The prevailing view in both theory and practice holds that disciplinary violations, administrative misconduct, and duty-related crimes should be subject to different standards of proof. This view, however, is in fact a misinterpretation of the relevant norms. Unlike evidentiary standards, the standard of proof in disciplinary inspection and supervision is intended to regulate the degree of evidentiary persuasion required to support a disciplinary conclusion, administrative sanction, or transfer for judicial proceedings. Within the integrated structure of the merged disciplinary and supervisory system, the standards of proof across these three categories of cases are substantively unified. Differences in normative expression are primarily based on considerations of the existence of external evidentiary review mechanisms in duty-related criminal cases and the need to ensure investigative flexibility in cases involving a single type of misconduct. The cognitive bias of ″tiered application″ in practice essentially misattributes the differences in proof difficulty caused by variations in constituent elements to a hierarchical structure of the proof standard itself. However, a unified standard of proof does not preclude the flexible adjustment of proof requirements and implementation pathways based on case types, thereby forming a structure that is ″unified in principle, differentiated in application.″ In the future, efforts should focus on evidence analysis, on clear distinction between evidence collection and proof activities, and on the development of disciplinary inspection and supervision work in accordance with the rule of law.

In a broad sense, digital justice encompasses investigation, prosecution, adjudication and judicial administration. Within this framework, digital justice serves both as an assistive system for human judicial tasks and, potentially, as an algorithm capable of autonomous adjudicative reasoning. Accordingly, a broad-sense methodology for studying digital justice must critically review the entire case-handling process through a threefold lens: technical, doctrinal and adjudicative methods. Technically, embedding AI in adjudication promises objectivity, neutrality and efficiency. Yet it risks alienation via “algorithmic black boxes” that may frustrate fair adjudication.. Such black boxes stem from the inherent technical features of algorithms. Hence, algorithmic bias in the digital judicial process is hardly avoidable, and the verifiability of outcomes produced by digital justice remains uncertain. Doctrinally, the advent of digital technology does not subvert legal doctrine; classic categories, including the legal subject, remain valid. Doctrinal issues in the digital realm often manifest as issues within specific branches of law. Adjudicative scholarship must confront three key limitations. First, digital tools offer limited aid in fact-finding and in bridging the distance between case facts and legal norms. Second, digital justice gravitates toward uniform, similarity-driven decisions, hindering differentiated treatment of distinct cases. Third, the operational logic of digital technology may diverge from the judicial duty to decide in accordance with the law.

Digital twin technology, as an emerging digital concept and technical tool, has been widely recognized for its immense potential in disaster management. A case study from Shanghai demonstrates that by enabling a high-precision digital mapping of physical cities, this technology drives a paradigm shift in resilient urban governance. While significantly enhancing urban resilience and adaptability, its application also faces structural risks. These can be addressed through a five-pronged action strategy to systematically enhance city digital resilience. Research shows that digital twin technology markedly strengthens modern urban resilience through scenario reconstruction, structural transformation, and action empowerment. Future urban development requires deep integration with urban cultural and geographical context, supported by scalable urban system architecture for technological iteration. With safety-centric resilience as the core objective, cities can progress from localized optimization to city-wide synergy in resilience building.

In the Ming dynasty, officials and gentry commonly printed books and presented them together with handkerchiefs as a refined Shupa phenomenon in social activities among literati. However, influenced by the prevailing bribery and corruption, this originally clean and elegant practice of exchanging books gradually evolved into a form of covert bribery in which gold and silver were concealed within the books and handkerchiefs. The transformation of book-and-handkerchief exchanges from a literati courtesy into an official malpractice profoundly reflected the complex interaction between traditional ritual and bureaucratic practice. Initially, the costs of Shupa were borne by the officials themselves, but over time, the expenses were shifted to the public under the guise of ″miscellaneous expenses,″ becoming an institutionalized means for officials to exploit the people. What distinguished Shupa from the ordinary bribery lied in the fact that it was not only tacitly tolerated by law but also disguised the essence of interest exchange through ritual convention. The Shupa phenomena reflected the degeneration of the traditional social idea of ″governance through ritual and law″ into a negative practice of ″collusion between ritual and law,″ where etiquette and custom became the institutional basis for rent-seeking, and interpersonal ethics were transformed into interest transactions under ″unwritten rules.″ This ″systemic corruption″ implied in Shupa was both a flexible way to maintain the interests of the bureaucratic group and an erosion of the foundation of ruling legitimacy, making it a typical example in the study of corrupt practices during the Ming and Qing dynasties.

The values of good faith, care, and fairness inherent in civil pre-contractual obligations resonate with the modern administrative rule of law, and justify culpa in contrahendo liability when administrative authorities wrongfully impede valid agreement formation. Current rules disproportionately address performance disputes but overlook pre-contractual legal relations. Introducing culpa in contrahendo remedies for deficiencies in contractual breach liability and administrative compensation, and advance substantive dispute resolution. Institutional reform should integrate this liability into a diversified remedial framework accessible through administrative litigation. Where specific administrative statutes are absent, civil law principles shall govern compensation for failed agreement formation, invalidity, and revocation, prioritizing reliance interest—though agreements defective due to lacking approval requirements may exceptionally warrant expectation-interest compensation. Importantly, such liability must be limited where statutory pre-contractual duties remain unperformed, safeguarding the principle of legality.

