration of urban society, and facilitating the healthy development of new-type urbanization.
Accurately identifying the impacts of human capital on the career development of the floating population is an important engine for realizing the effective allocation of labor production factors, inclusive and integrated development of urban and rural areas and high-quality economic development. Based on the data of three periods of China Family Panel Studies (CFPS) from 2014 to 2018, the relationship between human capital, urban social inclusion and the career development of migrant population is empirically-investigated, and the heterogeneity of different unit systems and migration ranges is analyzed. The results show that internal human capital has a significant positive impact on the career development of the floating population, and its positive impact mainly focuses on the career prospects. External urban social inclusion can effectively improve the career development level of the floating population and strengthen the promoting effect of human capital on the career development of the floating population. Moreover, the positive moderating effect of social inclusion at the individual level on the career development is more obvious. Further study also finds that the human capital of collective private units and rural-urban upward floating population has a greater positive impact on their career development. The above conclusions provide an empirical reference for maintaining social equity, building an inclusive and harmonious society, realizing common prosperity and promoting coordinated and sustainable development of regions.
Age-specific migration rate can be examined from the aspects of level and pattern. After testing the data from different sources and defining the flowing of floating population in China, this paper describes the structure difference between flowing and total floating population, and the trend of time-varying migration age pattern in last 30 years, based on the data of four censuses and the data of two 1% sample censuses since 1990. Results show that: firstly, there are two significant differences of the age structure between flowing and total floating population, that is, the concave of 5-15-year-old children and different age points of inflection after the peak age. Secondly, the age-specific migration rate got improved generally among all age group in last 20 years, with a mode of a sharp increase in peak value (peak shape), a change of inflection points after the peak age, and the delayed age to participate in mobility. So, the flowing of floating population is preferred in the parameter design of population projection in the future. We should understand and solve the problem of floating population in China from the perspective of integrity and difference. A comprehensive, all-age, and all-round policy system is needed so as to ensure the rights and interests of the floating population in an all-round way through systematic institutional arrangements.
The study of hermeneutics is inseparable from the perspective of humanities. For the “spiritual hermeneutics”, which probes into the issue of “spirit”, it is also inseparable from the perspective of “spiritual humanities”, that is, taking the theory of the “interaction between Heaven and human” as the basic hermeneutic principle to explain “human nature and the Dao of Heaven”. With the “interaction between Heaven and human” as the center, the spiritual hermeneutics develops its hermeneutic ideas in the way of the “Dao-speech-wisdom-realm”. In this respect, Chinese philosophy has accumulated and summed up rich hermeneutic ideas and practical experience. The “Dao-speech-wisdom-realm” not only constitutes the unique hermeneutic logic of Chinese philosophical hermeneutics, but also has the transcendental universality so that it can be used to observe and examine the types of Western spiritual hermeneutics represented by Christian theological hermeneutics. The approach of Chinese spiritual hermeneutics is characterized by “from the sage to the holy”, while that of Western Christian theological hermeneutics by “from the holy to the sage”. The fact that these two types of hermeneutics have different theoretical starting points and hermeneutic approaches does not prevent them from taking the “holy spirit” of the highest and ultimate being of the universe as the final goal of interpretation. Thus, Chinese and Western spiritual hermeneutics traditions will finally meet and communicate with each other in the “end” and “summit” of hermeneutics.
In this global and plural age, toleration has often been regarded as the most important virtue one ought to cultivate toward people of different nationalities, ethnicities, religions, cultures, languages, geographical regions, and sextual orientations and their ways of life. This, however, is problematic, because one of the key elements of toleration is the objection to what one tolerates, and if toleration is a virtue, such objections must be based on good reasons instead of personal biases. Yet, clearly, we cannot have any reasonable objections toward people simply because their ways of life are different from ours in the above-mentioned senses. Therefore, the virtue we really need to cultivate is not toleration but the Zhuangzian respect. A person with such a virtue not only has no objection to what they respect and thus would not interfere with them but also, when needed, assist them to live their unique ways of life. This Zhuangzian respect differs from the respect that sometimes also serves as the basis of toleration. While the latter is only directed to others as persons and not to their ways of life, especially when they are very different from one’s own, the former is not only directed to others as persons but also to their ways of life, even if they are very different from one’s own.
All of the dominating theoretical directions of traditional ethics take a perspective of the Dao. Normative theory, virtue theory and meta-ethics have made their own distinctive theories of ethics. To unify the different theoretical tendencies of traditional ethics, truly activate traditional ethics from the perspective of human development needs, and provide practical guidance for people’s ethical practice, we must explore the discourse turn of ethics. The theory of concrete metaphysics contains rich philosophical innovations. Its perspective of human affairs has provided an invaluable theoretical inspiration for the discourse turn of contemporary ethics. From the perspective of the Dao to the perspective of human affairs, we can find a specific path to implement the theory and practice of contemporary ethics at the level of people’s doing things.
This article aims to reconstruct Confucius’ ideal of “education without discrimination” (youjiao wulei) from the perspectives of intellectual history and political philosophy to demonstrate its continued theoretical and practical significance in modern pluralistic societies. “Education without discrimination” is not a statement of fact about the educated, but rather a value judgment about the educators; it requires teachers to treat students with different individual backgrounds equally. This article argues that “education without discrimination” is a type of civic moral education, which belongs to neither elite nor popular education. It seeks to cultivate exemplary persons (Junzi), rather than influence common people to form moral customs. It is reasonable to interpret “Junzi” and “Junzi’s virtue” as “good citizens” and “civic morals” in the vision of intellectual history and political philosophy. This reasonability shows the possible significance and value of Confucius’ ideal of “education without discrimination” at the level of civil moral education in modern society.
Belonging to the new interdisciplinary field of liberal arts and sciences, persuasive technology refers to the technology based on human-computer interaction which may affect and even change the ideas, attitudes or behaviors of human beings. It has been applied widely in many areas of our life and has gained outstanding social effects. However, the properties such as novelty, hiddenness and polymorphism of persuasive technology may have covered the persuasive intents and the limitation on the choice of users, which will put users in a disadvantageous position to be “addicted” to the new “opium”. In order to avoid these ethical problems, we must scrutinize closely and thoroughly the whole process of persuasive technology from the ethical perspective. Technical “bugs” such as stochasticity and indeterminacy of the data-driven algorithmic system and its many moral agents may cause ethical challenges of the attribution of responsibility. We need to go beyond the dichotomy between theoretic ethics and applied ethics, widen the semantic and pragmatic scope of the concept of responsibility and turn from passive responsible ethics of technology to active responsible ethics of technology, in order to solve these challenges.
The separation of photography and image requires a new understanding of the non-image nature of photography. Starting from the five paradoxes of image, this paper examines the basic nature of image, and then distinguishes photography from image. Photography is an “action” and a “process”, while image is the trace that connects the subject and the object through the camera. The essence of photography lies in the tension between the “given” of nature and the “capture” of the photographer, and many important aesthetic judgments in the history of photography theories are made by emphasizing this tension. For instance, André Bazan and Roland Barthes emphasize on the “given”, whereas Bauhaus and Pictorialism underline the significance of the “capture”. The media essence of photography has also changed with the development of technology. The traditional photochemical photography and photoelectric signal photography are quite different in terms of the nature of image. Moreover, the generative image represented by video game photography is independent of the visual objects from the external world. It becomes the photography that “captures” the virtual world, but still follows the intrinsic definition of photography.
Jullien believes that Western nude art is supported by the ideas such as essence and ideal in Western philosophy. The Chinese ontology emphasizes change and process, so it is impossible to think that “the nude is the essence”. Jullien excludes nude works such as the pornographic paintings from his examination of nude art, because they show nakedness as a process from shedding to exposing, rather than the nude as a natural state of nudity. However, Agamben, via the discussion of the Christian view of the nude, points out that the nude is always relative to exposure, and there is only the nakedness rather than the nude. This makes Chinese and Western nude art on a more equal comparative plane since the post-structuralist view of the essence behind Agamben’s distinction is in line with ancient Chinese philosophy such as Daoism and also introduces the dimension of desire into the discussion of nude art. At this point, Chinese nude art should also be included in the comparison, not only because of the similarity of the theme, but also because they contain a Chinese view of the body and philosophy as well. Its absence in Jullien also prompts us to further reflect on the issue of cross-cultural comparison.
