The formation of research universities in the 19th century established the division of today′ s three major knowledge domains: humanities, social sciences, and natural sciences. However, advancements in new artificial intelligence programs and other technologies surpass the wisdom of traditional re searchers, driving the rise of inter and transdisciplinary digital humanities and changing the conceptualization of humanities research, providing new ways to understand past and present cultures. Nevertheless, as artificial intelligence and digital humanities become increasingly interdependent, the connections between artificial intelligence and other scientific fields are weakening year by year. We urgently need a two way movement: artificial intelligence must pay more attention to social sciences, and social scientists must also pay more attention to artificial intelligence.

Online knowledge communities are mobile and tribal, but they are also the best illustration of how digital association can unite communities. Through fieldwork on comprehensive online knowledge communities, this article uses the ″tribalization problem″ as a theoretical framework to systematically analyze the production and consumption methods of online knowledge communities, reveal the multiple tribalization characteristics in its community culture, and discuss the cultural and social attributes of the community as a gaseous community. The network knowledge community has established an ecological system of digital communication through categorization and agenda based knowledge production, which makes the knowledge tribe become a ″cloud″ that is both dispersed and aggregated; network knowledge communities have formed a variety of production models based on different knowledge markets, realizing the daily, universal benefit and reproduction of knowledge, and producing a communication effect that affects the entire knowledge society; and the platform promotes the knowledge economy through institutionalization, legalization and other normative measures, shaping the concept of intellectuals, and also demonstrating technological power. This process demonstrates the governance logic of virtual knowledge com munities as community entities.

Since the 18th century, the public sphere in the Western world has undergone three transformations: free public sphere, organized public sphere, and digital public sphere. Today, we are in the third stage. How to view the structural transformation of the public sphere? We can take inclusion, deliberation and the relation between them as a theoretical coordinate. In terms of inclusion and deliberation, as a free discussion sphere of free and equal individuals, free public sphere has strong feature of rational justification, but it is limited in inclusion and elitist. Workers and women are excluded, issues are limited to the issues of property and individual rights, and its participants are bourgeois and freeman. In the organized public sphere, state institutions and large corporations have replaced individuals as a gents, and public opinion and opinions are controlled and manipulated from top to bottom. Although the people are legally granted the universal right to participate, they are actually deprived of the opportunity and means to play active role, so it a weakly inclusive and strongly controlled public sphere. In the era of digital public domain, although more people are given opportunities and means of self-expression, the public sphere is increasingly fragmented and trapped in various conflicts. Digital sphere is filled with irrational emotions and self-performance, so it is a strong inclusive and weak deliberative public domain. If the unity of inclusivity and deliberation is the normative ideal of the public sphere, does the process from the free public sphere to the digital public sphere indicate that the expansion of participation space will inevitably lead to a decline in its quality? This is a difficult problem that our era is facing.Since the 18th century, the public sphere in the Western world has undergone three transformations: free public sphere, organized public sphere, and digital public sphere. Today, we are in the third stage. How to view the structural transformation of the public sphere? We can take inclusion, deliberation and the relation between them as a theoretical coordinate. In terms of inclusion and deliberation, as a free discussion sphere of free and equal individuals, free public sphere has strong feature of rational justification, but it is limited in inclusion and elitist. Workers and women are excluded, issues are limited to the issues of property and individual rights, and its participants are bourgeois and freeman. In the organized public sphere, state institutions and large corporations have replaced individuals as a gents, and public opinion and opinions are controlled and manipulated from top to bottom. Although the people are legally granted the universal right to participate, they are actually deprived of the opportunity and means to play active role, so it a weakly inclusive and strongly controlled public sphere. In the era of digital public domain, although more people are given opportunities and means of self-expression, the public sphere is increasingly fragmented and trapped in various conflicts. Digital sphere is filled with irrational emotions and self-performance, so it is a strong inclusive and weak deliberative public domain. If the unity of inclusivity and deliberation is the normative ideal of the public sphere, does the process from the free public sphere to the digital public sphere indicate that the expansion of participation space will inevitably lead to a decline in its quality? This is a difficult problem that our era is facing.