In the mid-to-late 1960s, the streets of Hong Kong saw a surge of young people who were sporting long hair, becoming a highly visible phenomenon and trend in Hong Kong society at the time. The emergence of Hong Kong′s long-haired youth not only highlighted the immense influence of hippie culture but also represented a new phenomenon generated within Hong Kong′s social context, involving multiple factors such as economic development and population growth. Writers Liu Yichang, Xi Xi, and Ye Si all depicted long-haired youth in their respective works from the 1970s, creating rich portrayals of Hong Kong′s long-haired youth that reflected different perspectives and writing styles. The long-haired youth of Hong Kong in the 1960s and 1970s became a collective memory for Hong Kong people of that era. They profoundly influenced Hong Kong literature and culture by promoting identity construction and group recognition among Hong Kong′s youth, as well as consolidating and developing local consciousness among Hong Kong residents.

By adopting the ″input-transformation-output″ analytical framework of systems theory and integrating it with a qualitative analysis of typical cases, this paper provides a full-chain, mechanism-based interpretation of the evolutionary process from misconduct to corruption. This process initiates with the input of diverse and composite signals of improper conduct and undergoes nonlinear transformation via three core pathways: progressive degradation under the ″broken windows effect″ and ″slippery slope″ theory; the bidirectional coupling between desire-driven motives and targeted ″hunting″; and the superimposed effect of ″institutional failure″ and ″absence of supervision.″ The ultimate output is not merely isolated corrupt acts, but rather a ″misconduct-corruption complex″ characterized by a high degree of symbiosis and covertness in terms of types, critical nodes, and means. Effectively advancing the integrated investigation and governance of misconduct and corruption requires a paradigm shift from fragmented perception to systematic integration, from end-stage punishment to process-oriented interruption, and from individual case investigation to the reconstruction of the political ecosystem.

″Affection Based on Mingfen″was a notion Hu Shih first put forward in 1918. Its earlier form was the idea of ″mingfen-generated love″ that he had coined in the United States in 1914 to distinguish it from the Western ideal of ″self-made love″. Because the formula deviates from the Enlightenment discourse of free romantic love, it is usually read as Hu Shi′s self-defence for accepting an arranged match. Yet a close look at his own marriage to Jiang Dongxiu shows that the traditional mingfen did breed authentic affection. ″Affection Based on mingfen″ inverts the classical binary of qing (sentiment) and li (propriety). The canonical formula ″originating in qing and restrained by li″ (fa hu qing, zhi hu li) is turned into ″originating in li and fulfilled by qing″. The mingfen imposed by an arranged marriage is only the initially involuntary starting-point from which affection may grow; free personal choice remains the necessary condition for love to reach completion. For Hu Shih, love — whether ″self-made″ or generated by mingfen — must in the end be validated by individual freedom. Thus ″affection out of mingfen″ weaves a thread through past and present, East and West, outlining an eternal tradition of ″creating and expressing emotion through freedom″.

The deep integration of digital technology into contemporary life, while offering distance-free and convenient communication, has led to the hollowing out of social relationships. The lack of profound emotional connections has turned ″love″ into a problem, manifesting as the loss of individual uniqueness and sensible misery. In the context of the hyper-industrial epoch, Bernard Stiegler revisits the issue of ″love″ and proposes self-love, desire, and care as remedies to contemporary sensible misery. Self-love constructs the affective structure of a political community, serving as the fundamental emotional bond connecting individuals and collectives. The belief in and desire for passionate attachment inspire the creativity of amateurs, reshaping the economy of desire through the production of spiritual values. Care triggers actions of self-love and mutual loving, endowing life with value and meaning through aesthetic participation, thus resisting nihilism. Self-love, desire, and care constitute the core of Stiegler′s ″politics of love″, providing a critical approach to the reconstruction of emotional relationships between individuals and society in the digital era through a pharmacology of sensibility.

Advancements in information and communication technology and computer graphics have facilitated the integration of adaptive personalized educational games into mathematics instruction to enhance students′ mathematical learning performance and mathematical abilities. Based on a single-group pretest-posttest research design, this empirical study employed a personalized mathematics educational game (Reflex^TM), which was designed to train basic arithmetic skills among lower-grade primary school students, to investigate how individual differences in verbal and visuospatial working memory capacity and in executive functions influence students′ mastery of mathematical operations. Findings indicate that visual-spatial working memory capacity, along with inhibitory control and task-shifting abilities within executive function, serve as significant predictors of mathematical performance gains in the game. Specifically, learners with higher visual-spatial working memory capacity demonstrated superior performance and accelerated improvement in mathematical operations within the personalized math game. Furthermore, learners with stronger task tracking, interference resistance, and task-strategy switching abilities were more likely to benefit from math games. Unlike previous studies, this research separately measured distinct components of working memory capacity and executive functions which influence the academic achievement, demonstrating the significant predictive role of visual-spatial working memory, task-shifting ability, and inhibitory control in young learners′ math game performance. These findings offer important implications for expanding understanding of individual cognitive abilities and their specific functions, refining researches on the components of working memory and executive function, and informing mathematics education practices and the design and development of math games.