How did the creators of the Twenty-Four Solar Terms understand the annual cyclical movement of the sun? How were the Twenty-Four Solar Terms named? The Twenty-Four Solar Terms were referred to as “the Twenty-Four Qi” (vital energy) in ancient times. The naming of the terms indicates not only the existence of a framework of eight terms, including two equinoxes, two solstices, and four beginnings, but also a symmetrical yin-yangstructure surrounding the summer and the winter solstices. More importantly, the names suggest the water series understood and imagined by the ancient, in which four seasons are connected with the transformation of the three states of water, while summer and winter are regarded as the pivot and the wetness and dryness of water as the representation. There is a structural resonance between the transformation of qi implied in this naming system and that described in “the Ultimate One Giving Birth to Water” (taiyi shengshui), which is based on the conceptions such as qi, yin-yang, and water as arche in Chinese philosophy. This conclusion reminds us that time is the most fundamental issue in ancient Chinese thoughts.
Traditional festivals such as the Lantern Festival and the Dragon Boat Festival are not only family festivals, but also events organized by clans and communities so that they have certain publicity. This publicity can effectively construct collective identity, enhance the density of social networks, and increase social capital, which is of great significance for rural unity and development. In modern society, the heritage of traditional festival culture is facing multiple crises, especially the publicity of traditional festivals is declining seriously. According to the current situation of the Dragon Boat Festival in Liancheng Village, Fujian Province, the publicity of traditional festivals can not only be inherited, but also be creatively transformed and developed in modern society. The key mechanism is, on the one hand, to constantly tell the legend, reconstruct the tradition and influence the form of collective memory. On the other hand, the modern form of traditional festivals should attach importance to the inheritance of the tradition that events are organized by folk organizations, and stimulate people’s consciousness of subjectivity and participation as much as possible.
In modern rural life, traditional festivals are often shaped as a village landmark of cultural landscape. They play a key role in the rural culture inheritance and the emotional connection within the village community. From the perspective of the specific path of inheritance and practice of the current rural traditional festivals, they mainly show a cultural governance function characterized by social mobilization and trust refactoring. For a long time, the rural martial association of “meihua quan” (plum blossom boxing) has held events and performances such as “showing boxing” at festivals in Guangzong County, southern Hebei Province. This has not only helped to form a wide social mobilization pattern in the rural society, but also reach a universal trust state across villages. If following the basic logic that traditional festivals are embedded in rural cultural governance, we can not only further clarify villagers’ sense of life boundary of traditional festival culture, but also transform traditional festival folk customs into an important cultural governance resource, which will have lasting impact on the governance pattern of villages in the future.
In the process of modernization, people’s dual mobilities in class and region have made the homogenous kinship group become more and more heterogeneous, which has been profoundly influencing rural kinship practices nowadays. With the method of autoethnography, this paper tries to explore the logic of rural kinship practice in the process of modernization from the perspective of insiders to describe the kinship practice of a special individual as well as his or her family at the Spring Festival. Generally speaking, the custom of traditional kinship is inherited firmly on the one hand and is changed quickly on the other. The inheritance of the custom is due to the fact the youth generation and their parent generation share a common past with frequent face-to-face interaction. In this common past, the patriarchal kinship practice mode has been internalized as a part of the youth’s recognition, and the parent generation is still symbolically owning traditional authority to the youth. The change has been caused by two elements. First, the constraint of non-agricultural working time and the separated living space make the frequency and duration of face-to-face interaction between relatives greatly reduced, and the common life experience within the kinship network as well as the intimacy in the experience is becoming thinner and thinner, and the emotional power of the custom practice is becoming scarcer. Second, the youth are gradually in the process of individualization which focuses on themselves and their nuclear families, and the significance of kinship relation maintaining is weakening. With the struggle between inheritance and change, rural kinship network is increasingly lax today.
Against the background of the innovation-driven development strategy, the scientific and technological innovation system and mechanism increasingly demonstrate the attribution of the fundamental economic institution of socialism with Chinese characteristics. It was of great theoretical and practical significance for the Fourth Plenary Session of the 19th Central Committee of the Communist Party of China (CPC) to include improving the system and mechanism of the scientific and technological innovation into the category of upholding and improving the basic socialist economic institution of China for the first time. The 20th National Congress of the CPC further decided to establish fundamental institution that encourages comprehensive innovation. China’s socialist economic institution has experienced different stages of evolution. The scientific and technological innovation system and mechanism are the theoretical choices for developing and improving the basic socialist economic system in the new era. Having the theoretical characteristics of the fundamental economic institution, the scientific and technological innovation system and mechanism form an inherent logical relationship with the fundamental socialist economic institution. The scientific and technological innovation system and mechanism is contemporarily relevant since it, together with the system with the public ownership as the main body and various types of ownership economies developing together, the system with the distribution according to work as the main body and various distribution methods co-existing, and the socialist market economic system, constitutes an essential element of the basic socialist economic institution. The scientific and technological innovation system and mechanism are the innovation and development of the fundamental economic institution in promoting the modernization of the national governance system and governance capacity and are the experience summary and institutional innovation of the practice of socialism with Chinese characteristics. They are in line with China’s national conditions and development reality and are conducive to the liberation and development of productive forces and the realization of high-quality economic development. They have important theoretical significance and practical value for upholding and developing socialism with Chinese characteristics on the new journey of realizing the second centenary goal.
Against the background of increasing global trade protectionism, trade frictions have become an important tool for countries around the world to maintain domestic economic order and industrial safety. Innovation is the core of economic development. Whether trade frictions have harmed the technological innovation of the target country is worthy of in-depth discussion. Based on the cross-country panel data of 119 countries in the world from 2000 to 2015, we analyze the effect and mechanism of trade frictions on technological innovation of the target country. The result shows that trade frictions have significantly inhibited the improvement of the target country’s technological innovation level. This conclusion is still valid under a series of robustness tests such as the selection of different trade frictions measurement methods, the replacement of innovative measurement indicators, the introduction of instrument variables. Mechanism tests show that trade frictions mainly damage the target country’s technological innovation by reducing the degree of openness and hindering international personnel exchanges. Further research finds that optimizing the industrial structure, improving the level of financial development and enhancing government effectiveness can significantly resist the adverse impact of trade frictions on national technological innovation. Against the background of frequent trade frictions, emerging countries, including China, should further elevate the technology innovation capabilities by firmly implementing developing strategies such as promoting freedom, diversity and convenience of trading, improving the new pattern of opening up, expanding the external exchanges of top human capital, and promoting the rationalization of industrial organizations.
Based on the prefectural urban panel data from 2011 to 2018, this paper uses the instrumental variable method to empirically analyze the impact and mechanism of digital inclusive finance on carbon dioxide emission intensity. It finds that the development of digital inclusive finance can effectively curb urban carbon emission intensity; as far as its mechanism is concerned, digital inclusive finance mainly reduces the carbon emission intensity of cities by promoting regional technological innovation; digital inclusive finance has a greater inhibitory effect on the carbon emission intensity of resource-based cities than non-resource-based cities, and its inhibition effects on the carbon emission intensity of resource-based cities are decreasing based on different stages of development, in order of maturity, decline, regeneration, and growth. To promote the high-quality development of China’s economy and the early realization of the “dual carbon goals”, on the one hand, we should facilitate the level of digital financial inclusion in the cities so as to make it play a more active role in both the economic and technological fields, and on the other hand, we should implement differentiated development strategies and formulate digital inclusive financial and technological innovation policies based on the city’s resource base and development stage.
How to achieve the organic integration of “thoughtfulness” and “historicalness” has always been a focus in the research of intellectual history. This issue is also related to whether the identity of intellectual history is legitimate. Through theoretical study of the legitimacy crisis of the identity of intellectual history research, and with the help of some examples of intellectual history research, this paper analyzes the texts of thinkers in detail. In such a way, it would be possible to achieve a fusion of “thoughtfulness” and “historicalness” in future intellectual history research, create a distinct research paradigm, resolve the “identity crisis” of current intellectual history research, and finally establish the legitimacy of the “identity” of intellectual history.
In the report of the 20th National Congress of the CPC, XI Jin-ping repeatedly stresses that “we must uphold fundamental principles and break new ground”. “Upholding fundamental principles and breaking new ground” reflects the distinct meaning of historical materialism. As far as the philosophical premise is concerned, “upholding fundamental principles and breaking new ground” rejects external reflection and requires in-depth social and historical reality, showing the persistence of the materialization principle and innovative characteristics of historical materialism. As far as its development direction is concerned, “upholding fundamental principles and breaking new ground” follows historical materialism and guides new practice with new theories, and promotes the Chinese path to modernization in the social-historical orientation. As far as the value orientation is concerned, “upholding fundamental principles and breaking new ground” has always adhered to the clear position of people first, brought into play of the people to realize the free and comprehensive development of human beings, and actively created a new form of human civilization while committed to the great rejuvenation of the Chinese nation.
