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Zhang Jiang comes up with new concepts, advances systematic construction of Chinese Hermeneutics, and makes new critiques of contemporary cultural reality in his paper ″On Public Hermeneutics″. This evolution is a mark of perfection of Public Hermeneutics and a new development of Chinese Hermeneutics. Zhang Jiang’ s Public Hermeneutics contains dialectical tensions, mainly between humanity and scientific nature, irrationality and rationality, as well as the individual and the public, which reveals its validity, tolerance and potentials of interpretation. However, the Public Hermeneutics shows a lot of crevices which should be avoided in the future.

Public interpretation is a visible interpretation behavior in the scene of contemporary literary criticism. In the practice of contemporary literary criticism, public rationality and the independence of interpretive subject are the important premise of public interpretation, the validity of interpretation is based on the basic scale of public reason, and the expositor′s conscious, rational, self-aware behavior is the precondition for the interpretation in the public space. The self-nature of literary text contains its growth, the superposition of interpretation makes the text grow constantly, and the multi-level dialogue of public interpretation can avoid the limits of critics′ vision to the greatest extent. Meanwhile, the tolerance in literary interpretation has the function of explaining both the free play of subject consciousness and the wide and profound understanding of literary texts, which is what makes literary hermeneutics different from other hermeneutics.

The emergence of Public Hermeneutics has led to a deeper exploration and revelation of the process by which individual interpretations become public interpretation in Hermeneutics. The interpretive publicity arises from the communication and integration of diverse understandings generated by multiple interpreters relying on the same text. Therefore, addressing public interpretation requires attention to how interpretation expands from that of a single interpreter to that of multiple interpreters. To ad dress the developmental stages of interpretation from the individual to the public, it is necessary to delve into the underlying logic behind the production of text meaning, deeply analyze how ″Der hemeneutische Zirkel″ in Hermeneutics develops and evolves as a way and rule of text meaning production, and examine the three types of ″Der hemeneutische Zirkel″. ″Der hemeneutische Zirkel″ can be distinguished into three types: the intrinsic hermeneutic circle within the textual object, the hermeneutic circle between the text and an individual interpreter, and the hermeneutic circle between the text and multiple interpreters. Ana lyzing the development of these three types of ″Der hemeneutische Zirkel″ carries fundamental evidential significance for understanding the transition from individual interpretation to public interpretation. The dynamic developmental trend of ″Der hemeneutische Zirkel″ coincides precisely with the emphasis of Public Hermeneutics on interpretive publicity, reflecting the value and role of Public Hermeneutics in promo ting further development of Hermeneutics.

Virtual intimate relationship bears its academic significance not only because its cultural logic is a shared foundation of all ″female-oriented popular culture″, but also because any cultural consumption to which virtual intimate relationship serves as its backbone necessarily entangles the cultural dimension and the economic dimension. Thus, to thoroughly understand this phenomenon, a theoretical framework that properly connects cultural logic and economic mechanisms is required. To build such a framework, we can start from the ″audience commodity″ theory promoted by Smythe and Fuchs, although their definition of ″exploitation″ and ″data″ must be criticized and revised. Only with such a revision can we successfully form a theory that sensitively depicts the continuity between the cultural libidinal economy and economy within the mechanisms of virtual intimate relationship. And such a theory would finally il lustrate how the cultural libidinal economy can be taken as a ″secondary loop″ both derived from and driven by the economic ″main loop″.

The most common and well-known forms of virtual intimacy can be divided into two main types, based on whether they involve intimate labour or not. The ″virtual intimacy type Ⅱ″, which includes intimate labour, has gone through three stages of development: from the emergence of ″parasocial interaction″, to the birth of ″intimate labour″ as a response to the imaginary of ″parasocial relationship″, and eventually, with the development of media technology, from traditional face to face scenarios to virtual spaces, gradually becoming institutionalized and commercialized. With the development of artificial intelligence technology, this ″institutionalized and commercialized″ intimate labour suggests the possibility of ″automation of intimate labour″ or ″intimate labour without subjects″.

The online fan community and social networking platforms share a similar structure if we look at them from the point of view of intimacy, especially if we consider that both have an obvious dual quality of the public side and the intimate side. Fan creations are a crucial part of the daily conversations and interactions within the community. The intense interactivity, conversationality, contextuality, and open intimacy of fan fiction become the fundamental atmosphere of the fan community. At the same time, the textual details of the fan fiction reflect the characteristics of the platform and the community. In particular, the intimacy and publicity of fan fiction become the articulation of intimacy within a virtual community.