In the digital age, the emotional narratives of online literature are inextricably intertwined with technological thinking, with their writing logic subtly aligned with the operational logic of technology. Through technological mediation, online literature′s emotional discourse transforms emotions into identifiable, controllable, and operable entities. ″Identifiability″ is manifested in the typification of emotional categories, the quantification of emotional intensity, and the labeling of emotional conflicts. ″Controllability″ refers to the tendency in recent years toward depassioned and risk-averse emotional relationships in online literary writing. Accordingly, the narrative impetus of the novels has changed from love to growth and then to survival, and the protagonists in the stories have also transformed into ruthless ″supermen″ who can obtain the true love of others. ″Operability″ lies that the online literature provides readers with instant emotional feedback experience and open emotional adaption space. Authors and readers join in the production of online literature, yet this co-production is accompanied by emotions that frequently cross ethical boundaries and prove difficult to regulate. Therefore, the technological writing of emotions in online literature demonstrates the dual influence of capital logic and technological discipline on literature in the digital age. However, within the interstices of these constraints literature tenaciously preserves its dignity and resistant potential as a real vessel of human emotions.

With the development of urban tourism, the memory of city streets and lanes has become a complex system. As an interactive and symbiotic collection of comforts, the urban scene composed of residents′ daily-life world has a bidirectional function and value for host and guest. The smoothness of residents′ place use affects their sense of homeliness, and the generation of homeliness deeply depends on communicative memory in daily-life interactions. ″Viewing places″ as a form of tourist memory is a way of finding ″homeliness″ in the everyday scenes of the visited place. The excavation and preservation of intergenerational places that sustain residents′ cultural and emotional memory are not only an important way to generate residents′ homeliness, but also a powerful means to reshape tourists′ experience of homeliness and construct a familiar place.

Shuang Xuetao, renowned for his literary reconstructions of northeastern Chinese lived experiences in the 1990s, serves as a critical entry point for examining the contemporary upsurge of 1990s narrative. While the authentic representation of the 1990s has been foregrounded in these texts, the farewell to the 1990s is clearly articulated by the author. In Shuang′s texts, the gradually growing youthful narrator always undertakes the dual functions of retelling and bidding farewell to that history. The ″1990s″ depicted through the perspectives of the younger generation operates not as an object of nostalgia, but to some extent rather as a complex chronotope that has been reconfigured: the generational shifts have supplanted the linear progression of time, while the North-South dichotomy has reconfigured the structural perception of space. Rather than simply interpreting Shuang′s texts as elegiac invocations of the 1990s, it is more inspiring to position them as a coming-of-age narrative documenting the generational maturation within China′s post-reform literary sphere, and to regard them as materials that deepen the understanding of the current 1990s narrative.

The development of artificial intelligence technology has brought about a transformation opportunities for the construction and operation of virtual and real spaces, promoting the emergence of a new form of ″Digital-quality Space″ from traditional spatial structures. With the deep embedding of technology, the digital-quality space establishes a spatial production practice pattern and spatial construction process centered on new quality productive forces through the process of ″spatial planning—data weaving—autonomous production″. However, the risks of spatial ″unfairness″ such as disorderly development, loss of subject power, and ineffective empowerment have gradually spread and formed value barriers with the growth of the ″Digital-quality Space″. Under the pursuit of the value of spatial justice, the alignment of artificial-intelligence development and security governance has become the basic path for achieving digital-quality spatial justice. It should go beyond the unbalanced thinking under unipolar centrism and further rescue the loss of ethical values of justice from the dimensions of coordination, subject power, and inclusiveness, so as to consolidate the development foundation of spatial intelligence civilization.

Digital intelligence empowerment and affective embeddedness have long been pivotal considerations in selecting governance pathways for grassroots-level conflicts and disputes. Existing research predominantly focuses on the rational dimensions of digital-intelligence integration in dispute governance, emphasizing bureaucratic systems′ adoption of modern digital intelligence tools, while insufficiently addressing personalized affective dynamics. This study reveals that although digital-intelligence technologies facilitate efficient administrative governance, they struggle to construct an affective society endowed with endogenous responsibility and moral consciousness. While the efficiency attributes of bureaucratic structures enhance the professionalization of digital-intelligence mediated dispute resolution, their inherent depersonalization tendencies engender conflicting manifestations in digital-affective relationships, thereby constraining the full realization of digital-intelligence governance efficacy. The functional limitations of bureaucratic systems necessitate the integration of affective elements throughout digital dispute resolution processes. Effective grassroots governance requires establishing interconnected digital-affective relationships through synergistic mechanisms. Accordingly, this research proposes a ″digital-intelligence + affect″ framework to cultivate new productive forces, activate affective resources in digital governance, and construct affective linkages in dispute resolution. This approach advances the coevolution of digital and affective governance functions, offering novel perspectives and pathways for modernizing grassroots dispute governance.