The “Pudong sample” of building a socialist modern country in an all-round way is an exploration and example of Chinese modernization in the institutional framework, thus following the institutional logic. Institutional governance, as the fundamental support for the operation of modern countries, has become the fundamental source of institutional logic. Institutional construction and execution constitute the two aspects of institutional governance as a whole. The connotation and characteristics of the “Pudong sample”, including problem orientation, pilot testing, and rule of law construction, point to the essence of institutional governance. The institutional construction of the “Pudong sample” emphasizes that we should give full play to the institutional advantages, take the organizational advantages of the overall leadership of the CPC as the institutional authority, take the operational advantages of socialism with Chinese characteristics as the institutional direction, and take the value advantage of people centered as the institutional goal. The institutional execution of the “Pudong sample” needs to optimize institutional integration for structural reform, focus on promoting sample demonstrations for international institutional convergence, and improve institutional innovation capabilities in core areas.
Adam Smith takes “sympathy” as the human nature basis of morality. His moral philosophy has had a deep influence on Steven Pinker’s ethical thought. Pinker views the decline of violence as the sign of the progress of human history. Pinker’s ethical thoughts are in the tradition of Smith’s moral theory, such as the dualism concept of human nature about the conflicts between the better angels and the inner demons, the low-key ethics about cherishing life and reducing pain, and the altruistic “empathy” theory of interactive subjects formed by the transposition imagination. Pinker proves and enriches Smith’s theory of “sympathy” with the achievements of contemporary psychology, brain science and neuroscience.
In the discussion about how the self and others can coexist harmoniously, Hume and Rousseau provide two internally consistent and synergistic conceptions of sympathy. As typical modern theorists, their focus on sympathy and their common emphasis on moral sentiments reflect modern ethical life’s introspective exploration of humanity and morality and affirmation of everyday life. Starting from this common problem awareness, these two secular and equalized sympathy views emphasize the modern human’s ability to exert the power of moral emotions based on the natural construct of the mind, maintain the natural virtues of sympathy, and adhere to a universalism-inspired sympathetic attitude beyond positions and interests, focusing on the care of humankind. Furthermore, in terms of specific sympathy mechanism, Hume’s sympathy embodies “fellow-feeling” for all the feelings of pleasure and pain, praise and blame, while Rousseau’s sympathy embodies “putting oneself in the other’s shoes” in the face of others’ pain; the former underlines a dispassionate and compassionate observation of sorrow, while the latter emphasizes a passionate self-concerned action, which jointly leads to the issue of justice. Contemporary interpreters need to distinguish between the transformative implications of these two sympathy views and explore how to use sympathy to improve society.
As the most important translation method in the Eastward transmission of Western sciences and the translation history in the late Qing Dynasty, the interpreting and writing translation model was initially mainly carried out through bilateral cooperation between foreign interpreters and local writers or assistants. This approach, on the one hand, historically reflects the specific form in the translation practice of the late Qing Dynasty, and on the other hand, it also reflects the daily practice of cross-cultural communication between China and the West at that time. In this translation mode or practice, the relationship between foreign interpreters and local writers actually forms “translating in translation”. The interpreter’s “free translation” or “interpretation” requires the writer’s “understanding” and “written transmission”, which are related to or subject to the relationship between the local writer and the interpreter. This relationship is essential to the study on the most important way of translation in the late Qing Dynasty.
The popular “ancient vernacular” thinking during the May 4th Literary Revolution absolutized and universalized the phenomenon of “the unity of spoken and written languages” in the developmental history of Chinese language mentioned by ZHANG Tai-yan, resulting in forcibly transforming some classical Chinese works into “ancient vernacular”, which deviates from ZHANG’s vernacular thinking based on philology. At the same time, the “the style of abolishing allusions”, “the view of applied literature” and “the debate strategy of deeply grasping errors in writing” in new literature learned from ZHANG’s view of “natural and unadorned writing”, but discarded the fundamentals of textual research in his doctrine. When the May 4TH literary revolution transformed ZHANG’s view of literary Language, ZHANG also pondered over the literary revolution, emphasizing the dependence of vernacular on classical Chinese and showing the difficulty in “the unity of spoken and written languages”.
In his early years, LU Xun believed that Chinese nationalism lacked the quality of “sincerity” the most. In “The Poetic Power of Mora”, he not only warmly called for the “voice of ultimate sincerity”, but also formed a relatively complete discourse of “sincerity”. “Sincerity” had important significance and profound influence in the emergence stage of LU’s literature and thought. Meanwhile, the meaning of this concept was quite complex in the context of the late Qing Dynasty, so that LU had to express his understanding through argumentation. Due to adopting the views of romanticists such as Carlyle, his approach differs from the interpretation of “sincerity” based on Confucian tradition or scientific rational principles. Different from the direction to external and objective truths, “sincerity” in LU reflects the feelings and changes of the subject’s inner world, which can be finally reduced to intuitive life experience. LU emphasized the reshaping of the subject’s spirit with the words “pure heart” (baixin) and “brightness of the mind” (neiyao). For him, “sincerity” was related to the theme of “life” and opened up an alternative path to understand and reform Chinese society. This shows the unique significance of Romantic poetics at the intersection of Confucian civilization and modern science.
Analyzing the issue of urban women’s smoking from the perspective of life politics may shed light on the image construction of smoking women in the specific consumer culture context and the essence of their consumer identity. The mass media attempt to frame urban women smoking as “fashionable” or “sexy”, empirical data of Shanghai interviews and observations show that in the daily practice women smoke for leisure and recreation, and alleviating work anxiety or life pressure. Urban female smokers have to seek subtle balance between personal preferences and the legal, policy environment, between public expectations and the stigmatized atmosphere, eventually leading them to be thoughtful and cautious consumer citizens.
The living culture of ancient Chinese people is an important component of the excellent traditional Chinese culture and an important resource for the construction of a better life for the current generation. Taking the Chang Wu Zhi written by WEN Zhen-heng as the research object, this article analyzes the daily life practices of the Ming literati, interprets the interaction between the subject and things and the construction of living space, and examines the self-expression of the subject and the strategies of creating living culture behind it. The practice of using things in the Chang Wu Zhi manifests as a progression from the appreciation of things to the construction of a living sphere, presenting a living culture with the characteristics of self-gratification and elegance, which has both internal and external significance for the subjects. The construction of living culture by the ancients has important enlightening significance in responding to the needs of dealing with the relationship between human beings and things in current consumer society, and identifying the nature of things in order to realize that things cater to human needs and consequently create a better life.
The interpretation of diseases is often in a black box, which forms a huge gap with the need for the understanding of diseases among the public. The prognostic knowledge of cancer is related to the disease progression and future life of patients, but few people understand its production and social basis, and only regard it as a technical system based on biomedical principles. It is undeniable that prognostic knowledge relies on molecular-level medical evidence and a set of scientific survival indicator systems to indicate results based on follow-up surveys of a large number of patients and data from clinical trials. However, highly technical prognostic knowledge not only faces the uncertainty in the clinical world, but also becomes highly contextualized by being challenged by the logic of patients’ everyday-life knowledge. In the process of diagnosis and treatment, technologically constructed prognostic knowledge is often revised and selected by clinical experience and patients’ daily practice, realizing the result of knowledge reconstruction from technology-oriented to patient-oriented. Based on the diagnosis and treatment of breast cancer, this paper outlines the connotation of prognostic knowledge in medicine and the meaning of patients’ reinterpretation of seemingly definite authoritative knowledge and propose that patient groups should move from “determined life” to “life self-determination” in the understanding of prognostic knowledge.
How to reconstruct the cultural life space and satisfy the spiritual and cultural needs of the public in order to enhance people’s sense of acquisition, happiness and security is an important issue that cannot be ignored in the modernization of rural areas and the integration of urban and rural development in the process of urbanization. The folk belief space and its ritual activities, which are an important component of the public spiritual and cultural needs, can help relocated people adapt to their new community life, and reconstruct their cultural space, identity and meaning in urban life to some extent. Based on an in-depth investigation of the relevant measures and current characteristics of folk belief space management in the garden community, this paper focuses on the issues of the off-site reconstruction and mental adaptation of the public spiritual life and order after the centralized placement of village deities in urban Daoist temples. It can be found that based on the rural regional worship, folk beliefs entering urban civilization will face the dissolution and weakening of their spatial efficacy and sacredness, as well as the possibility of reconstruction. These space reconstructions indicate that the diversification of public cultural needs and preferences, the individualized changes of family relationships and generational differences, and other individualized changes, have significant implications for reshaping folk beliefs and their rural modern values, as well as reconstructing the public spiritual and cultural space.
