In the era of the AIGC, before the arrival of the AI singularity, the human-machine relationship is more complex, and the human-machine contradiction is more prominent than at any previous stage of its development. AI technology has brought benefits and vitality to society, and at the same time, it is overlaid with the crisis caused by the value reorganization it has triggered. How to accurately grasp the complex interplay between human-machine relations is an important issue in transforming crisis into vitality. From the perspective of organism philosophy, the human-computer relationship is a relationship of mutual promotion, interaction, and mutual constraints among life organism, social organism, spiritual organism, and artificial organism. The four kinds of organism relationship seek a stable, harmonious, and adaptive synergistic relationship in the process of continuous coordination and development. On this basis, by borrowing the WSR ( Wu Li - Shi Li - Ren Li) methodology, we can explore the path towards human-machine isomorphism and vitality transformation. This approach provides a new perspective and logical pathway for constructing human-machine isomorphism in the AIGC era and exploring the harmonious unity between humans and technology.

The author-oriented romantic hermeneutics of the 19th century and the interpretation-oriented ontological hermeneutics of the 20th century focused on meaning and truth rather than text analysis. The text theory of the 20th century emphasized text analysis but rejected the interpretation of meaning. Paul Ricoeur′s argued that the previous tendency of interpretative theory constituted an ″impasse″ in hermeneutics. Ricoeur′s critically integrated the insights of hermeneutics and text theory, believing that the autonomy of text and the referentiality of text organically constituted the world of text, and proposing to move towards a hermeneutics of text, which was an important contribution of Ricoeur′s hermeneutic re-orientation. However, Ricoeur′s view of returning to the world of text and reconstructing the meaning of the text failed to fully explore the complexity of the recontextualization of hermeneutic self-appropriation, limiting the initiative and creativity of the interpretive subject, thus closing the larger and richer possibility space that the hermeneutics of text should have. Ricoeur′s hermeneutics of text is of great significance for the study of hermeneutics of Chinese literature today, and the problems of his hermeneutics also deserve rational discussions.

China′s development has entered a period of coexisting strategic opportunities and risk challenges. The modernization of the national governance system and governance capacity is an important part of China′ s modernization, which provides institutional guarantee for the advancement of China′ s modernization. The mediatized governance of risks helps to promote the modernization of the national governance system and governance capacity, and thus boosts the Chinese modernization. The object of mediatized governance is the risk challenge in the hierarchical progressiveness of governance difficulty; the subject is a network of multiple governance subjects with the media as the pivot; the tool is a soft governance instrument dominated by media availability; the mode is a continuum flexibly adjusted between the difficulty hierarchy and network; the process is dominated by the risk lifecycle and the value chain; and the effectiveness is mainly measured from two sides of information transmission and subject connection. The interactions between the mediatized governance elements form an integrated analytical framework, providing a basic outline and knowledge overview for advancing mediatized governance research and practice.

In the context of the global environmental crisis, and under the guidance of Xi Jinping′s ecological civilization thought, and based on the in-depth collaboration between ecological aesthetics, ecological criticism and art theory, the work of constructing ecological art has started. The research scope of ecological art research encompasses contemporary ecological art activities, including creation, appreciation, criticism, curation, and theory. To construct the theoretical system of ecological art, it is necessary to clarify the connection and difference between ecological art and ecological aesthetics, ecological literature and art and ecological criticism, and refine and improve the basic literature database of ecological art. Regarding the principles of construction and research, ecological art should return to the construction of art theory disciplines, return to the history of contemporary Chinese art, return to art works, return to the subject of artistic practice, return to the art appreciation group, return to the local art discourse and the characteristics of the contemporary Chinese society, and return to community art and social aesthetic education. Ultimately, it is essential to rigorously define the connotations and extensions of ecological art and the research objects and scope of ecological art studies, thereby establishing a comprehensive and well-rounded system framework for the discipline of ecological art.

With the continuous deepening of ecological civilization construction, the contemporary Chinese dance community has produced many works that care about ecological crisis and pursue the harmonious coexistence of human and nature, and gradually formed the concept of ″ecological dance″. The emergence of this concept is a new phenomenon in China′s dance art amidst its modernization, but it has not yet been clearly defined and fully explained in theory. As an important part of the increasingly emerging ecological art, ″ecological dance″ should be examined within the framework of ecological art studies, and defined as an ″art in which the creators consciously care about the ecological crisis and the prospects of human civilization, use dance to express ecological awareness and ideas, and pursue the harmonious coexistence of man and nature″. It differs significantly from concepts like ″natural dance, ″ ″primitive ecological dance, ″ and ″dance ecology″. In addition, there are some dances that do not subjectively and consciously care about ecological crisis and express ecological ideas, but potentially inspire people to live in harmony with nature. The former can be regarded as ″explicit ecological dance″, which is the main body of ecological dance, and the latter can be regarded as ″implicit ecological dance″, which is the expansion of the former and its beneficial supplement in form.