During the 1960s, amid a surge of enthusiasm for historical-themed writing, a series of novels emerged that took ancient literati as their subjects. To some extent,these novels could be viewed as derivatives of academic discussions on classical literature during this period. As an ″echo″ of the research, novels often made new explorations in academic debates that were not yet fully explored, and their underlying meaning pointed to some key issues in the Seventeen-Year academic field, including issues of human nature versus class nature and the relationship between literature and politics. The ″Li Qingzhao discussion″ initiated in the classical literature circles around the 1960s and the creation of the contemporary novel Li Qingzhao served as an example. An intertextual interpretation of the classical literary research and the creation of ″ancient literati novels″ will reveal an alternative literary ecology of the ″Seventeen-Year″ literature.

Current discussions on urban residential space governance against the backdrop of housing marketization mainly remain at the level of policy implementation or technical adjustments, failing to fully recognize the fundamental role of the dual-track system in urban governance institutional construction. The dual track system is not merely an auxiliary tool for resource allocation; rather, it profoundly reshapes the structure and mechanisms of urban residential governance. The ″commercial-social integration″ dual-track synchronization model, represented by inclusionary housing, has formed a new type of institutional integration characterized by temporal intervention, authoritative leadership, institutional interconnection, and multidimensional goals. This institutional model not only achieves emphasized control over social benefit distribution, exerts strengthened regulation over market entities, and imposes reinforced control within the hierarchical system, but also highlights the systemic inadequacies of existing urban governance theories in explaining the dual-track synchronization mechanism.

The dilemma of affect in modern society implies its inherent emancipatory potential while also highlights the difficulty of actualizing this potential. Although affect is fundamentally opposed to the private property of civil society, in reality, civil society systematically represses affect as an intrinsic dimension of life, distorting and compressing it into collective affect and private desire that serve as ideological supplements. Following Marx′s critique, Adorno further reveals that under conditions of monopoly capitalism, affect is transformed through the mechanism of false projection into an ideological tool used by rulers to divert economic contradictions. Meanwhile, Laclau, within the context of neoliberalism, attempts to ontologically reconstruct the suturing-transgressive dimension of affect investment. However, their recourse to rational grounds once again falls into the presupposition of economic transparency, thereby continuing to confine affect as either entirely passive or possessing only limited transgressive capacity. In response, Badiou points out that modern capitalism actually operates in a religious manner, and what truly antagonizes it is affect faithful to a singular event. In this event-oriented narrative, the emancipatory potential of affect is no longer bound by rational discipline; instead, it becomes the immanent driving force of truth procedure, continually orienting toward new singular events.

The evolution of East-West comparative literature methodologies reflects a shift from traditional comparative poetics to diverse theoretical frameworks. The rise of postcolonial theory has led scholars to critically reflect on the influences of colonialism and capitalism within comparative literature research, highlighting the power imbalances and cultural biases in East-West literary exchanges. The introduction of world literature and world systems theory emphasizes the global circulation of literary works and their complex cross-cultural interactions, while broadening the horizons of comparative literature to encompass non-Western literary traditions and multicultural literary phenomena. However, as it moves toward more diversified methodologies, East-West comparative literature continues to confront challenges posed by cultural inequality and global power structures. The pursuit of genuine cultural equality and academic inclusiveness within this dialogue remains a critical concern in the field.

Party building in commercial office buildings is an innovative initiative of the Communist Party of China(CPC)in emerging sectors. Existing researches, largely based on mid-level concepts of social theory, tend to interpret Party building as the result of policy practices under formal institutions, leading to a simplified understanding of the interaction process and relationship between the Party and society in party building work. Party building in commercial buildings, analyzed through the contextualist paradigm, constitutes a multidimensional process consisting of strategic alignment, practical expansion, and institutional succession. Within this process, the adaptive capacity of grassroots Party organizations serves as the key factor enabling mechanism innovation and achieving effectiveness in Party building within emerging sectors. In Party building in commercial office buildings, grassroots Party organizations creatively implement policies based on changes in the relationship between the Party and society. Through downward task delegation, grassroots Party organizations achieve the integration of action strategies and real-world situations; through the construction and deepening of relational contexts, they promote organizational integration while generating new institutional elements; and finally, through hierarchical interaction and information transmission within the organization, they elevate policy pilots to formal institutional norms. The practical process of Party building innovation in commercial office buildings provides a unique perspective for observing the adaptability of the CPC.