This study takes the Chinese listed companies that recorded a significant impairment loss of goodwill from 2018 to 2020 as the sample, and conducts exploratory analysis on the common features and corresponding weights of these companies during the M& A period, using descriptive statistics and factor analysis methods. The study constructs a case portrait of “wrong M& A” and finds that strong profitability, small asset size, weak risk resistance, and excessive self-confidence of management are the main common characteristics of the acquiring companies in “wrong M& A”. Furthermore, the study applies factor analysis to summarize and classify the indicator system of the case portrait, and extracts five common factors, including company size, profitability, growth confidence, debt-paying ability, and governance supervision. The corresponding weights of these factors in explaining the information of the “wrong M& A” sample are 0.384, 0.190, 0.146, 0.144, and 0.134, respectively. Among them, the strong profitability of the “wrong M& A” companies is a “profit curse” characteristic that deserves attention. Therefore, listed companies should not only be cautious of the misleading effect of high profitability on M& A decision-making but also strengthen their internal monitoring mechanisms and carry out diversified M& A rationally.
Based on the job demands-resources (JDR) theoretical model, this paper conducts a questionnaire survey and analysis on employees of high-tech start-ups in the Yangtze River Delta. The results show that: (1) entrepreneurial leadership positively influences employee innovation behavior; (2) entrepreneurial leadership positively influences employee challenging stress; challenging stress positively affects employee innovation behavior; challenging stress has a significant mediating role in the relationship between entrepreneurial leadership and employee innovation behavior; (3) team identification positively moderates the relationship between entrepreneurial leadership and employee innovation behavior. These findings enrich the empirical research on the impact mechanism of entrepreneurial leaders on employees’ innovative behavior in the context of modern China. Meanwhile, the uncovering of the intermediate effect of challenging stress and the moderating effect of team identification has provided practical insights for enterprise stress management practice.
With the rapid development of China’s Internet platform enterprises, the resulting problem of lack of social responsibility and governance of platform enterprises has become a social focus issue, and the key to solving this problem lies in fundamentally clarifying the structural dimensions and boundaries of social responsibility of Internet platform enterprises. Based on the social responsibility reports released by 12 local Internet platform enterprises, such as Alibaba, DDT and Meituan, this paper uses Nvivo 12.0 software to conduct open coding, spindle coding and selective coding on the original data, and takes advantage of the rooting theory analysis method to inductively extract the social responsibility of China’s internet platform enterprises. The results show that China’s internet platform enterprises’ social responsibility contains nine structural dimensions, namely, economic responsibility, political responsibility, legal responsibility, environmental responsibility, employee responsibility, user responsibility, partner responsibility, charity and public welfare responsibility, and industry ecological responsibility. Based on these dimensions, a pyramid model of internet platform enterprises’ social responsibility is constructed from the perspective of responsibility to stakeholders. The model contains three main levels, that is, bottom-line social responsibility, safeguarding social responsibility, and expectation social responsibility. This provides a new theoretical basis for further research and definition of the structural dimensions and system of social responsibility of internet platform enterprises. It also provides a theoretical reference for internet platform enterprises to improve their social responsibility system in practice.
Within a broad naturalistic framework as a common background for the contemporary science and philosophy, we try to give a generic and unified account for normativity as well as its foundational status by taking a particular angle of the relation between two major representational means, i.e., explanation and interpretation, at the level of methodology. This relation can be revealed via their connections with other conceptual pairs (such as posteriori induction vs apriori principle, cause vs reason, token vs type, description vs norm, disenchantment vs re-enchantment of the world). Explanation draws on one-directional cognition while interpretation involves two-directional construction. When we understand or explain natural phenomena, certain kinds of normativity are involved; whereas the kinds of interdependence or interaction between interpreters and interpretational objects all rely on the first-person perspective of the perceivers doing the interpretation.
According to the mainstream of analytic theory of knowledge, subjects must acquire genuine knowledge without substantially appealing to luck in order to ensure that knowledge acquired is “safe” enough. In this sense, the preclusion of contingency has become a main feature of analytic theory of knowledge. In contrast, Kuki Shūzō, a philosopher of the Kyoto School, re-assesses the status of contingency in the constitution of knowledge in his theory of contingency. He identifies three layers of contingency: categorical contingency on the top, hypothetical contingency in the middle, and the disjunctive contingency on the deepest level. In Kuki, though the first two types of contingency can be reduced to necessities of this or that sort, such reduction cannot be successfully applied to disjunctive contingency, which has a metaphysical significance in Kuki’s system. Kuki’s theory would help us to re-assess the famous “fake barn case”, which frequently appears in epistemological literature, as well as Prichard’s definition of “epistemic safety”, and thereby reveals the difficulty of defining “safety” in a contingency-free manner.
In order to comprehend the nature of overseas trade policy in ancient China, one needs to overcome the limitation of judging it by the binarism of “opening up-closing off” and uncover its historical logic. The absolute principle of the Sino-barbarian dichotomy and the order of the world dictates that the overseas trade policy first and foremost gravitated towards “defending against barbarians”, which made equal trading relationships between ancient Chinese dynasties and overseas nations impossible. The complementary economic demands of China and overseas nations led to “acquiring economic needs through trade” in overseas trade policy - a trend that intensified and gradually prioritized financial demands over goods demand. After the Song Dynasty, south-eastern coastal regions’ maritime characteristics became increasingly prominent. Asian maritime trade developed rapidly and became an internal and external driving force that pushed maritime trade policy towards openness, professionalization, and systematization. From the Han Dynasty and the Tang Dynasty to the early period of the Qing Dynasty, overseas trade policy had always adhered to “defending against barbarians” and “acquiring economic needs through trade” under the notion of Sino- barbarian dichotomy and the tributary system, which led to quantitative increase but no qualitative reform. Through the mutual interactions between this quantitative accumulation and the militarily advanced Western powers, as well as different rules of international relations, the Qing Dynasty was made to gradually change its pre-existing course and passively accept new systems and concepts.
In his previous paper on the Needham Puzzle in 2015, the author offered a conclusion that science could not originate spontaneously in China due to the lack of logic and the subject-predicate structure in antient Chinese sentences. This paper further explores the following issue: Are there any other prerequisites for the birth of science? The answer is uniformitarianism and positivism. The generation of uniformitarianism is in high correlation with the necessity of subject in a sentence. Positivism did exist in the practice in Chinese history, but it was absent in epistemology. In this way, this paper argues for three prerequisites for the emergence of science: uniformitarianism, logic and positivism. Moreover, why science did not emerge in Indian, Arabic, native American and other cultures? The reason is that they lack one or more of the three prerequisites for science. The Needham Puzzle is asked in a negative form for a specific phenomenon, i.e., “Why did something not emerge in somewhere?” This tends to induce ad hoc hypotheses. The question should be asked in an affirmative form: “What are the general conditions for the emergence of something?” Only this question will lead to scientific research.
In the context of a rapidly aging population and advancing digital construction, ensuring the sharing of digital life for the elderly is an important symbol of adhering to the positive view of aging and highlighting the construction of national spiritual civilization. Based on the four main types of elderly language problems, this paper makes a content framework for the age-friendly language services in the construction of the digital society, and puts forward the implementation path from the three levels of “resource integration”, “service orientation”, and “information support”. In this way, we expect to provide reference for the age-friendly language services planning and construction.
This paper tries to make a new explanation from the specific angle of reliability regulation of the evidential marker “cong X lai shuo”. The core function of the evidential marker is to provide indispensable support for the insufficient confidence assertion Y. According to the semantic character of X, “cong X lai shuo” can be divided into definite perspective type and fuzzy perspective type. For Y with sufficient reliability, “cong X lai shuo” assumes the function of enhancing reliability by the following means: (1) making the proposition omnidirectional; (2) focusing the statement object; (3) making the presentation content precise; (4) making the judgment criterion clear. For Y with insufficient reliability, “cong X lai shuo” assumes the function of improving reliability by the following means: (1) blurred perspective; (2) degree adjustment; (3) perspective change; (4) specific conditions.