″Wenti Yishi ( 问 题 意 识 ) ″ is a trending term widely used in the Chinese academic con texts today. It needs to be further examined whether the term is a result of translation or word formation as Professor Xiao Yanzhong considered it a proper translation of the French word ″problématique. ″ The con cept of ″problématique″ was first elaborated by Gaston Bachelard and was further developed by Louis Al thusser who stressed that a problématique was generated by the ″unconsciousness. ″ ″Wenti Yishi″ is more likely a product of the formation of two pairs of words ″Wenti″ and ″Yishi″ in Chinese language. Closely related with ″problem″, ″Wenti Yishi″ is unconsciously invoked as a modern Chinese vocabulary, impl ying a Hegelianessentialist epistemology, while the ″problématique″ in Althusser′s parlance takes an an tiHegelian path. Compared with the misleading term ″Wenti Yishi, ″ ″Wenti Goucheng ( 问 题 构 成 ) ″ is a proper translation of ″problématique″ and may serve as an effective approach to interrogating the intellectual underpinnings of the Humanities and Social Sciences in China today.

The diversity, ambiguity, and constructiveness of context make it impossible for us to find an original or definite context. But understanding text requires context, and people criticize context, such as the rigid dichotomy between text and context, not to negate or cancel context, but to better understand the text. The construction of context can be roughly divided into two aspects: external construction of text and negotiation between text and context. With the event phenomenology, text transcends context in its own manifestation, and the meaning of the text no longer needs context to be explained. Different contextual construction theories reflect different ways and paths of understanding texts, and con textual issues are closely related to the production of meaning in texts. We must understand that there can never be a final context or context theory for understanding a text, nor can there be a final implementation plan for constructing a context. We can only construct different contexts for different objects while avoiding many misconceptions about context.

Bruno Bettelheim and Viktor Frankl, two survivor psychologists who experienced the Nazi concentration camps firsthand, left behind testimonial writings on the psychology of concentration camp inmates, The Informed Heart and Man′s Search for Meaning, respectively. This paper discusses these two works and considers the depersonalization of prisoners and its grave consequences: the loss of a sense of dignity and autonomy for the victims. Both Bettelheim and Frank argue that the terms freedom, autonomy of will and dignity are more or less synonymous. No power can completely deprive an individual of the ultimate choice of behavior, nor can it deprive a person of his ultimate freedom. It is this freedom that de fines the humanity of each individual. No absolute restriction on human beings, even in concentration camps or totalitarian states, can completely eliminate human nature. But Bettelheim and Frank have different perspectives on observing and analyzing human nature in concentration camps, which shapes their differences in understanding human consciousness, the meaning of existence, and the possibilities of resistance in extreme circumstances. We need to put them together to better gain a complete understanding of the dehumanized personality.

Research has shown that developmental dyslexia is not limited to linguistic cognitive deficits, and deficits in domaingeneral cognitive skills are also an important cause of developmental dyslexi a, especially executive function. Executive function is closely related to readers′ decoding, grammatical, and other skills, and includes three main subcomponents: working memory, cognitive flexibility, and inhibitory control. Working memory, cognitive flexibility, and inhibitory control are all closely related to reading, and that deficits or underdevelopment of these subcomponents prevent executive function from functioning properly, which in turn leads to individual difficulties in reading. However, there are some issues in the extant research that need to be further examined, such as the effect of subcomponents inter actions on reading and the causal relationship between executive function subcomponents deficits and developmental dyslexia. Future research also needs to emphasize the intervention training on executive function in children with developmental dyslexia and combine various techniques such as cognitive neuroscience techniques to provide more useful references for the correction of developmental dyslexia.

The construction of a regional education hub is an important policy of the development of higher education in Hong Kong after its return to China. Based on the value analysis theory of education policy, Hong Kong′s regional education hub policy is analyzed from three dimensions, namely value se lection, legitimacy, and effectiveness. It is found that value selection manifests as improving quality and responding to international talent competition, emphasizing efficiency and serving national development strategies, and pursuing fairness and optimizing local human resources; legitimacy is manifested by a preference for the development concept of instrumental rationality, adherence to the principle of safe guarding individual rights, and an emphasis on the effective construction of modern identity; the effectiveness of policies is reflected in the significant improvement of education quality and competitiveness, the gradual enhancement of knowledge production and innovation capabilities, and the successful construction of local talent ″reservoirs″. The regional education hub policy is forward-looking and exemplary, which helps Hong Kong integrate into the overall development of the motherland and the construction of a higher education power, and promotes the stable and far-reaching implementation of ″one country, two systems″.