Hong Kong literature contains numerous works depicting disease. Since the beginning of the twenty-first century, new-generation writers such as Hon Lai-chu and Wong Won-ha have explored urban alienation and the oppression of modern individuals under the performance-driven society through portrayals of diseases like hypersomnia, floating syndrome, and chronic fatigue syndrome—revealing, more troublingly, the self-exploitation inherent within it. Writers including Chow Man-lut, Poon Kwok-ling, and Cheung Man-wan reflect on Hong Kong′s excessive fear of infectious diseases and the anthropocentrism mirrored in culling practices through their depictions of animal diseases. Meanwhile, Lee Chi-leung and Xi Xi draw on personal experiences of disease and healthcare to examine how the modern medical system disciplines patients. With the rise of digital medical technologies, the human body has been reduced to electronic resources, further alienating doctors and patients. These works interrogate the public′s prejudice and discrimination toward disease and question the medicalization of disease and the hegemony of medical authority, aiming to help patients reclaim their sense of dignity and self.

Zheng Guanggong transformed folk balladry into a carrier of ideological enlightenment. He created columns in newspapers such as ″Kaihizilu″ and ″The Only Interesting Newspaper″, promoting its threefold transformation: on the level of dissemination, breaking through the traditional mode of printed scripts and creating a ″narrative-focused″ newspaper text format, completing the transition from stage performance to reading at the desk; in terms of themes, surpassing traditional narratives of love and customs, focusing on contemporary issues such as anti-American sentiments, reformist debates, and the suffering of the people, elevating local experiences into national discourse; and in function, integrating the realism of news, satirical critique, and the accessibility of dialects, shifting the role of balladry from mere entertainment to a tool for enlightening the people′s minds. His creations adopted a ″three-tiered″ literary form, achieving an interweaving of classical Chinese, colloquial language and Cantonese, transforming revolutionary thought into literary expressions that resonate with the masses through local folk art, forming a path of enlightenment from the local to the national. This practice showcases the creative transformation of folk literature by modern journalists in Lingnan and serves as a typical example of the ″popularization″ transformation of vernacular literature, providing a unique literary sample for understanding the ″downward penetration″ of modern ideological enlightenment in China.

With the expanding influence of digital humanities within Chinese academia, literary studies are increasingly conceived as an integrated structure comprising the bit world, the atomic world, and the world of consciousness. Within this triadic framework, ″body″ and ″data″ have become crucial elements for reconfiguring interpretive approaches to literature. The ″body″ is understood both as the unity of the conscious and physical subject and as an operational manifestation of the ″intelligent body″ shaped by digital technological environments. As the key mediator linking the bit world with the realm of consciousness, the body contributes to meaning-making through interaction, operational choices, and perception, such that the textual world within the bit-symbolic system generated by digital interfaces is continually produced and reshaped through embodied engagement. Furthermore, ″simulation″ constitutes a third mode of world-observation, providing an intermediary methodological framework between the literary existence of the atomic world and the literary data of the bit world. It enables printed texts of the atomic world to be transformed into digitized and datafied materials, and through algorithmic modeling, facilitates the investigation of the generative logics underlying textual temporality and spatiality. Within this paradigm, digital humanities tools permit scholars to conduct cross-world simulation studies, while digital preservation and dissemination offer important pathways for literary interpretation. Meanwhile, ″distance″ as a critical condition for knowledge production, assumes heightened significance in literary interpretation, algorithmic criticism, and algorithmic aesthetics in the digital era.

Grassroots emergency public services are the fundamental guarantee for coordinating development and security. Existing research has predominantly focused on the subject relationships or supply models of public services, yet has rarely paid attention to the operational process and implementation mechanism of emergency public services from the ″design″ perspective rooted in modern management. Based on a case study of Community C in Xiamen City-which has established a national comprehensive disaster reduction demonstration community-this study indicates that grassroots emergency public services constitute a value co-creation activity that integrates risk prevention and emergency response. Under the combined influence of risk scenario pressures, diverse value tensions, and the impetus of technological transformation, this design-driven approach fosters an adaptive mindset among grassroots public service practitioners. Through interactive ″design″ of service needs among multiple actors, experiential scenario-based ″design″ of service consensus, and technologically enabled matching ″design″ of service processes, this approach promotes the dynamic construction of services from the identification of safety needs to the realization of emergency effectiveness. In response to the challenges of modern risk governance, the ″design″ perspective broadens the theoretical horizon of grassroots emergency public services and provides practical insights for enhancing grassroots emergency management capacity.