Art forms meaning in the distinction of symbols, which makes the origin of the first symbol which has no subsequent distinction become a theoretical problem. The two existing interpretations of this are “from being to being” of unconscious theory and “from no-being to being” of ontology. According to the former, the first symbol in art is “unconsciousness transformed from consciousness”, which implies rational power discipline. Due to the dichotomy of no-being and being, the latter also fails to eradicate the relevant position and its overall essence. The vacuous-potential theory transcends the above two interpretations and puts forward the idea of “from vacuity to being”, which allows the subject to make himself vacuous in the field, and reveals the singularity existing in the repetitive form through the differences in the potential movement. This process includes the specter of differences and realizes objectivity in its event-based way of thinking. The seemingly singular first symbol in art is therefore a vacuous-potential symbol, which changes from reality to vacuity in the posture of potential repetition, overcomes the rational power discipline and overall habit, and provides the starting point of vacuous-potential poetics.
After his constructing of “non-philosophy” system in a series of works, French philosopher Fran?ois Laruelle extends his critique to the theory of photography. Aiming at nullifying philosophy’s domination over photography with his “non-photography”, Laruelle questions the concept of the “world”, on which most theories of photography rely, and invoked the so-called “immanent practice of photography” to eliminate philosophy’s negative influence upon photography. In addition, Laruelle utilizes the model of “generic fractal theory” expounded inTheories of Identities to enhance the rigor of “non-photography”. Nevertheless, there still exist numerous intractable issues within non-photography theory. Furthermore, these problems are not exclusively confined to on-photography theory. Therefore, after deep reflection on his early way of thinking, Laruelle replaces “generic fractal theory” with “generic quantum theory”. The latter’s inherent logic of paradox provides him with extensive theoretical space for “fiction”. One experimental accomplishment resulting from this revision is “photo-fiction”, which enables Laruelle to redefine his non-photography within the framework of generic quantum theory. Thus, Fran?ois Laruelle’s theory of photography not only provides us with not only a new path for reconsidering photography but also a perfect index for understanding his philosophy.
In modern society, the scope of the flow of remains is continually exceeding the boundaries of family organizations and being taken over by larger and impersonal social organizations. Under the trend of the medicalization of death, the hospital has become the focal point of death and dying. As a spatial device of medical knowledge and a constituent of the hospital system, the mortuary has become a place for taking charge of patients’ remains. In the mortuary, there are two concepts of remains: one pertains to the Western medical system’s knowledge and cultural tradition that objectifies and dissects dead bodies, the other is the emotional, ethical, and mutually permeable concept of remains within the context of Chinese social thought. Despite the tension between them, anthropological research finds that these two concepts can be reconciled in commercial activities in the mortuary.
Behind the successful “Wenchuan experience” of post-disaster reconstruction, it still takes time to heal the spiritual and psychological trauma to the community in the disaster area due to the huge number of people killed by the disaster, and many rituals still maintain the original social relationships between the living and the dead. However, due to the centralized burial of the victims’ bodies and the local sealing of the victims, the original dialogue relationship between the living and the dead that can be completed by graveyards and tombstones cannot be established, so the non-religious mourning and memorial ceremonies of the victims in the regional community are strengthened, and therefore the re-discussion of various memorial ceremonies for the victims has become very important.
As the first pandemic in the 21st century, SARS has been an ongoing focus for both life sciences and social sciences. It offers a privileged case study to investigate both the long-term social memory of past pandemics as well as the hiatus dividing collective narratives from the individuals’ everyday experiences. Based on a systematic literature review of studies devoted to the social impact of SARS, this paper identifies five major perspectives that have shaped the attempt to theorize SARS in social sciences: a critique on modernity and governmentality, stigmatization and everyday life, the pandemic as an event, the pandemic as a source of individual experiences and memories, and social sciences as action. All of these constitute the whole image of narratives about the pandemic. Taking SARS as a fundamental case, this paper aims to construct a theoretical and experiential framework for future research on pandemic studies.
The shrinkage of some cities has a certain impact on the sustainable development of the Yangtze River Economic Belt. Based on the population census and statistical data, this paper takes 110 cities in the Belt as the objects, identifies the shrinking cities in the Belt, and compares the development indicators of the main economic and social fields between the shrinking cities and the non-shrinking ones. Furthermore, it takes advantage of the “center-periphery” model and the data of commuting time to discuss the spatial mechanism of the change of urban population scale in different locations of the Belt. The conclusions are: (1) From 2010 to 2020, 52 cities in the Belt experienced a net loss of population, of which 26 cities continued the negative population growth trend since 2000. (2) There have been systematic differences between shrinking cities and non-shrinking ones in the Belt in terms of population age structure, education structure, industrial structure, public services and others, which means a development differentiation between shrinking cities and non-shrinking ones, a new type of regional disparity besides East-Middle-West and urban-rural areas. (3) The relative location with the central city affects the city size nonlinearly: the cities with the shortest commuting time from the central city less than 50 minutes could likely to obtain positive effect of population growth brought by agglomeration, while cities with the shortest commuting time from the central city between 50 and 450 minutes tend to experience urban shrinkage. Therefore, to promote the overall sustainable development of the Belt, we should optimize the urban system, strengthen the construction of the multimodal transportation network, and reasonably guide the shrinking cities to “slim down and keep healthy”.
Yardstick competition with GDP as the performance evaluation indicator between local governments has stimulated the enthusiasm of local governments to develop economy and improve their ability to obtain economic resources. With the increasingly obvious defects of the original indicators and China’s increasing emphasis on innovation-driven economic growth, changing performance evaluation indicators and repositioning yardsticks on yardstick competition between local governments are very important for China’s high-quality economic and social development. Given this, based on panel data of 105 cities in the Yangtze River Delta and its neighboring areas from 2011 to 2018, this paper uses a double difference model to evaluate the impact of the Yangtze River Delta integration policy planning on regional innovation, and discusses competitive strategy of selection of performance evaluation indicator and yardstick on competitions among local governments. The results show that neighboring cities of the Yangtze River Delta urban agglomeration have included innovation in their core performance indicators for yardstick competition, while cities in the Yangtze River Delta still use GDP as their core performance indicator. Under the incentive of the Yangtze River Delta integration policy, the growth rate of innovation in neighboring cities of the Delta is higher than that in cities of the Delta, producing an effect of “receiving recognition only from outsiders”, and the result that innovation can effectively promote the promotion of local officials. Further analysis shows that yardstick selection should satisfy proximity and benchmarking. This study reveals that in order to promote yardstick competition among local governments and its effectiveness under intergovernmental economic and fiscal decentralization framework of China, we should pay attention to the long-term and innovative nature of performance evaluation indicators, and prevent this competition from expanding, and promote social governance through yardstick competition.
Based on the data from the China Migrants Dynamic Survey in 2014, 2016, and 2017 (CMDS 2014, CMDS 2016, and CMDS 2017), this paper develops an attraction-repulsion model from the perspective of immigration cities, focusing on the impact of occupation type, housing type, and living cost on the settlement intention of migrant young talents in China’s metropolises. The results indicate that migrant young talents who work in an in-system unit, or are engaged in management and professional technical work are more likely to settle down. Those who own property or live in the public rental housing also have strong settlement intention, whereas living in unit’s dormitories has a significant negative impact on their settlement intention. This study also finds an inverted U-shaped correlation between housing price-income ratio and settlement intentions among migrant young talents in metropolises. The settlement intention of migrant young talents differs among cities, while the influence of occupation status and housing type remains stable, the impact of relative housing prices exhibits significant heterogeneity across cities. To conclude, living in peace and working in contentment are crucial factors influencing migrant young talents’ settlement intention, and governments should take measures to ensure affordable and stable housing for young people to retain young talents.
The development of AI is of positive significance to human beings. In general, the development of science and technology, including AI, is both a necessary step in the gradual realization of humanity and human freedom, and a prerequisite or condition for approaching this prospect. AI is based on big data. Logically speaking, “big data” means exhausting relevant information. So, under the background of big data, we can grasp all possible aspects of the situation, at least in theory, which provides a premise or condition for a comprehensive grasp of the object, and consequently we may overcome various one-sided views. Another important feature of AI is the ability to process data efficiently, which makes it possible for us to respond to changing phenomena and make accurate judgments and responses in a timely manner. The positive significance of the development of AI is reflected in scientific research, the exploration of humanities, production labor, economic activities, and daily life, and its evolution has positive significance for promoting the progress of human life and tending to a society conforming to human nature. Of course, the development of science and technology can lead to both positive aspects and some negative effects. How to restrain the negative effects that AI may cause and make it develop in a positive way is an issue that we cannot avoid. This involves the issue of value guidance and constraints on the development of science and technology, including AI, and the value principle that man is the purpose provides the basic premise for such guidance.