The studies of aesthetic in Song Dynasty is undergoing transformation based on three paradigms. There are three major driving forces for the transformation of Song-Dynasty aesthetics: the changing multi-ethnic Chinese circle from the Five Dynasties to the Song Dynasty, the newly-emerged urban mass culture in the Song Dynasty, and the new type of scholar-gentry group that emerged during the Song Dynasty. The aesthetics of the Song Dynasty was mainly centered around the scholar-gentry. The aesthetics of the scholar-gentry has three particularly remarkable aspects. First, among the urban scholar-officials, an elegant art system of scholar-gentry courtyards emerged. Second, the group of scholar-gentry who emphasized literature, through interaction with the imperial painting academy, developed the art philosophy of literati painting. Third, among the scholar-gentry who failed to obtain imperial examination degrees, some of them, as they spread to various social strata, entered and developed the urban performing aesthetics system. If we view the transformation of Song-Dynasty aesthetics from the perspective of Chen Yinque's view of the Song-dynasty culture reaching its ″pinnacle″, Song-Dynasty Ci, as the core of this ″pinnacle″, has a leading role in influencing the transformation of Song-Dynasty aesthetics research.

The theme of Neil Stephenson′s science fiction novel Snow Crash is to defend the Babel / Information Apocalypse event. The Babel / Information Apocalypse event refers to God′s confusion of human languages. The humanistic crisis in the digital age manifests in three aspects: ontology, epistemology, and linguistics. The first two aspects can be summarized as the last one. Today, on the one hand, humans dominate science through ideal (artificial) language, especially mathematical language, while on the other hand, they pursue the unification of daily (natural) language. The digital age has accelerated the process of human language unification, and the reconstruction of the Tower of Babel has become a fixed trend. The key to defending humanistic knowledge lies in defending everyday language. Defending the diversity of language means defending the diversity of ideas and cultures. This is the inspiration given to us by the incident of the so-called Babel / Information Apocalypse event.

The positive significance of the Anthropocene concept exists in clarifying that climate change has become an imminent reality. As a literary response to the events of climate change in the Anthropocene era, climate fiction is gradually growing into an independent genre. Dystopia is a common mode for writers to create climate fiction. Many dystopian novels describing climate change have validated Tom Moylan′ s understanding of the ″ critical dystopia″ and constructed an important ideal typological framework for contemporary climate fiction. Paolo Bacigalupi′s climate novels embody the typical characteristics of ″critical dystopia″. By constructing a dystopian future world, the “ critical dystopia” shows how the climate crisis changes human production and lifestyle, exacerbating the manipulation of capital and power over the lower class, and giving rise to more serious ecological, social and economic problems. At the same time, the ″critical dystopia″ adopts an open narrative strategy, which stimulates pluralistic opposition and leads readers to think about the possibility of utopia in a changed world.

The technological transformation of the brain and the digitalization of the world driven by the current metaverse dynamics, will bring about an infinite extension of the physical, mental and aesthetic experience of human beings. However, in addition to the power of technology, the continuous approach of the metaverse also has its cultural and psychological pavement, in which the ever-extending flow of human consciousness through digital networks has something in common with Bergson′s idea of duration. That is, in the temporalized world, where the digital switching of the human brain is indistinguishable from the digital form of the world, the boundary between the human and the world will not be easy to be distinguished, and the compound of the world that human beings immerse in will be embodied in the encounter of the universal Life, namely, the world is the life. At the same time, the Metaverse, as a gravitational field driving the integration and symbiosis of human beings and all things in the universe, will promote human beings to redraw the global space, with the closest correlation to Gaia concept, which sees the Earth as a ″living″ organism. As a by-product of astronomical research, the Gaia hypothesis, like the Metaverse, not only highlights the increasing holistic interconnectedness between all humans, and between humans and the Earth, but also reinforces the human perception of life as an extension of itself into the environment. From Gaia to Metaverse, and from ecological connection to digital connection, duration serves as the philosophical root bridging the two and will together advance the construction of a post-human philosophical view of the universal life.

