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.
国家社会科学基金学术期刊资助入选期刊