The breakthrough progress in AI has provided strong new impetus for the development of social productivity. AI can play multiple important and special roles in the productivity. As a component of the primary productivity, AI is becoming a powerful driving force for other scientific and technological research, and so is the “meta-productivity” of the primary productivity. Among the various elements of productivity, AI is not only a labor tool, but also can play the role of workers as AI agents to achieve the shift of productivity. It can be expected that as AI drives the continuous development of productivity, human society will enter a new era that focus on experience.
As to overcoming the imperfection of human beings, technology is the most direct and useful instrument which can meet the goal, so it is positive in this sense. If AI is treated only as technology, it will be regarded as an instrument which meets some goal, only a machine apparatus with high intelligence and a technological unit at higher and stronger level, which exhibits extraordinary technological advantage. However, logically speaking, the intelligence level of AI is impossible to be higher than that of human beings. Technology is a sword with double blades, with its positivity and negativity. While the technology of AI is “overcoming” the imperfection of human beings, new imperfection of human beings will be lighted, which will harm the dignity of human beings and makes man worry about future. The more AI technology wants to help human beings embrace and win “future”, the more the man will lose some kind of ability and even “the future” when he gets the help. The seed of alienation is hidden in the instrumental nature of technology. The most prominent expression of the negative side of technology in this point is that the technology which is developed by human hands will bring the growing-up of human beings into the fate of self-negation. The AI is the metaphor of the life of Sisyphus: the significance and victory of the life is exhibited by the way of self-negation.
The foundation of the Chen Dynasty together with the rising of the noble aboriginal families in the south, was regarded as a major political and social transformation in the three-hundred period of the Eastern Jin Dynasty and the Southern Dynasties. All the emperors of Chen Dynasty, however, chose to identify with the aristocracy culture. The reason is related to CHEN’s family background. CHEN Ba-xian’s position in the Liang Dynasty was once close to that of an exclusive serviceman or a military household, but he still belonged to the aristocracy class. Emperor Wen in the CHEN family listed himself among the literati and scholars, and designated celebrities in the aristocracy class to accompany his sons day and night to cultivate them with the noble demeanor and cultural self-restraint. The crown prince of Emperor Xuan personally handled the affairs of the Eastern Palace according to the political culture of the aristocracy. As a result, the CHEN family’s identification of the aristocratic culture in the Chen Dynasty evolved from the recognition of manners and knowledge to that of political tradition. This contributes to the fact that the character of the regime of the Chen Dynasty was similar to that of the Jin, Song, Qi and Liang Dynasties and the political tradition of the Southern Dynasties was inherited.
Traditional opinion is that the Hundred Years’ War between England and France in the late Middle Ages consolidated the national consciousness of Western European countries and facilitated the formation of two nation states, i.e., England and France. However, the construction of the Burgundy state indicates that a homogeneous French nation-state was far from being formed during this period, and Valois France did not complete its national construction. The Duchy of Burgundy, located in the eastern part of France, not only gained independence from the Kingdom of France through marriage and expansion, but also strengthened regional national identity through construction of institution and capital city, almost becoming an independent kingdom that included regions such as northern and eastern parts of France and Belgium. The Duke of Burgundy made efforts to expand and integrate his feudal territories, laying the foundation for national construction and leaving behind longue-durée influence. In the late Middle Ages, the territorial states derived from feudal territories facilitated the transformation of urban and regional spaces, reflecting the complexity and diversity of the Western transition from feudal times to the era of modern states.
By analyzing the similarities, connections, and intertextuality between Sou Shen Ji and related text genres, we can resort the historical and cultural context and grasp the textual ofSou Shen Ji. When Sou Shen Ji was written, it summarized the narrative traditions and writing modes of official history, miscellaneous biographies, works of ancient philosophers, and novels, forming a diversified text nature. Sou Shen Ji and “official history” collected materials from each other, which concentrate in the Record of Five Elements and the Biography of Alchemists, typically reflecting the disaster narratives system and the writing mode of alchemy. It was related to the mainstream ideology of catastrophe theory and the study of mathematics and alchemist activities. With the development of the theory of catastrophe, numerology culture and “official history”, people in the Song Dynasty began to regard Sou Shen Ji as a novel of ghost stories that was separate from political culture.
Diaochong Notes of Poetry is Mr. LIU Yan-wen’s representative work of poetry and prose appreciation. It is an evaluation work that focuses on creation, inheriting and promoting the concept of literature of nature and spirit, with a focus on the discussion of craftsmanship, and emphasizing the perfection of the work’s craftsmanship over originality, which is completely different from the mainstream of classical literature research since modern times. The discussion of the technical gains and losses of specific works in the book reflects LIU’s special insights. Although there is still room for discussion in LIU’s views, in the current era of rapid progress in AIGC, LIU’s meticulous technical research can restore the creative mechanism of traditional Chinese poetry and prose, and be used as an auxiliary technology. It is worth carefully studying and promoting.
According to the Pufendorf’s system of Natural Law Theory, international law is a set of absolute natural obligations to others, and state relations are based on a balance between the free exercise of natural rights and the observance of moral obligations. The trade-off between military necessity and humanitarian considerations on the part of parties and combatants in armed conflicts is one manifestation of this. They are not only bound by international humanitarian law, but also rely on natural law to guide their actions. The relationship between international humanitarian law and international human rights law is an important issue when the legal vacuum comes out. The conflict between Russia and Ukraine further reflects the urgency of this issue. In situations of armed conflicts, to choose the hostilities paradigm or the law enforcement paradigm to apply with priority based on a comprehensive consideration of the various elements of the facts is the key to using the principle of “lex specialis derogat legi generali” to distinguish between international humanitarian law and international human rights law. In most cases, there is no real normative conflict between international humanitarian law and international human rights law, and the two can be applied in parallel. Which can become the lex specialis to be applied preferentially, then needs concrete analyses. In addition, the principle of “lex specialis derogat legi generali” can also provide an operational and objective analysis framework for military commanders who need to make values trade-offs and policy choices in practice. According to the above-mentioned theory, China can put forward reasonable proposals from three aspects, i.e., legal compliance, accountability and improvement of norms, in order to deal with the humanitarian crisis and humanitarian consequences brought about by armed conflicts.
Misdemeanor legislation fundamentally promotes major changes in the criminal structure, and constructing a mechanism of decriminalization for the special attributes of misdemeanors is the core issue to adapting to the modernization of crime governance. It is important to seek legislative solutions to solve problems, but it is even more critical to respect reality and explore existing normative systems. Since the current misdemeanor legislation has been formed, it is necessary to rationally realize that the promotion of the establishment of the mechanism of decriminalization of misdemeanors is supported by firm policy logic, sufficient practical logic, and internal theoretical logic. Therefore, in terms of governance concepts, it is necessary to complete the transformation from positive justice to negative justice, from guilt thinking to not-guilt thinking; in terms of substantive norms, we shall activate the existing normative crime function, and strengthen the role of rules such as saving clause and conviction but Exemption from Punishment causes in the governance of misdemeanors; in terms of procedural settings, we shall take the reform of the existing system as an opportunity to deeply explore the value of independent decriminalization such as discretionary non-prosecution.
The digital achievements of intangible cultural heritage are related to public interests. Whether it is necessary to adopt the path of private law protection and whether it can be used as the object of property rights needs to be clarified. The “Encoding /Decoding” theory explores the reasons for the protection of digital achievements of intangible cultural heritage by property rights to clarify the legal status of digital achievements of intangible cultural heritage as the object of property rights. On this occasion, it not only coincides with the productive protection of intangible cultural heritage, but also forms an incentive effect for stakeholders. According to the different private benefits carried in the process of generation and dissemination of digital achievements of intangible cultural heritage, the property rights of digital achievements of intangible cultural heritage can be divided into the property rights of creators and the property rights of disseminators. Although the two differ in specific objects, the content of rights is centered on the right of control, utilization and disposal. At the same time, it should be noted that the digitization of intangible cultural heritage is aimed at the protection and inheritance of intangible cultural heritage, and it is also an extension of the use of intangible cultural heritage. The rights of the property rights subject of digital achievements of intangible cultural heritage should be restricted by the owners of intangible cultural heritage, and the protection and inheritance of intangible cultural heritage should be the boundary of rights protection. Thus, the surface tension between the protection of rights and the inheritance of intangible cultural heritage is dispelled.