The current discussion on compliance management policies for Chinese enterprises mainly focuses on the sorting out of policies and the refinement of their characteristics, and lacks a strong elaboration on the logic of the policy evolution. In the perspective of punctuated equilibrium theory, Chinese enterprise compliance management policies have gone through four equilibrium periods and three intermit- tent periods, with the policy landscape undergoing the transformation of ″public ownership construction - reconstruction of the market economy - industry compliance - comprehensive compliance″. The policy field has changed from the central government to diversified participation, showing the evolution of non- linear change. In this process, the central government attention, local government response strategies, focal events and social forces are the main factors influencing the policy change. These factors have also led to challenges for compliance management policies, such as a heavy reliance on central government attention, selective responses from local governments, and limited participation from social forces. To further improve the development of Chinese enterprise compliance management policies, it is necessary to build consensus between the central and local governments, vigorously promote the transformation of the policy landscape from supervision and accountability to empowerment and development, and emphasize the voices of market players in policy changes.

Silence is an intermediate state and daily experience, which has an important influence on our social life. In daily life, the intermediate state of silence is specifically manifested in the mediocre and average world of ″ordinary people″, and its subject is the ″silent majority″. The intermediate state of silence, formed by the cooperation of all individuals, is a kind of collective tacit understanding and relational orientation. It is a behavior of ″complicity″, which reflects the relationship between people that is coordinated rather than isolated, negotiated rather than directive, and consensual rather than authoritarian. Silence as an intermediate state is transformable. ″Complicit silence″ not only endows the group a certain degree of stability and security, but also implies the possibility of breaking the silence.

Research on Song-Dynasty aesthetics holds a crucial position within the overall framework of Chinese aesthetic history. It has long been centered on the beauty of art.However, in the past decade or so, it has gradually broken through this research pattern and moved towards a more diversified and interconnected research model that is more in line with the original appearance of Chinese aesthetics. The changes in Song-Dynasty aesthetics research are reflected not only in the expansion of art-aesthetics research within the original structure but also in the proposal of associated aesthetics with Song-Dynasty characteristics, such as scholar-gentry aesthetics and life aesthetics. According to recent data, in the past more than ten years, Song-Dynasty aesthetics, which has shifted from being art-centered to being life-oriented and associated with various aspects of culture, is under construction. Two important new research topics among them are ″festivals and celebrations of the year″ and ″performances of skills and arts″. From the analysis of existing research, the aesthetics of festivals and celebrations of the year should develop a three-dimensional and systematic aesthetic research on the basis of cultural, documentary, and literary research. The aesthetics of performances of skills and arts needs to improve the research on the art departments of opera, acrobatics, and vernacular story-telling novels to restore and present the overall appearance and aesthetic features of Song-Dynasty performances of skills and arts. The transformation of Song-Dynasty aesthetics research is part of the overall transformation of Chinese aesthetics research, and the diversified and interconnected research model will present the unique and rich features of Chinese aesthetics.

Regarding the relationship between Lu Xun and traditional culture, more scholars believe that Lu Xun presented a dualistic attitude towards traditional culture. However, the analysis of Lu Xun's dualistic attitude towards traditional culture in academia has mostly focused on his later period and relatively overlooked the analysis of his early stages. In fact, during Lu Xun's growth in Shaoxing, due to his dualistic experience of reading cultural classics and other works at home and in private schools, the different influences of people around him who were immersed in traditional culture on Lu Xun, and Lu Xun's perception of the negativity and deceptive aspects of traditional culture after family changes, coupled with the dual comprehension given to Lu Xun by Shaoxing customs, Lu Xun gradually showed a dual nature in his attitude towards traditional culture.

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Ecological Discourse Analysis, as one of the main research paradigms in the field of Ecolinguistics, has gradually gained acceptance in discourse studies focusing on ecological issues during its rise. Its research path implies three stages. Firstly, at the macro level, it clarifies the guiding ideology or the ecosophy for the judgment of the ecological orientation of discourse; secondly, at the meso and micro levels, it conducts discourse analysis to reveal the ecological orientation of discourse; thirdly, it proposes ecological suggestions to enhance people's ecological awareness, and to guide their ecological behavior. Given the current research status, in order to better promote ecological discourse analysis to serve ecological civilization education and construction, the academic community needs to strengthen the interpretation of guiding ideology and the exploration of relevant guidelines at the macro level, to enhance the reference and comprehensive application of interdisciplinary theoretical means and research methods at the meso and micro levels, and to pay more attention to the effectiveness and operability of ecological suggestions in specific practices.

Wang Meng often talks about 19th century Russian literature, but there are many misunderstandings and estrangements. The reason for this is that his rational considerations and values are misaligned. He lacks emotional identification and value understanding of 19th century Russian literature. His ″Crucifixion″ is a dialogue with the great writers of 19th century Russia on the level of faith, but it reflects the spiritual alienation and dissonance between them. Wang Meng's latest works identify the ″pathological″ view of 19th century Russian literature because, even in his old age, he is still a spiritual ″outsider″ to Tolstoy and others.