The UK took the lead in the Slavonic studies due to geopolitical needs, and continental Europe and the USA also developed different Slavic studies originated in their different geopolitical relations with imperial Russia. The Soviet system established by the October Revolution which threatened Eu rope and USA, prompted more universities on both sides of the Atlantic to establish Slavic studies discipline which began to converge. Along with the process of the Cold War, Slavic studies made great progress in the squeeze of ″Sovietology″, paid close attention to the overseas Russian literature and under ground literature which the Soviet party and government created and tried to conceal, and seriously faced the official Soviet literature and the theoretical system of socialist realism. Therefore western Slavic studies made more remarkable achievements in the compilation of literary history than the local Soviet academia. The discipline even constructed the concept of the ″Silver Age″ and explored Russian popular literature and Russian female literature. These achievements gave feedback to Soviet Russia and started the wave of returning literature in Soviet Russia. The western Slavonic studies successfully transformed and even participated in the process of literature in the Russian Federation during the period of post-soviet. It is of great practical value that we explored how Western Slavonic studies found the important issues of Russian literature from European-American geopolitics, and discussed the phenomena and texts related to these issues within the framework of humanities.

″Bibliology″ and ″academic history″ are two perspectives in rereading the 1978revised version of Chinese Poetry and Chinese Painting: Since the 1990s, the academic community has mainly focused on the former, confirming that there were six versions of this article before and after 1949. As for the comparison between the 1978revised version and the 1947Kaiming version of the original work, a part from doubling the length, what exactly is the connotation that the author put into the revised version? It needs to resort to the perspective of ″academic history″. This article provides three viewpoints on the re vised version and the original work in terms of the ″academic history″ study. Firstly, the original work focuses on discussing the influence and status of Wang Wei′s ″Shenyun style″ as a symbol in the ″painting″ system, which is not consistent or symmetrical with its influence and status in the ″poetry″ system. Secondly, the author keenly sensed that the logical modeling of ″presenting alienation between poetry and painting″ could be used to imply the academic history he recognized as the ″current confrontation between wind and atmosphere″, which may be the internal driving force behind his revised version. Thirdly, scholars only need to chew on the ″Author He″ repeatedly mentioned in the revised version, and read it as″Qian Zhongshu I″ in a given context. It is not difficult to comprehend what kind of inspiration the revised version intends to leave for future generations.

Concepts of ″autobiography″ and ″memoir″ have long been disputed in academia. This pa per argues that though with a longer history and a wider scope etymologically as ″memoir″ is in the West,″autobiography″, with the focus on ″self″, has become a more influential academic discourse for hundreds of years out of Western humanistic spirit and individualistic culture tradition, while ″memoir″ on the other hand, has been taken as an ″inferior″ genre. This distinctive construction has also strongly affected Chinese scholars′ understanding of the two. In the early 20th century, a period of transformation into modernization, understandings of autobiographies in China have been highly ″Westernized″, emphasizing the subject′s personality. It was not until the mid-to-late 20th century, with the development of ″post″ studies, a collapse of the traditional concept of ″self″ and a pursuit of individuals′ multiple expressions, pro moted a revival of memoir writing and its research. By conducting detailed research on the distinction be tween ″autobiography″ and ″memoir″, firstly, we can clarify concepts of the two and reexamine the view of″self″ within the public and private domain at home and abroad systematically; secondly, it could drive us further researches on China′s unique biographical writing, and call for more constructive transcultural communications on biographical poetic propositions.

The theory of cinematic realism has long been bound to the judgment by Bazin and Kracauer, while the practice of cinematic realism is often classified into documentary films and narrative films that faithfully depict reality. In fact, the structuralist and semiotic trends that emerged after the realism school did not abandon the reinterpretation of the magic of cinematic realism. Concepts such as convention systems, illusion, and imagination are not separate endeavors but rather a continuation of the exploration. Through the transformations brought about by Jean Mitry, Christian Metz and film semiotics, the concept boundaries of early cinematic realism have been continuously surpassed, adapting to changing technologies, trends, and newer cinematic phenomena. Exploring the inner core of cinematic realism theory during this period reveals the evolution of its underlying ideas, exposes its limitations, and fills in the gaps in the conceptual understanding of this ″leap″ in cinematic realism.