After the English version of Eichmann before Jerusalem: The Unexamined Life of a Mass Murderer was published in 2014, the debate about Eichmann′s trial becomes heated again. Many scholars believe that the materials disclosed in this book show that Eichmann was an unrepentant anti-Semite and very cunning, so Arendt was deceived by his disguise. However, if we link Arendt′s overall study of the Holocaust and comprehensively examine Eichmann′s performance, we will find that this is not the case. Arendt believes that Eichmann′s crime is not motivated by fanatical anti-Semitism, which is consistent with Eichmann′s confession in court, but she does not believe Eichmann′s sophistry, and has her own judgment basis. She said that Eichmann′s inability to think did not mean that he was stupid, but that he would not think about the meaning of his actions from the perspective of the victim. ″Banality of evil″ does not mean that Eichmann is completely passive in executing orders, but that his crime lacks evil motivation.

Eric Voegelin thought about the question of the evil in the political society thoroughly. In fact, his devotedly construction of new science of politics in his lifetime was a very effort of coping with and resisting of the evil. By criticizing positivistic social science which avoided the distinguishing good and evil, and referring to classic philosophic anthropology, German hermeneutic Geisteswissenschaften and modern English-American philosophy of common sense, Voegelin outlined a science of order which focused on the structure of reality and the experience of opening toward the transcendence in one′s mind. He explored the spiritual roots of the evil and gave the suggestions of curing and remedy both at the level of reason and spirit aiming at restoring the order. His new science of politics attempted to seek the meaning of all types of symbols deeply into the inner experience of human existence, disclose and articulate the truth of being, and reclaim the consciousness of universal humanity and the commonality of the people, so as to invoke the sense of morality and responsibility in the present and encourage everybody to participate self-consciously in the continuous struggle against disorder and the evil.

Language life is stratified, subdomain and subregion. There are domain and regional language problems at all levels of language life. It is necessary to carry out domain and regional language life research. Regional language planning is mainly to properly handle regional language relations and support regional development with language. To properly handle regional language relations, it is necessary to establish a view of language resources and a harmonious view of language life, understand the basic situation of language and language life in the region, do a good job of language protection, ease language contradictions, make language and language variants in the region harmonious, and form a language synergy that supports regional development. To support regional development is mainly to solve language communication problems in all aspects and at all levels and in all fields, to provide comprehensive and accurate language services, and to strive to develop the language industry.

The era of digital economy has not only brought about changes in language life, but also raised higher requirements for the type, quantity, quality, and supply mode of language services. There fore, it is necessary to enhance the capacity building of language services in various aspects. Four aspects need strengthening to develop the digital economy and its core industries: the first is language standardization service, which is the most fundamental service construction; the second is language resource serv ice, which is the most valuable service construction; the third is language diversified service, which is the normal service construction of the digital economy; and the fourth is language intelligent service, which is about the service construction of digital economy competitiveness.

Officially initiated in Metaphors We Live By as a masterpiece coauthored by Lakoff and Johnson, conceptual metaphor theory ( CMT) has been constantly elaborated and upgraded, emerging undisputably as the heatedly discussed areas of cognitive linguistics. With an overview of primary metaphors as the material basis of the theory, this paper expounds the relationship between primary metaphors and compound metaphors, briefly outlines the important roles that metaphors play in interpersonal communication, and largely focuses upon clarifying some specific arguments for and against CMT. The academia has consecutively witnessed positive and negative comments on the theory for the past four decades. On the one hand, the academia believes that thinking is higher than language, and metaphors are universal aspects of language and thinking. Metaphorical patterns are reflected in language, and metaphorical language is derived from preexisting conceptual metaphors. Conceptual metaphors are systematic map pings from source domains onto target domains, which symbolizes the conceptualization of understanding abstract domains centering around the direct experience of concrete ones. On the other hand, some critics maintain that linguistic studies supporting CMT fail to elaborate relevant analytical methods, and therefore propose objections to the theory from divergent perspectives of methodology, direction of analysis, schematicity, embodiment and the relation between metaphor and culture. Based on the above optimistic and pessimistic arguments, the authors outline the research status quo of CMT in the field of psycholinguistics and corpus linguistics, with a view to providing reference for indepth research and future development a long this theory.