The traditional methods of textual criticism in classical Chinese studies have developed over a period of thousands of years, covering multiple aspects such as philology and linguistics, and have especially formed profound academic accumulations in fields like terminology, phonology, exegesis, and textual collation. New tools provided by digital humanities, such as digitization of ancient books, text mining, Geographic Information System (GIS) technology, and network analysis techniques, can further improve the efficiency and breadth of traditional research. The contemporary disciplinary direction of digital humanities also lies on the historical extension line of textual research on classics and histories. New technology does not mean discarding tradition. The methods of textual research on classics and histories have always contained the demand for ″data-processing″ since the earliest sentence-analysis, lexicography, and bibliography. The application of computer technology can be an iterative upgrade of traditional research methods. To prevent digital humanities from becoming a superficial and ″hollow″ technology, it is necessary to deepen the understanding of traditional research methods in humanities and make the technology truly serve research.

The object of interpretation is the text. Textual interpretation is the basic method of the humanities, and a large part of literary interpretation is conducted in this way. ″Positive interpretation″ and ″negative interpretation″ are two theoretical perspectives of literary interpretation. The frequent adoption of ″positive interpretation″ is not only due to the turn of modern hermeneutics, but also closely related to the impetus of theory. The reason why literature has become the most active area of ″positive interpretation″ is largely because of the asymmetry between the rational language of interpretation and the sensual experience. Abandoning the concept of the organic whole of the text, ″active interpretation″ often transcends the constraints of aesthetic pleasure and creates various new topics. How to understand the problem of relativism in interpretation? The ″historical context″ is both the basis for changes in interpretation and the basis for its stability and continuity. Most of the ″ positive interpretations″ fade away as failed thought experiments, while a few ″positive interpretations″ may serve as the pioneers of some cultural revolution.

The essence of international Chinese education is to build a ″Chinese language″ bridge to China for all countries in the world, promoting cultural communication, exchange and mutual learning. To ensure its steady, healthy, efficient and high-quality development, efforts must be made on many aspects, but priority should be given to five key ″musts″: clarifying the responsibilities and mission of international Chinese language education; placing a high priority on the teaching of written Chinese; entrusting local Chinese teachers with the primary teaching tasks in overseas international Chinese language education; implementing a ″digital″ transformation in international Chinese language education; and gradually developing the ″Chinese + X″ teaching model. These five ″musts″ underscore a fundamental principle: international Chinese language education should be academically driven, with research at the forefront, and should embody international consciousness, a global outlook, and a service-oriented mindset.

Language planning is a discipline that seeks to address the needs of nations and societies by regulating and optimizing languages. Ecolinguistics investigates the interplay among language users, languages and their environments. Language planning is grounded in language ecology, which is, in turn, greatly influenced by language planning itself. Nevertheless, their relationship remains unclear due to the lack of a systematic literature review. An integrative literature review spanning from the 1950s to the present can provide a comprehensive overview of the origins, interfaces and developments of language planning and ecolinguistics. The origins of both disciplines can be traced back to Einar Haugen, a Norwegian-American linguist, who coined the ecological concepts and tried to apply them into language planning. Since the mid-1980s, language planning has undergone an ″ecological turn″, with the emergence of metaphorical paradigm in ecolinguistics symbolizing the interface between language planning and ecolinguistics. From the 1990s to the present, the ″discursive turn″ in language planning and the rise of non-metaphorical paradigm in ecolinguistics signify a new trend in their mutual development. This evolution is expected to continue manifesting across various topics, including the assessments and planning of language ecology, the documentation of language resources, and the micro-analysis of policy discourse.

Deconstruction as an ″action″, is essentially a powerful act of reading and writing, while pursuing absolute freedom in text interpretation and impulsive rebellion against the author′s intentions. The action effect of deconstruction was fully reflected in the ″deconstruction paradigm″ of Lu Xun criticism in the English world from the 1980s to the 1990s. Firstly, in terms of theoretical stance, it challenged or dispelled the revolutionary and enlightening significance of literature by questioning Lu Xun′s writing intentions. Secondly, at the level of textual interpretation, it rigorously scrutinized the class position of″LuXun / Narrator″, and even intentionally ″creates″ a class distance between Lu Xun and the people, and revealed the self-doubt, negation, and ″incompetence″ in action of the enlighteners in Lu Xun′s works. Last but not least, we need to reflect on the ethical misconduct of Lu Xun′ s criticism in the English world. We need to avoid the preconceived and binary oppositional critical stance, and instead, start from the Chinese context, and a dialogic and holistic standpoint to re-examine Lu Xun′ s writing. What we need to consider is how to reestablish a stable and reliable critical perspective for Lu Xun′s works on the basis of affirming the value of enlightenment.