Yingge Dance and Nuo Dance are two different representative projects of national intangible cultural heritage, but they are linked together because of the theory of ″Yingge originated from Nuo dance″. It is necessary to analyze the hypothesis. This paper makes textual research on six evidences and argumentation of ″Yingge originated from Nuo dance″, and finds that it is difficult to be established. A comparative analysis of dance forms between Yingge Dance and Nuo Dance shows that the similarities be tween them are very low; the language differences between them are significant in that not only the theme and dance program are quite different, but also the distribution area, dance style and communication mode are different; and the opera and martial arts performances in the back shed of Yingge Dance are not derived from Nuo Dance. Therefore, Yingge Dance does not originate from Nuo Dance. The main origin of Yingge Dance is Martial Dance.

In the Southwest Mandarin of Sichuan and Guizhou, gei ( 给 ) and gen ( 跟 ) have many similarities in the functions. Gen ( 跟 ) can be used not only as a comitative preposition, but also as a benefactive marker, a dative marker, and even as a givingverb, which has the same function as gei( 给 ) in Mandarin. The multifunctional evolution of semantics is the main reason for the overlap of the functions of gei ( 给 ) and gen ( 跟 ) . Gei ( 给 ) has experienced the semantic evolution of ″giving > be nefactive > human direction > comitative″, ″giving > benefactive > recipient ( before verb) ″ and ″giv ing > recipient ( after verb) ″, while gen ( 跟 ) has experienced the semantic evolution of ″comitative > human direction > benefactive > recipient > giving″. The use of the benefactive marker gen ( 跟 ) in Sichuan and Guizhou may have brought by the immigrants in Chinese history, which creates conditions for gen ( 跟 ) to evolve into a preposition that elicits the recipient. The givingverb gen ( 跟 ) evolved from gen ( 跟 ) that elicits the recipient in the structure of ″N + gen( 跟 ) + O + VP″. When N is both the given item and the deliverer, it activates the information in the sentence that expresses the giving event whereas ″gen( 跟 ) + O + VP″ can be reanalyzed as a serialverb structure from the adverbial head structure, and gen ( 跟 ) gradually becomes a givingverb by antigrammaticalization.

Since 2020, the structure ″Ying( 应 ) X Jin( 尽 ) X″ has frequently appeared in news re ports and now has become a very solidified construction. Its constructional meaning can be summarized as ‘ the speaker determines that certain actions are necessary and emphasizes that he must do his best to a chieve it′, implying the meaning of assertion and emphasis. The construction coercion will result in the construction variable X, which is generally a monosyllabic verb. In addition, the construction ″Ying X Jin X″ has strong contextual characteristics for the reason of the brief semantic information of X. Mimeti cally, ″Ying X Jin X″ is a phenotype linguistic meme. The trigger of social context, the use of main stream media, the economy principle in language and the spread of online media are the motivations for it to become a strong meme and spread widely.

The study of Whorf has long focused on the ″linguistic relativity principle″. In fact, he constructed a complete and operational theoretical system — The Whorf Theory Complex. Lee made a comprehensive study of Whorf′s theory and published The Yale Report. It is the fundamental document of Whorf′s theoretical system, and it is also the most complete presentation of Whorf′s thought so far, including phonetics, grammar, pragmatics and so on. To a certain extent, The Yale Report explains the current academic misunderstanding and debate on ″linguistic relativity principle″, restores the structure and content of ″The Whorf Theory Complex″, and has following far-reaching practical significance: the first is to clarify the relationship between language and thinking; the second is the research and linguistic application of Gestalt psychology; and the third is the relationship between linguistic contrast and experience segmentation as well as cultural difference and world picture.

Both sides of the interaction will evaluate each other′s epistemic status before speaking, and the evaluation results will be expressed in the form of language. The assessment modes of mutual epistemic status by the initiator and the respondent in adjacency pairs have eight logical possibilities. Based on this, the paper attempts to explore the unified explanatory dimensions behind the many functional types of the Chinese responses in the information-seeking or informing sequence in previous studies. It is found that different response forms collectively reflect the respondent′s recognition of the initiator′s assessment: from the perspective of the recipient, when the assessments of each other′s epistemic status are consistent, the response forms are generally simple and unmarked; when the two are inconsistent, the response forms usually have more complex on prosodic or syntactic features and are marked. The statistical data of the distribution of the two typical responses dui ( 对 ) and ou ( 噢 ) demonstrates the significance of epistemic authority in the selection of response forms. In addition, the perspective of epistemic status is hopeful to be a breakthrough on teaching appropriateness of Chinese responses.