After the victory of the Anti-Japanese War, the large-scale writing of returning hometown revealed the problems of ″erosion″ and ″cleansing″ of the rural society, which constituted an intertext with Fei Xiaotong′s theory of ″rural demobilization″. The returnees viewed returning home as a way to ″redeem″ the war trauma and hoped to return to normal life. But the war-ravaged hometown was confronted with hunger, manpower depletion, and the dark corruption of grassroots politics, and the institutions which maintained integrity had been destroyed. Faced with the ″damaged″ hometown, the inability of the returnees exposed the suspicious experience of the Anti-Japanese War and their own existing problems. Most returnees were not only unable to reconstruct their hometown, but even found it difficult to recognized and articulate their hometown, and finally had to leave their hometown again. However, this departure was not a farewell; the overt or covert narratives of returning home with glory revealed the possibility that those who crossed the boundaries between their hometown and the outside world would return and liberate their hometown. The writing of returning home after the war has reversed the narrative tradition of returning home in New Literature and reconstructed the relationship between people and their hometown: the hometown was no longer a shackle or a refuge, but a driving force for postwar intellectuals to review modern western civilization, promote the growth of subjects and achieve literary transcendence, and returning home has also become a possible path for rural demobilization.

The widespread application of Large Language Models (LLMs) has raised issues regarding the efficiency and fairness of machine cognition, as well as challenges related to value and ethics. As a result, increasing attention has been paid to the positioning of LLMs within the human cognitive ecosystem. The key issue lies in how to address the relationship between Large Language Models and human cognitive paradigms, culture, and society. The Large Language Models have not surpassed their ontological positioning as a human cognitive tool, but they have brought new possibilities for shaping the connotations of human cognitive tools. It is precisely because of the ″instrumental″ cognitive ecological positioning of the Large Language Models that we need to examine the ″economic″ principles of their development and application — namely how their advancement can be more efficient, and to consider whether their governance and distribution align with the principle of ″democracy″ — namely whether the use of LLMs is fair and just for everyone. Efficiency and democracy provide dual guarantees of ″dynamics″ and ″norms″ for the sound operation and coordinated development of the LLMs cognitive ecosystem. These two principles are both oppositional and unified. Namely, economic efficiency constitutes the premise and foundation of democracy, while democracy provides value orientation and soul for economic efficiency.

Bernard Williams appeals to agent-regret to show that factors outside an agent′s control pose a challenge to traditional moral systems, but this move has met with criticism. Appealing to moral normativity, these critics adopt various strategies to dissolve the presumed correlation between moral responsibility and action-outcomes. They contend that the concept of agent-regret lacks inherent rationality, and that agent-regret is merely a general emotional response. However, Williams′s account of the link between voluntariness and responsibility, together with his distinction between regret and remorse, defuses these objections and safeguards his projected turn to an ethics of life. As a special moral emotion, agent-regret also illustrates Williams′s larger project: to explore how emotion, moral luck and agency intersect, and to mark the boundary between his view and prevailing moral theories.

Artificial intelligence-assisted embryo selection technology enables the fine-grained grading and assessment of embryo. This grants humans the right to choose the nature of their offspring without relying on gene-editing technologies, thereby evoking societal concerns of and vigilance against ″AI-assisted human reproduction,″ and prompting a renewed defense grounded in the concept of embryo dignity. Given the inherent limitations of the embryo dignity theory and its failure to take root in the Chinese context, there is an urgent need for a Chinese model to rectify the ethical foundation of the right to reproductive choice. The right to reproductive choice should be understood as an embodiment of the fundamental expectations that couples, as ″parents,″ hold for their offspring, and characterized as an ″identity-based personality right.″ Drawing on the concept of ″blood lineage″ from traditional Chinese ethical understanding helps restore the original comprehension of parent-child relations, thereby identifying the minimal consensus between parental autonomy and embryonic autonomy. Delimiting the scope of reproductive choice with reference to the preservation of ″blood lineage continuity″ helps justify the legitimacy of this right, excludes undue preference projections, and prevents the right from compressing the embryo′s future.

In recent years, the reality show See You Again has attracted increasing attention and discussion, becoming a significant text for contemporary emotional narratives. Viewing See You Again as a ″thought experiment″ in the new media environment can help us better understand the epochal transformation of intimate relationships. The show constructs an extreme scenario removed from everyday life, focusing on marital emotions, yet it exposes the present paradox of what Giddens terms the ″pure relationship″: when intimate relationships take mutual satisfaction, democratic equality, and mutual growth as their aims, they instead evolve toward individualistic autonomy, self-coherence, and self-control. Meanwhile, the intervention of modern rational technologies such as psychology exposes and accelerates the disenchantment of love. ″Enchanted love″ yields to ″sober realism″ (renjian qingxing), whereby intimate relationships cease to be the self′s opening to the other and instead operate according to the principle of risk aversion and maximizing self-interest. Therefore, as a thought experiment that has extensively engaged public participation, See You Again has, on the one hand, opened up multifaceted discussions and reflections on intimate relationships; on the other hand, it has allegorically revealed the structural impasses confronting intimate relationships. Meanwhile, the reality show See You Again demonstrates the ″actualization″ and ″materialization″ of thought experiments in the new media world, as well as their distinctive advantages of massification and interactivity.