The Western philosophical / poetic tradition, with Plato as the precursor, has created an epistemological philosophy / poetic paradigm based on the perspective of the knower. The linguistic foundation of this paradigm, namely the ″theory of mimesis″, embodies conceptual confusion and referential displacement. Artistic ″mimesis″ is not a mirror-like reflection but a creative action. The misrecognition of the ″theory of mimesis″ obscures the action attribute of existence and the creative attribute of literature. Action means the continuous construction and reconstruction of ″relationships, ″ and implies the continuous occurrence of ″relationships. ″ Since ″relationships″ encompass everything, action inevitably manifests as a monistic process and a dualistic link. Action is the entanglement of unity and duality, and the interweaving of language and time. In literary action, the world is presented as a system of intertextuality with displaced differences, the subject is shaped into a multi-subject with ″thousands of millions of relationships, ″ and history is constructed as a layered accumulation of paradigmatic order / disorder. All of these provide clues and possibilities for a new philosophical / poetic paradigm or a civilizational imagination.

The increasing maturity of media technology has technically accelerated the agenda setting of public opinion risks, making major sudden public events more frequent. Such major events often remain ″unfinished″ and carry the potential for generating secondary risks. Under the path dependence of discourse narrative and emotional framework, the cognitive imbalance and discourse rupture of the ″event″ group make it possible for risks to be recreated, amplified, generalized or trigger secondary effects. Therefore, in a context where the media system, social system, and risk system are highly intertwined, risk events as ″problems″ should be viewed through the lens of mediatized governance. By flattening, embedding and coupling, systematic and reasonable beliefs of emotion and consensus should be established, so as to eliminate the re-constructed risks.

With the continuous development of media technology, the concept of mediatized governance has been paid more and more attention, especially in dealing with major emergencies. Although this field has become a hot topic in academic and practical discussions, the theoretical context of mediatized governance, its role in risk society and its specific implementation path still needs to be further systematically sorted out. In the process of dealing with risks, mediatized governnance includes three levels: governance of media risks, governance of social risks, and governance of overall risks. Mediatized governance has a positive impact on the modernization of national governance in terms of flexible governance, public participation, risk prediction and intelligent strategies. To improve the effectiveness of media governance in major emergencies, it is necessary to establish a sound governance system, innovate governance methods, and achieve accurate docking with governance content.

The objectives of Shidu families ( families who lost their only child) support policies include maintaining basic survival, enhancing well-being, building a management system, creating an environment of public opinions and promoting social integration. The individual and structural dilemmas faced by the Shidu families have different levels of policy needs. Government departments need to flexibly use different types of policy tools to give full play to the instrumental effects of social policies, so as to achieve the policy objectives of individual needs, social stability and economic growth. The results of the quantitative analysis of the texts of policies to support Shidu families in 22 provincial administrative regions across China show that, the dimension of policy needs is dominated by the need to satisfy physiological and safety needs, while the needs of love and belonging, respect and self-realization are lacking; and the dimension of policy objectives is dominated by the goals of maintaining basic survival and enhancing well-being, while the goals of building a management system, creating an environment of public opinions and promoting social integration are lacking; in the dimensions of policy tools, mandatory tools are dominant, incentive and system-changing tools are complementary, and hortatory and capability-building tools are lacking; in terms of regional heterogeneity of policies, compared with the eastern, western and north- eastern regions, the text structure of the policies in the central region is the most comprehensive, diverse and complete in terms of policy needs, policy goals and policy tools. In the future, the government should optimise the policy needs and goals of the support policies, adjust the supply of policy tools, and promote the policy fairness.

In recent years, the media female discourses in mainland of China have shown an obvious value symptom, that is, the excessive pursuit of elite women, and the subsequent habitual disregard and even malicious distortion of lower-class women. The ideological root of this symptom lies in the media′s recognition of the neoliberal feminist position, and the resulting simple amplification of the feminist gen- der dimension and the excessive alienation of the class dimension. Neoliberal feminism, on the premise of agreeing with the rules of neoliberal globalization, tries to create the illusion that women′s independence can be realized by personal struggle, and the result can only be that a few women benefit and the majority of women suffer. In this regard, our solution should be to rediscover the class feminist vision.