The establishment of Internet courts is the trend of the Internet era, which is consistent with the major strategic initiatives to build cyber power and legal state. Under the macro background of the current court informatization construction, in order to highlight the core value of Internet courts, we should further strengthen its functional positioning of exploring new rules of judicial governance in the Internet field. Internet courts have explored many new rules in the field of civil litigation, but there are few new rules in the field of administrative litigation. Some Internet-related administrative cases belong to the scope of Internet courts, but the scope of judicial interpretation is limited, and in judicial practice, there are few substantive trial cases, a single type of cases, a high rate of appeal, and inconsistent judgment standards. These factors directly or indirectly affect the effectiveness of Internet courts in exploring the litigation rules of administrative cases involving the Internet. From the perspective of system design and practical operation, we should further expand the scope of administrative cases heard by Internet courts in the future, improve relevant supporting system rules, and give administrative counterparts the right to choose procedures to bridge the possible digital gap between them and administrative organs to further realize the functional positioning of Internet courts.
In the context of brand globalization and anti-globalization, taking Chinese consumers’ attitudes towards Japanese brands as the research object, we empirically analyze the influence mechanism of cultural equity, brand-nation connection on brand attitudes through the perceived brand globality. The results show that cultural equity have a significant positive impact on consumer brand attitudes through the variable from nation association to brand. In addition, cultural equity also positively affects the perceived brand globality through the variable from brand association to nation, and then influences consumer brand attitudes. The above results theoretically promote the research on the mechanism of brand-nation connection. In practice, it has direct strategic enlightenment for Chinese leading enterprises in how to carry out brand construction under the new “double circular” development pattern, that is, to develop into a strong brand with national status, and further realize brand globalization on this basis. The establishment of national brand status can be achieved by inheriting and developing excellent traditional Chinese culture, making it the cultural equity of the brand, and actively promoting the strength of brand-nation connection.
In the process of rapidly expanding into the international market, digital enterprises have shaped competitive advantages in the global market by forming unique value creation methods, narrating a brand-new corporate story. This article focuses on the rapid internationalization process of social digital enterprise “TikTok” and transactional digital enterprise “Shein”, and explores the value creation mechanism of digital enterprises from the perspective of LLL theory. It shows that firstly, connectivity is a key entry point for digital enterprises to quickly expand into international markets, forming a prerequisite for value creation. The differentiation of business attributes determines the goals and types of connectivity. Social digital enterprises are centered around relational connectivity, while transactional digital enterprises are centered around resource connectivity. Secondly, different types of connectivity affect the logic of value creation actions in digital enterprises. Among them, digital enterprises with relational connections as the entry point are based on the “leverage learning” action logic of massive user participation, with a focus on attracting overseas users to interact and participate, forming scalable digital relationships, and shaping a diverse value network; the digital enterprise that takes resource connectivity as the entry point is based on the “learning leverage” action logic of platform model innovation, with a focus on upgrading platform models through experiential learning, which can support the implementation of composite leverage strategies and achieve simple innovation value creation. The theoretical framework ultimately formed in this article can contribute to the theoretical gap caused by insufficient exploration of value creation paths in the rapid internationalization process of digital enterprises in existing literature, and further extend the application scope of LLL theory.
Internationalization is an important driving force for the ongoing expansion of “Specialized, Special New” firms. Based on case studies of Uniview, Jinzhou, and SinoHyTec, we discover that industry maturity level, differences in domestic and international demand, and firm-specific technological capabilities all influence initial path choices for internationalization, as explained by the combination of the contingency theory and Ansoff matrix. When the industry is mature, the disparities between domestic and international demand are modest, and the firm has a technological advantage, the firm prioritizes accessing international new markets with current goods, following the “market development” path. When the industry is mature, the differences in domestic and international demands are significant, and the firm is well endowed with technology but mismatched with international market demand, it needs to develop new products before going international, adopting the “product development” path. When the firm operates in an emerging industry with untapped domestic and international demands and needs to leverage global knowledge and resources to establish technological capabilities, a global R&D network becomes paramount, and the “technology cooperation” path should be adopted. As internationalization progresses, contingency factors may change, and internationalization paths will be dynamically modified.
Inspired by the concept of “key language” abroad and driven by the trend of “telling good Chinese stories”, “national language ability” has become a hot topic in linguistic research in China in recent years. However, a series of fundamental questions, including what constitutes national language ability, and why and for what national language ability is studied, still need to be reconsidered. Language ability is the ability of human subjects to create and use language symbols for communication and cognitive needs. There are at least three kinds of the “subjects” of modern language ability: individuals, populations and institutions. A country is essentially an “institution” that is “artificially established based on certain principle”. National language ability is the ability of a country to ensure its own development through language. Consisting of the ability to “govern language” and the ability to “govern based on language”, it is an important component of national governance ability. Goal setting determines problem discovery, and problem selection determines method design. The fundamental goal of the study of “national language ability” should be to use language and linguistic research to promote the internal governance of a country, its participation in global governance, and then the harmonious development of the whole society, and the construction of a community with a shared future for mankind. Without an awareness of such fundamental goal, the study of national language ability will easily go astray. Therefore, we need to discover what the problems are in the country’s language mobilization ability, language institutional governance ability, language behavior employment ability, and language knowledge production capacity, and how to solve them. Furthermore, it is necessary to recognize that the top priority in building national language ability is to build an authentic and unprecedented learning-oriented country.
Reflecting the complex mechanism of identity shaping and the conflict and accumulation of multi-level identity, Chinese primary school textbooks in Malysia constitute an important field for the new generation of Chinese to acquire language and culture and construct ethnic identity, as well as a key field for the formation of civic consciousness and the construction of national identity. Analyzing the discourse of various latest subject textbooks in Chinese primary schools in Malaysia from the perspective of intertextuality, this paper shows that many national discourse strategies, core concepts of high frequency distribution and discourse patterns of intertextuality are strongly shaping the national identity of “citizen-nation” in the new generation of Chinese Malaysian. The ethnic narrative of Chinese unfolds in the context of national narrative. Its narrative subject, narrative structure, cultural mark and discourse approach all indicate that the function of ethnic identity shaping in Malaysian Chinese textbooks is diluted by the powerful rhetoric force of national discourse. In the field of education, the new generation of Chinese are faced with the important issues of how to strike a balance between national identity and ethnic identity, and how to improve the internal cohesion of Chinese ethnic group and inherit Chinese ethnic identity under the premise of national identity.
Radio drama, also known as “drama to be enjoyed with ears”, has gone through an evolution from boom to bust in the changes of media. However, in the era of mobile Internet, it has realized a new development through the momentum of media integration. Nowadays, the rise of Internet radio drama has improved the interactivity and immersion of the audience’s listening experience. As a sound art of “accompanying audio”, “embodied consumption” and “emotional interaction”, it constructs a unique “soundscape”. In the process of “auditory turn”, the audience obtains emotional recognition and extends it in the virtual space, replacing “body” with “embodiment”. In this context, radio drama not only needs to pay attention to “what sound”, but also to “how to listen”, and then to the “sound needs” of different groups of people. Moreover, we need to pay attention not only to the construction of soundscape, but also to the significance of soundscape to the shaping of life and life community.
Mencius’ classical hermeneutics is a theoretical system. The tenet of classic interpretation is to defeat the wrong by the right”, that is, “to stop the wrong speech and correct the people’s minds” by discriminating the right from the wrong. The principle of classical interpretation is “to interpret classics according to emotions”, that is, to interpret classics according to the feelings and will of the author and the reader. The understanding of the original meaning of classic is “to meet the heart with the heart”, that is, to meet and understand the emotion and will of the author with that of the reader. The reason why this kind of corresponding is possible is based on “people’s hearts are the same”. The specific steps of interpretation go as follows: firstly, believing that “books cannot be trusted completely”, that is, being skeptical of the expressions in classics; then taking the path of “from the details to the essentials”, that is, to reveal the secret and great significance of the classics through detailed discrimination and argument. The generation of the new meaning of classics is “to give the meaning according to the text”, that is, not only “to capture the meaning from the text”, but also “to give the meaning with the text”, that is, to make classics generate new meaning. The life source of interpretation is “to understand the person through the times”, that is, to understand the author and then his or her work by understanding his or her life. In this regard, Mencius’ classical hermeneutics has reached the state of “pre-subjectivity”. All in all, it is life that creates the “will” of the author and the reader. Only then can understanding the original meaning by “meeting the heart with the heart” and making classics generate new meaning by “giving the meaning with the text” be possible, the interpretation principle of “interpreting classics according to emotions” be implemented, and the interpretation tenet of “stopping the wrong speech and correcting the people’s minds” be realized to serve the world.