Through procedural rhetoric, digital games transform thought experiments from logical deduction into executable argumentation. Civilization VI and Frostpunk respectively demonstrate two distinct modes of implementing technologically-governed thought experiments in strategy games. The former compresses political issues into parameter adjustments, generating a procedural irony of single-metric governance, while the latter dismantles ethical issues into managerial techniques through laws and event chains, constituting an experiential scenario for outcome examination. The tension between game mechanics and representational systems provides an epistemological perspective on the ″executability″ of thought experiments, revealing how algorithmic governance obscures goals, transcodes ethical issues into operational procedures, and reallocates the action space of players/individuals, thereby re-politicizing technological issues within player experience. As executable public forums for reflection, digital games reveal the organizational capacities and boundaries of modern technological rationality.

Thought experiments, centered on logical reasoning, aim to explore the possibilities and outcomes of theories or concepts. Thought experiments and fictional narratives share similarities in their narrative structures. Literary thought experiments use storytelling to simulate complex human experiences, providing four types of knowledge: knowledge of the world, general principles, categorical understanding, and affective knowledge. Through the lens of fiction, they offer a comprehensive understanding of human life, morality, culture, and emotions. This is similar to the process of scientific thought experiments, which test theories or concepts in controlled, imagined scenarios to gain insights into broader truths or principles. While it is difficult to pinpoint exactly what knowledge novels can impart that traditional thought experiments cannot, literary thought experiments represent an alternative approach. They address the shortcomings of traditional thought experiments by incorporating human experience, enabling thought experiments to transcend mere logical deduction. This approach includes multidimensional explorations of human existence, emotions, society, and morality.

The digital transformation of grassroots supervision represents not only a technological iteration but also a profound reconfiguration of governance paradigms. Digital technology, acting as an underlying driving force rather than directly producing public value, operates through an indirect empowerment logical chain of mechanism construction, structural optimization, and practical empowerment. This process breaks the traditional enclosure and lag of supervisory models while reshaping the interaction arena for diverse actors. In this digital field, supervisory actors shift from unidirectional control to collaborative interaction, achieving a fundamental transition from instrumental power control to integrity value symbiosis. This transformation significantly enhances the precision of grassroots supervision and, more importantly, facilitates the collective creation of public integrity values through real-time information sharing and multi-actor participation along a progressive logic of conceptual consensus, collaborative action, and ecological diffusion. This research provides practical reference and theoretical insights for the transformation and innovation of public governance models in the digital era.

In modern political societies, that is, nation-states, achieving a minimal yet stable constitutional consensus is a necessary condition for maintaining a rule-of-law-based, rule-governed political life. In a pluralistic political community, where such a consensus originates from different comprehensive religious, moral, and philosophical doctrines, it can hardly be reached without difficult interaction among them. To this end, Rawls sets out three basic approaches to achieving overlapping consensus, namely, that different types of reasonable comprehensive doctrines may endorse the same conception of political justice each in its own way. Following Rawls′s line of thought and extending his analysis, it can be seen that, to achieve the overlapping consensus required for the effective construction and stable operation of a constitutional order, individuals and groups upholding different comprehensive doctrines must adopt a concessive stance. Through mutually acceptable concessive argumentation, they should highlight three ideas including overlapping consensus, so as ultimately to arrive at mutually acceptable basic political values and institutional arrangements. On this basis, a political agenda at the institutional level may be unfolded, fostering basic political rules and rights-based orientations that all parties are willing to observe, thereby providing a jointly maintained, stable constitutional platform for the implementation of such rules. This represents a gradual extension of Rawls′s approach from the basic structure to the operational mechanisms of institutions.

As a classical aesthetic category, the sublime is often understood as a transcendent experience triggered by contradictory affects — pain and fear intertwined with pleasure and awe — arising from encounters with nature, the humanistic realm, and religion. As digital-intelligent media become deeply embedded in everyday aesthetic practice, both the generative sites and experiential connotations of the sublime undergo profound transformation. Virtual Reality (VR) both presents and extends the traits of the classical sublime, while through technological affordances and participant agency, facilitating an expansion that can be termed ″digital-intelligent aesthetics.″ The category designated as the ″virtual sublime″ unfolds through five interwoven dimensions: retrospection (historical reenactment and temporal folding), immersion (superposition of technical and non-technical elements), embodiment (bodily projection and multisensory engagement), interaction (human-machine collaboration and group participation), and metamorphosis (flash-like switching and differentiated experiential modalities). The generative framework of the virtual sublime indicates that digital-intelligent aesthetics are not diluted by technology; rather, new experiences are activated through composite tensions, transforming the sublime from a static, noun-like category into a verbal, generative practice within digital-intelligent fields.