China Miéville, a British author, is one of the most important writers of the “ New Weird Tales” of contemporary science fiction. In Miéville′s works such as King Rat, Un Lun Dun, and The Last Days of New Paris, he imagines non-human groups like the rat tribe of London, depicts the ″pseudoLondon″ composed of discarded objects, and showcases ″monsters″ from ″surrealist art″ coming to life in Paris. Through these narratives, Miéville presents a grotesque and terrifying urban landscape, revealing ″ monstrous others″ that exist beyond human cognition yet are omnipresent. This breaks the notion of human exclusive possession of the city and its rejection of multiplicity, forcing people to face and acknowledge the intrinsic others. At the same time, Miéville legitimizes this diverse and hybrid metropolis, granting life to the monsters catalyzed by science and art— monsters often fighting against the real ″evil″. In this way, Miéville provides a novel aesthetic experience of the multifaceted urban visage and rejects the escapist ″comforting″ means found in Tolkien’ s works, emphasizing the writing of ″multifaceted world″ and ″monstrous others″ to observe and even change reality and achieve a certain utopian ideal.

Corrupt businessmen ( hunters) establish emotional-contractual and emotional-dominant political-business corruption relationships with corrupt officials ( hunted) through the hunting method of ″ emotional connection″, and establish instrumental-contractual and instrumental-dominant political-business corruption relationships with corrupt officials through the hunting method of ″coercion and inducement″. In these four types of relationships, the hunting methods used for hunting officials by corrupt businessmen, the interaction patterns between the two parties, and the core elements of maintaining corrupt relationships are all different. After all, the political-business corrupt relationship is asymmetric in nature in terms of the external form and fundamental nature of the behavior of the relationship, in terms of the power difference between the two parties in the relationship, and in terms of the power shift in the relationship interaction. These findings reveal the interactive and structural natures of political-business corruption, and provide a micro-research basis and some insights for effective governance of corruption issues.

Artificial intelligence has shown great potential in enhancing historical research. However, it currently faces challenges related to insufficient professionalism, low reliability and credibility, as well as inadequate explainability and traceability. Under the guidance of new propositions such as all-source literature, computability, final full texts, and evidence-based traceability, the establishment of a digital infrastructure for ″intelligent historiography″ is imperative. This infrastructure facilitates a comprehensive evidence chain through bidirectional tracing of ″bibliographic catalog — digital objects — final texts — knowledge bases — knowledge linkages,″ which can effectively address the aforementioned challenges associated with AI's integration into historical research. Furthermore, this development has the potential to transform the traditional paradigm that posits historians must first become adept in the collection and organization of materials and then become scholars who can control documents. With the support of digital technology, both ″historical material collation″ and ″historical research″ will evolve toward greater specialization, seeming like there is a ″transparent membrane″ boundary between the two that is visible yet without necessitating for direct penetration into each other's domains. This will collectively promote the advancement of historical research.

Public life in the digital age does not occur solely through ″public discussion″. Under certain conditions, silent communication is more effective in assuming the function of public life than public discussion. This communication regarding public affairs, either by ″remaining silent″ or ″not being explicit″, constitutes ″public tacit communication″. ″Public tacit communication″ is underpinned by China's unique linguistic and cultural concepts and social-historical forms. The reason why people can communicate through silence and reach a consensus in public tacit communication is that there is a common life world and shared bodily experiences ensuring the meaning. In the age of information explosion, public tacit communication, through silence and omission, reveals the dialectical movement between speaking and silence, expression and non-expression. It offers us a glimpse, within an ironic tension, of the possibilities created by language and public life at their boundaries.

In the societal context where the young generation is immersed in old-age care anxiety, social media breaks the identity gap between the urban youth group inside and outside the system. The ″ anxious generation″ has become their common identity label, strengthened amid opposition to other social groups. For young people, social media acts as a catalyst and massager for their perception of old-age care risks. Trust in social media moderates the impact of egalitarian values on the perception of old-age care risks. On the one hand, young people believe in the views on old-age care issues on social media. On the other hand, they completely trust the government′s ability to solve these problems, though responsibility is often attributed to the expert system. In a society where topics such as class, urban-rural di- vide, wealth disparity, and gender constitute new risk themes, the focus on the old-age risks expands the scope of risk topics, which in a sense provides richer empirical materials and theoretical insights for media-based governance of China′s risk society.