Approaching DONG Zhong-shu’s “Substance and Refinement of Form Concerning the Reform in the Three Dynasties” in his commentary onThe Spring and Autumn Annals from the Confucian principle of respecting parents and honoring the superior, this paper reveals the theoretical lineage and rich content of the cycle of the four elements of Heaven, earth, substance, and refinement of form. The different trajectories of yin and yang in the Dao of Heaven correspond to the different aspects of monarchs’ government, official systems, and rituals in the human world. Tracing the mysterious images of the saintly monarchs granted by Heaven helps to obtain a reliable basis for the circulation of the four elements. The Shang Dynasty corresponding to substance, and the Zhou Dynasty corresponding to refinement of form, as well as their respective combination with respecting parents and honoring the superior – this constitutes the basic order of the succession of kingship. MOU Zong-san’s Philosophy of History is of great enlightening significance when it explains that honoring the superior goes beyond respecting parents and then elevates honoring the superior to the objective spirit of the nation. However, it also breaks the organic relationship between respecting parents and honoring the superior.
Kant’s ethics is generally regarded as an ethics characterized by rational reasoning, which emphasizes that moral norms need to be established in the procedural process of practical reason based on the freedom of will. Therefore, intuitionism, which is characterized by non-reasoning and non-reflection, is often regarded as incompatible with Kant’s ethics. However, this remains to be discussed. If intuitionism is divided into two basic forms, rationalism and emotionalism, then both are contained in Kant’s moral theory. Kant explicitly or implicitly admits that intuition plays an important and even fundamental role in moral judgment, which does not really conflict with his basic position of rationalism.
Adorno’s critique of social epistemology based on Marxism is not presented as a complete academic system. It is derived from his analysis of the rational form of modern industrial society in general and culture industry in particular. The cultural industrial production system with mass culture as its commodity content has realized the ideological function of social control and the elimination of cognitive autonomy. It has also realized the idealist epistemology that Kant tried to criticize and limit. In the above picture, Adorno’s critique of culture industry and Kant’s difficulty in transcendental epistemology, that is, the problem of his schema theory, form an intertextual relationship: On the one hand, the social effects of culture industry lead to re-elaborating the social practical implications of Kant’s theory of knowledge; on the other hand, Adorno’s ironic reference to Kant’s schema theory accurately positions the operating mechanism of culture industry to realize social control. In this regard, a social epistemology based on a revised version of Kant’s transcendental knowledge system can obtain a theoretical orientation in the socio-historical totality initiated by the critique of culture industry.
The original intention and direction of school social work development is prevention and development. Analysis based on in-depth interviews and agency service records shows that Shanghai has established a judicial-oriented school social work service model based on the tertiary prevention of crime, and has made remarkable achievements in curbing juvenile delinquency and assisting school development. However, Shanghai also faces many practical difficulties, including the lack of effective connection between the tertiary prevention, the difficulty of breaking double barriers (of administration and technic), and the weak assessment ability of first-line social workers. Such difficulties affect the function of prevention and development of school social work. In the future, Shanghai should seize the opportunity of the promulgation and implementation of the law on the protection of minors and schools, take prevention and development as the orientation, and start from the dimensions of individuals and schools, basic needs and developmental needs to reconstruct the school social work service framework. Here, we should focus on general prevention, promote the internal connection and cohesion between the three levels of service, and pay attention to improving the professional ability of first-line school social workers.
To focus on population spatial equilibrium is to simplify the complexity of population equilibrium according to the outstanding problems in China’s population equilibrium development at the present stage. This study mainly includes the following factors: the population spatial equilibrium from the perspective of the market factors of macroeconomics, the equilibrium of social and economic structure, the spatial equilibrium of population and other factors under the influence of the regulation of natural geographic space, and the population spatial equilibrium of the residential system in the process of urbanization. The spatial equilibrium of population in Chinese context is discussed from the value dimension. This paper also discusses the practical exploration of population spatial equilibrium in China from the aspects of main problems, cause analysis, definition and measurement methods of population spatial equilibrium development in China and other regions. The future study of population spatial equilibrium should return to the essence of equilibrium, and make a scientific and academic exploration of this concept with strong application value from the micro-individual migration behavior. New research methods and analytical tools should be introduced to construct scientific evaluation criteria of population spatial equilibrium. A bridge should be built between the two discourse systems of value and mechanism, and a comprehensive concept of population spatial balance should be established that can link these two dimensions.
With the aging of the population, the acceleration of the urbanization process, and the change of life concepts and ways, the mobility of the elderly has become an increasingly popular and new phenomenon in big cities. However, the continuous gathering of the elderly in big cities has also brought great challenges to the social and economic development, elderly care service and public management of big cities. Based on the dynamic monitoring data of Shanghai floating population in 2018, this paper adopts mathematical statistics and spatial analysis method and takes Shanghai as an example to deeply explore the multidimensional characteristics of the elderly floating population in China’s big cities in the new era, which can reveal new problems caused by the agglomeration of floating elderly, and propose countermeasures for the management and regulation of the elderly floating population. It can also provide scientific basis for other big cities and even the whole country to manage the elderly floating population and cope with the issue of aging. The study finds that since 2010, the total size of permanent resident population and the size of floating population in Shanghai have begun to slow down simultaneously, while the number of elderly floating population has shown an upward trend, and the sex ratio of floating elderly is low, most of them are young and non-agricultural, the education level is mainly junior middle school and the male is generally higher than the female, and the education level of non-agricultural elderly is much higher than that of agricultural elderly. According to the new characteristics and problems of the elderly floating population in Shanghai, it is necessary to establish many public management and service optimization strategies for the social support of the elderly floating population in Shanghai under the background of the Yangtze River Delta integration strategy.
In this paper, individual digital literacy is embedded in enterprise management practice to explore the relationship between managers’ digital literacy and enterprise green technology innovation performance. It shows that the digital literacy of managers is conducive to enterprise green technology innovation. The higher the digital literacy level of senior management team, the better the enterprise green technology innovation performance. Even if the manager does not have the educational background of core digital technology, his work experience in the field of computer, information technology and other core digital technology will help promote the green technology innovation of the enterprise in the later stage. This promotion effect has a heterogeneous effect, which is more significant in the enterprises in regions with low development level of digital economy, high media attention and non-heavy polluting enterprises. Enterprise digital transformation plays an intermediary role between managers’ digital literacy and enterprise green technology innovation. Further research finds that managers’ digital literacy contributes to the enhancement of enterprise value in the future. This study has enriched the research horizon of the upper echelon theory, explored the value and differentiated impact of digital human capital in the new era, and provided micro-level empirical evidence for the green and sustainable development of economy promoted by digital technology.
Green technology innovation of enterprises is an important path to achieve green and low-carbon economic development. The coordinated development of green finance and digital technology is of great significance for green technology innovation and high-quality economic development. This paper introduces green finance and digital technology to expand the endogenous economic growth model, deduces and analyzes the mechanism of the coordinated development of green finance and digital technology to drive green technology innovation of enterprises, and constructs the coordinated development index of green finance and digital technology. Using data from A-share listed companies from 2011 to 2020 for measurement analysis and empirical testing, it is confirmed that the coordinated development of green finance and digital technology can promote green technology innovation. The mechanism test shows that the coordinated development of green finance and digital technology promotes the green technology innovation of enterprises by reducing financial costs and improving the level of assumption of risk. Further analysis finds that for the enterprises located in areas with strong environmental regulations, intellectual property protection, and high initial financial endowment and pollution properties, the role of green finance and digital technology in the development of synergy is more obvious in promoting high-quality green technology innovation in enterprises. To fully leverage the synergistic development of green finance and digital technology to promote green innovation in enterprises in the context of developing the digital economy, it is necessary to build a new digital green finance system, improve the top-level design of green finance, and formulate effective incentive systems for green innovation.
Under the new trend of digital economy, R&D personnel’s work involvement has become an important guarantee for enterprises to improve R&D innovation and environmental adaptability. Based on the new leadership paradigm in the era of knowledge economy, this paper uses interaction ritual chain theory and leader-member exchange theory to construct a chain mediation model in which platform leadership drives R&D personnel’s work involvement. Furthermore, based on the questionnaire data of 317 R&D personnel, this theoretical model is tested by hierarchical regression and Bootstrap method. The findings are as follows: (1) Platform leadership positively affects R&D personnel’s work involvement; (2) Both leader-member exchange and relational energy play a mediating effect between platform leadership and R&D personnel’s work involvement; (3) Leader-member exchange and relational energy play a chain mediating role between platform leadership and R&D personnel’s work involvement. The above conclusions extend the research achievements of interaction ritual chain theory, and provide new inspiration for enterprises to stimulate innovation and creativity from the perspective of employee energy activation.
国家社会科学基金学术期刊资助入选期刊