As a symbolic contract embodying both sacred and secular dimensions, maidiquan (买地券) has long been viewed as a cultural device in Chinese folk society for mediating the relationship among deities, humans, and land tenure. Whereas existing research has focused primarily on interpreting historical texts, the maimaiqi (买卖契) custom in West Guangdong offers a vivid local case for examining contemporary ritual practices of maidiquan and their impact on everyday property order. Sacred property rights, acquired through sacred contracting, shape residents′ everyday property practices through three mechanisms: sacred constitution, sacred authentication, and sacred protection. As urbanization advances, the maimaiqi custom has spread to commercial housing, adapting its rituals to new contexts through innovation. Thus, maidiquan is not a relic of vanishing folklore; it remains active in contemporary society, profoundly shaping people′s conceptions and practices of property rights.

The construction of the discipline inspection and supervision cadre team during the early years of the People's Republic of China constituted a vital organizational practice undertaken by the Chinese Communist Party to consolidate its ruling status, address the trials of governance, curb the risks of corruption and degeneration arising from the rapid expansion of Party membership, and vigorously resolve the practical dilemma of insufficient numbers and weak professional quality among discipline inspection and supervision personnel. The exploration of this period can be delineated into two principal phases. The period from 1949 to 1951 represented the foundational and formative stage, during which the focus rested on establishing hierarchical discipline inspection and supervision organs to construct an organizational framework, instituting a system of vertical leadership under Party committees, clarifying authorized personnel quotas, and expanding the corps of full-time cadres, thereby laying the requisite organizational and institutional groundwork. The period from 1952 to 1956 subsequently entered a phase of development and consolidation, during which the emphasis shifted toward further strengthening institutional structures, refining regulatory norms, fortifying the political foundations of cadres, and conducting diverse forms of education and training. The coordinated advancement of these measures not only achieved the historic breakthrough of establishing China's discipline inspection and supervision cadre team from scratch, but also furnished a solid organizational foundation and personnel guarantee for the sustained progression of China's discipline inspection and supervision endeavors.

The digital-intelligent age exhibits a cultural antinomy: on the one hand, algorithmic logic disenchants the world; on the other hand, virtual technologies construct a ″re-enchanted″ landscape of sensory immersion. In this context, the emerging ″digital-intelligent symbol″ appropriates the ″sacred mediation″ function of traditional symbols, fabricating a ″digital-intelligent phantasm″ with a semblance of liberation. Fantasy literature, functioning as a ″symbolic laboratory,″ concretizes latent algorithmic logic into perceptible extraordinary narratives through a transcoding mechanism, revealing the evolution of the symbol from a sacred code of social integration toward modern allegory. This process constructs a technological myth while, through allegorical narrative tension, exposing the disciplinary core concealed beneath the semblance of virtual freedom. Therefore, discerning the logic of alienation in the process whereby symbolic mediation generates the phantasm is key to re-evaluating subjectivity in the technological age.

From 1928 to 1935, China experienced a ″Tolstoy″ craze, which was not only a commemorative ritual but also entered the left-wing literary debates as a literary term. The tension between Tolstoy's religious thoughts and artistic achievements became a focal point for left-wing theorists. From revolutionary literary debates to discussions on artistic freedom, Tolstoy's image evolved from a ″vile preacher″ to a ″comrade-in-arms,″ while the meaning of the term ″Tolstoy″ exhibited a polyphonic complexity, shifting from the Creation Society style to the Lu Xun style, and addressing practical issues such as the relationship between China's revolution and literature, as well as mass literature and artistic authenticity. In the evolution of terminology, Soviet theorists′ discourse on Tolstoy became an important discursive resource and was adapted to Chinese contexts by left-wing theorists to varying degrees, forming multiple ″Tolstoy″ frameworks focused on Chinese literature. ″Tolstoy″ not only served as a barometer for reflecting on the revolutionary context and a cognitive tool for reevaluating revolutionary literary construction but also provided methods for constructing and enriching the terminological system of Chinese literature.

″Ästhetischer Schein″ (aesthetic appearance) is a key concept in Schiller's aesthetics. For a long time in the Chinese academia, this concept has been translated into “审美假象” (aesthetic illusion) or “审美幻象”(aesthetic semblance) and so on, but these translations fail to capture its precise meaning. Following Kant's doctrine of disinterestedness, Schiller argues that pleasure in appearance implies pleasure in form. However, ″Schein″ does not denote the so-called ″illusion″ or ″deception″. Schiller regards art as the appearance of beauty and develops a historical philosophy of ″aesthetic appearance″, suggesting that interest in aesthetic appearance constitutes a decisive step in human history. Aesthetic appearance, as a creation and manifestation of human freedom, is further reinforced by the proposition that ″beauty as freedom in appearance.″ Schiller's concept of appearance not only influenced Schelling's philosophy of art, but also became the source of Nietzsche's concept of the Apollonian. In the Schiller studies since the 20th century, Heidegger, through his thematic discussion of Letters on the Aesthetic Education of Man, reaffirmed the importance of ″Schein″ as the ″appearance″ in Schiller's thought: appearance not only signifies the shining of existence but also marks the aesthetic-historical boundary.It is precisely in the sense of creating appearances of freedom that art becomes the projection of existence and the practice of freedom.