Since the beginning of the new century, the binary opposition between new and old in the study of modern and contemporary Chinese literature has been gradually dissipated, and modern and contemporary classical style Chinese literature, represented by classical style poetry, has increasingly received academic attention. Many works on the history of modern and contemporary Chinese literature have begun to attempt to integrate classical style literature into the narrative of literary history as a whole. Since historiography is the foundation of history, it is necessary to establish the historiography of modern and contemporary classical style Chinese literature as a prerequisite for compiling a history of modern and contemporary classical style Chinese literature. The existing historiography of modern and contemporary Chinese literature mainly refers to the historiography of new literature. Only by establishing a relatively complete historiography of classical style literature, combining old and new, can the historiography of modern and contemporary Chinese literature be worthy of its name. The history materials of modern and contemporary classical style literature can be roughly divided into social life materials centered on writers, such as writer's chronology and chronicle, biography, memoirs, diaries, letters, etc.; literary creation materials centered on works, including historical materials of classical style poetry, classical style prose, classical style novels, and classical style drama; and literary communication and acceptance materials centered on readers, such as classical style literature materials carried by newspapers, books, salons, and the Internet. Only by properly recognizing the work of modern and contemporary classical style literature materials can we promote the transformation of modern and contemporary literary research from a new literary standard to a dual standard of new and old literature. In terms of the comprehensive application of classical philological methods for the study of historical materials of modern and contemporary classical style literature, the current application of compilation and annotation methods have achieved significant results, while there is still considerable academic space for the application of bibliography, textual criticism, collection, and discrimination methods, which can generate many academic growth points. Only by adhering to and promoting the traditional Chinese spirit of Pu Xue, and taking the path of socialization and modernization in historical materials work, can we push the emerging historiography of modern and contemporary Chinese classical style literature to new academic heights.

Since the 20th century, many new theoretical concepts have been broadly used in the field of literary interpretation, which has continuously created a huge theoretical shock. The rise of cultural studies has not only posed a great theoretical challenge to literary hermeneutics, but also won a broad interpretive vision and ideological energy for its development. The multiple interpretation concepts and methods of cultural studies have also induced the problems of ″overinterpretation″ and ″forced interpretation″. For example, is cultural studies a kind of ″forced interpretation″ or an effective extension of interpretation? Obviously, cultural studies cannot be simply equated with ″forced interpretation″, and it is of great significance to treat the relationship between them dialectically. Cultural studies shows that the strong interpretive ability has created beneficial enlightenment for the theoretical update and discourse reconstruction of contemporary Chinese literary hermeneutics, showing unprecedented vitality. On the one hand, cultural studies not only promotes the critical reflection of the contemporary academic circle on literary hermeneutics. On the other hand, cultural studies urges us to examine the problem of meaning and literary hermeneutics in a broader spectrum of knowledge, and then promotes the construction of the discourse system of contemporary Chinese literary hermeneutics.

Emergency leadership is at the core of the modernization of emergency management capabilities at the micro-scale, and it is also an important type of leadership that needs to be theoretically con- structed in non-conventional situations. Emergency leadership can satisfy people′s need for certainty in public emergencies in terms of emotions, time, and information, and bring followers the ability to develop and adapt in the midst of uncertainty, thus mitigating the negative impacts of public emergencies on organizations. The newly developed emergency leadership scale includes three dimensions: resilient mindset, resilient thinking and emergency literacy. Empirical tests show that the scale has high reliability and validity and can be used as a measurement tool for emergency leadership.

Existing corruption research focuses on criminal corruption while overlooking the equally important non-criminal corruption. Based on principal-agent theory and routine activity theory, a frame- work for analyzing ″non-criminal corruption″ was constructed. The study found that, Among the 31 provincial-level administrative regions in China, both high and low occurrences of non-criminal corruption result from multiple concurrent mechanisms, with complex interactions between various triggering factors, and a phenomenon of causal asymmetry. There are five paths inducing non-criminal corruption: “ opportunity-induced type” , ″ opportunity-induced and supervision-lacking type″, ″ inadequate salary type″, ″ transparency-motivation-goal interaction type″, and ″four-dimensional interaction type″. In addition, there are five paths hindering the occurrence of non-criminal corruption: ″passive clean type″, ″supervision inhibition type″, ″ transparency inhibition type″, ″ transparency inhibition with high salaries for integrity type″, and ″supervision inhibition with high salaries for integrity type ″. For non-criminal corruption, the four dimensions within the agency-routine framework are not completely symmetrical, with the objective dimension being more important than the other three.

In the Song Dynasty, scholars were the principal part of tea culture, and the aesthetic features of ″scholar-tea″ thus became the optimal representation of tea aesthetics. The appreciation environments of ″scholar-tea″ mainly consist of four categories: feasts and banquets, courtyards and pavilions, imperial courts, and mountain-forest monasteries, with their aesthetic traits being jubilant and colorful, leisurely and elegant, exquisite and noble, and pure and delightful respectively. The appreciation techniques of ″scholar-tea″ include Jiancha, which adheres to simplicity and is imbued with an ancient charm, Diancha, which pursues delicacy and has superb color, aroma, and taste, and Tocha and Fencha, which value the beauty of competition and performance. Among them, Jiancha emphasizes ″thriftiness″, Diancha emphasizes ″elegance″, and Tōcha and Fencha emphasize ″amusement″, jointly constituting the appreciation concept of ″scholar-tea″. Influenced by the aesthetic tastes of the court and the common people, Song-Dynasty scholars incorporated the refined beauty of the court and the popular beauty of the common people into the traditional thrifty ideology, jointly shaping the diverse and unique aesthetic style of ″scholar-tea″.