The science fiction genre has long been dominated by Western perspectives and has played a complicit role in constructing and perpetuating colonial discourses. However, in recent years, there has been a notable emergence of science fiction works created by writers from marginalized countries and regions, although they have largely gone unrecognized by many critics. Among these works, Caribbe an science fiction stands out for its unique integration of such Caribbean cultural elements as myths, fables, folktales, oral traditions, religious beliefs, and creole languages into the traditionally Western genre of science fiction, resulting in a multi-dimensional hybridity. Additionally, Caribbean science fiction employs a networked relationship model characterized by archipelago characteristics, emphasizing interrelation and interdependence. This mode of representation challenges the static binary opposition prevalent in Western narratives, revealing an archipelagic consciousness rooted in principles of diversity, mobility, and dynamics. The recurring themes of hybridity and archipelagic consciousness are pervasive in the works of Caribbean science fiction, demonstrating a spirit of resistance that is deeply entrenched in colonial experiences and histories. Consequently, these works serve as important textual practices of decolonization.

This paper aims to define ocean science fiction and situate it within the interconnected network of humans, oceans and continents. By examining the history of Chinese ocean science fiction, it identifies three main areas of study within this genre: island narratives, ocean man narratives, and ocean culture narratives. Island imagery serves as a metaphor for the frontiers of scientific and technological exploration, where reality and imagination converge. Ocean man imagery represents the future of mankind in the context of the ocean and their role in the development of civilization. Ocean culture narratives explore the interrelation between ocean culture and continental cultures, offering a reevaluation of oceanic life with a sense of belonging and its potential development. Chinese ocean science fiction looks ahead to future civilizations and the significance of oceanic culture, contributing to humanity′ s destiny and the concept of home. It enriches the breadth and depth of Chinese Ocean literature.

The biblical origin of Jewish writers′ ″Witness literature″ is, first and foremost, inextricably linked to memory, as in the Bible God commanded Israel to ″remember″ and ″not to forget″, providing a solid foundation for Jewish writers to write down facts and resist forgetting. At the same time, the memory history of Jews as a biblically shaped ″people of memory″ makes Jewish writers responsible for both in dividual and collective memory, and for passing it on from generation to generation, which is a source of motivation and courage to write for the sake of their children and to prevent tragedy from recurring. Finally, the textual approach of combining the human narrative with the national narrative in the Bible is also a origin of Jewish writers′ elevation of the national tragic narrative to a human tragic narrative.

The founding of Israel, like the revival of Hebrew language and the Holocaust, occupies a vantage point in the process of Israeli nation building. For the Israeli side, the 1948 Arab Israeli War is the War of Independence, but for the Palestinian Arabs, it is ″Nakhba″. As a witness to the war and a defender of the new state, the first native Israeli writer S. Yizhar is inevitably disturbed by the moral con sciences while facing a large number of Palestinian refugees. In his thought provoking novella Khirbet Khizeh, he describes the expulsion of Palestinian villagers by the Israeli soldiers, and the inner moral conflicts of the narrator, a soldier who shows sympathy for the Palestinian villages, by making a connection between the plight of Palestinian refugees and Jewish experience in exile, which plays an important role in shaping collective memory in Israel.

City symphony films take the city as the object of portrayal, and reveal the unique aspects of city life through the description of city life. From the infatuation and reflection on modernity in the early city symphony films, the alienation of modernity and fighting against it, and to the presentation of utopia and dystopia in the science fiction city symphony films, the city symphony films in the world film history reflect the unique landscape humanity and city spirit, allowing us to feel the relationship be tween people, films and cities, as well as the multiple contradictions and tensions in urban culture. Film and city observe, penetrate and influence each other, and mirror each other. The city in the film carries the development of human civilization, and the film solidifies the passing city on film, making it a traceable eternity. The city in the city symphony film becomes the representation of culture and values, and the humanistic care condensed in the city image is its most unique city spirit.

Chen Xiaoming′s study of specific texts in China since the 1980s and 1990s deeply feeds his theoretical construction of the ″long twentieth century″, which can be regarded as an echo of Benja min′s ″allegorical criticism″ in contemporary China. Starting from the details of the text, Chen takes the history of the writer′s mind in the context of the ″long 20th century″ as a mediator, and deeply integrates aesthetics and history. In the empirical construction of the ″long 20th century″, Chen, on the one hand, starts from the aesthetic representation of a specific text and expounds the writer′s historical consciousness with a strong symptom of the times, while on the other hand, he appeals to the ideological characteristics of the writer′s consciousness that transcend the specific context of the times and uncovers the inner point of view of ″natural history″, and also focuses on the writer′s transformation of the value of the revolutionary heritage, from which he extracts the Chinese characteristics of the ″ long 20th century″ experience. Chen′s in-depth analysis of the Chinese experience benefits from his deep understanding of the history of the hearts and minds of people in the 1950s and 1960s. He penetrates into the complex layers of the texts, covers the marks and folds of the history of the hearts and minds of a generation, and defends the historical reality of a generation from the realities of life, and in this sense, he is also what Agamben calls a ″contemporary″.