In the Northern Song Dynasty, most scholars were comprehensive talents with multiple identities such as literati, scholars, and politicians. As officials, most of them cherished the ideal of helping the world and shared the sentiment of worrying before others and enjoying pleasures later. However, when such ideals were implemented in reality, they often got trapped in officialdom struggles. Therefore, they aspired to build a private space outside the officialdom to resolve the contradiction between entering and leaving officialdom and obtain peace and freedom of body and mind. The functions of literati and scholars were fully exerted, and the prosperity of literature and art in the Northern Song Dynasty was closely related to this. Gardens were one of them. Firstly, gardens could be regarded as personal nature outside the officialdom, where scholars could gain the joy of freedom. Secondly, gardens were constructed in a freehand manner, and the tastes of literati were reflected everywhere. Thirdly, through the construction and appreciation of gardens, scholars achieved identity recognition. Aesthetically speaking, gardens played multiple roles in the lives of scholars. Cultural activities such as poetry and prose creation, and appreciation of calligraphy and painting not only demonstrated the cultural literacy and aesthetic tastes of scholars but also became an important part of their social interactions. More importantly, gardens were the tools for scholars to construct their identity and social status. By creating and experiencing these private spaces, scholars shaped and disseminated an elite culture and led the aesthetic trends at a broader social level.

In traditional Chinese society, ordinary villagers were extensively involved in local community affairs, and the term ″public″ held practical significance, yet they typically did not engage in external political matters. During the late Qing Dynasty and the early Republic of China, political transformations awakened new-style scholars and political figures, who then emphasized the populace's responsibilities towards the nation. As the relationship between the people and the state was redefined, the traditional detachment of rural people from the government was challenged, and their accustomed silence was frequently attacked. In the early years of the Republic of China, there was an imbalance between the old and new systems; people nominally had rights but lacked substantive channels for political participation. However, when personal or community interests were threatened, they expressed their demands in various forms. After the establishment of the Nanjing government, the government increased the burden on the populace, which led to a sharp increase in conflicts between officials and the people and more intense expressions of people's demands. At the same time, the Kuomintang's relationship with grassroots people was distant, but its power seeped into local communities, causing political unrest and a drastic change in the traditional public participation patterns of rural villagers.

Personal data, generated through cooperation of multiple agents, carries characteristics of shareability, non-exclusivity and non-excludability. Its impact exhibits clear externalities and spillover effects. These characteristics indicate that personal data has a public nature. The public nature of personal data not only carries specific moral principles and ideals, but also requires the establishment of certain normative order, which needs to be defined from two dimensions: substantive publicness and formal publicness. Relationships and boundary between ″ publicness / privateness″, especially the balance be- tween individual protection and public interests, are the key functioning factors to understand the public nature of personal data. Following the interpretive path of ″public / private″ distinction, we can understand the connotation, the limitations and the normative issues of the public nature from the three perspectives of rights, structure, and ability. In governance practice, the individual self-determination logic of in- formed consent mechanism and the market logic of platform autonomy both treat personal data as a right frame and adopt the private law approach for its regulation, which makes it difficult to ensure the efficient implementation of the public nature. Therefore, future data governance and legislation should focus on establishing a collaborative governance system that integrates public and private laws and connects the public and private sectors, introduce national logic for moderate control and intervention, promote relevant ethics and norms of publicness, and consider structurally embedding ″upstream links″ such as data code design. However, no matter how significant the public value of data may be, the individual protection behind data cannot be forgotten.

As the three main branches of post-human theory, ecological criticism, animal research and speculative realism do not completely leave the human factor, and put forward the question of what common way the post-human subject is formed. The subject is always engaged in the power of action in reality, so in the field of literature, the post-human subject takes action poetics as the previous history. The traditional and contemporary action theories generally regard the subject as an entity that defines the direction of action and the process of action from the front. When they have to restore the various variable factors, these theories have fallen into the dilemma of strengthening the presupposition of identity and totality to varying degrees. It is necessary to fundamentally change the thinking point of view, change the boundary between the previous and subsequent actions from the materialized state to the virtual state, dispel the relevant position of the boundary consciousness, and reconstruct the action into the event that the substantive subject overflows the virtual body in the repetition of difference. Only in this way can we run through the various research paths of contemporary theories around iterability and difference, and lead to the post-human subject.