Abstracts of Main Essays

AnalysisonEthicalCounter-measurestoAIExistentialRisk

WANG Tian-en

With the development of the new generation of artificial intelligence，the existential risk is increasing day by day，and the situation of response has changed fundamentally. The built-in limitations of the moral principle of artificial intelligence are increasingly exposed while important explorations have been made at the same time; the value-loading of artificial intelligence also meets many difficulties both in theory and practice，but its openness provides a lot of enlightenment for the ethical response to the existential risk of artificial intelligence. The response to existential risk must rise to a higher level of integration of rules and laws. Thus，this is not a traditional ethical topic，but a problem related to the ethics of world-making. The integrity，class characteristics and commonality of ethics of world-making，especially the integration of rules and laws，open up a higher level of response prospects for the existential risk of artificial intelligence. From the level of ethics of world-making dealing with the existential risk of artificial intelligence，we can see the basic principles of ethics of world-making and its universal significance in the development of artificial intelligence. In the research and development of artificial intelligence，human beings must act according to the principle of “the priest before the devil”：facing the research progress with existential risk，there must be a way to prevent it before it can enter the implementation.

AnalysisonEthicalSignificanceofSharingFeatureofTime

XIANG Yu-qiao，SHEN Ying

Time is a resource that can be shared and a concept with ethical implication of sharing. In the universe，time is the most universally shared resource. Sharing time with other beings is a virtue that human beings should cultivate. Humans share past time through memory and present time through reality，but are not doomed to share future time. In the process of sharing time，human beings always want to privatize it. When time is privatized，any attempt to seize or deprive others of their private time is subject to moral condemnation and legal penalties. In our professional life，we spend our working hours with our colleagues; in our leisure life，we spend our leisure time with our relatives or friends. The core of leisure ethics requires people to learn to share their leisure time. He who can share his leisure time well is a man of ethical wisdom. Although our survival significance and value do not depend on the length of time，the length of time can indeed form a constraint on our survival significance. We should be morally responsible for our attitude towards time and our use of time，but at the same time we should not allow others to deprive ourselves of our time at will.

BriefReviewofMeteorologicalAestheticsinEastAsia

Aoki Takao

In East Asia，there has been a tradition of attaching importance to natural beauty since ancient times，which can be exemplified by the fact that meteorological phenomena such as rain，snow and haze have played significant roles aesthetically. In Japan，together with many other countries in East Asia，the meteorological phenomena including haze，fog，rain and snow etc. have been regarded as elegant events for aesthetic activities for a long time. This tendency of worshiping the weather in a broad sense has an impact on culture，forming the basis for East Asia to know and to feel beauty，and consequently breeds rich and colorful cultures and arts. Influenced by its inherent climate，East Asian culture has yielded its unique meteorological culture and has nurtured the germ of meteorological aesthetics. This kind of culture and aesthetics has a unique impact on finding the nature and the characteristics of the climate. The artistic and aesthetic awareness in Japan and even in East Asia is different from that in Europe and America. Thus，by examining the meteorological aesthetics in Europe and America，we can integrate and develop the aesthetics and aesthetic consciousness of nature in East Asia.

StudyofFormationandStylisticFeaturesofModernChineseLiteraryDiscourseCritique

——BasedonConversationalLiteraryDiscourseStyle

HUANG Nian-ran，YANG Rui-feng

The formation of verbal criticism is based on the “talk” nature of Chinese classical literary theory. The so-called “talk” nature，in a narrow sense，refers to the “storytelling” orientation of verbal criticism content defined by the “story” meaning. In a broad sense，it refers to the “fun talk” style formed under the influence of the theoretical paradoxical forms of classical literary criticism and the impression of critical thinking. In modern times，a new kind of literary criticism named notes and comments on literature was produced on the basis of the Chinese traditional prose criticism. In term of the notes and comments on literature，it not only inherits the basic characteristics of the traditional dialectical criticism，but also has been reformed. Otherwise，one of the main manifestations of its “reform” is the adoption of a new “dialogue” exposition style. Commonly，the “dialogue” and the notes and comments on literature are mainly divided into “the dialogue body of letters”，“the dialogue of question and answer” and the “dialogue of merchants”. Moreover，the formation of these discourse styles not only makes the “scattered” of the notes and comments on literature to achieve a positive transcendence over the traditional “fun talk” style，but also greatly enriches the theoretical arsenal of Chinese literary criticism.

AnalysisonOriginandOrientationof“FuminSociety”Research

inAncientChinafromSocio-historicalPerspective

LIN Wen-xun

The study of “Fumin society” originated from the author’s discovery of the historical phenomenon of the rise of wealth while studying the social changes of the Tang and Song dynasties in the mid-1990s. Behind this phenomenon is actually the rise of a new social class—the rich class，which has a comprehensive and profound impact on society，and the Chinese society since the mid-Tang Dynasty has formed a “Fumin society” which is different from the Han and Tang society. In recent years，the author and his research team have devoted themselves to building a theoretical system of “Fumin society” in ancient China，and put forward five academic conclusions about the theoretical system of “Fumin society”. The theoretical system of “Fumin society” aims to break through the limitations of the study of dynastic history，to conduct cross-period research，to re-understand the historical logic，economic relations，class relations，and historical stages of traditional Chinese society，to reveal the changeability，complexity and vivacity of history，and finally to further promote the study of the traditional Chinese social formation and historical evolution based on the reality of historical development.

AnalysisonChineseEmperorshipandFeudalismSysteminMingandQingDynasties

ZHAO Yi-feng

“Fengjian” is a crucial term concerning state power structure in Chinese historical materials. Without ambiguity in all related documents，the meaning of this term is basically the same as that of Feudalism in European history，referring to stratified power structure featured with hereditary privileges of the nobility and corresponding feoff system and strong personal bandage. Such a system with a dominated structure can be seen only in pre-Qin times in Chinese history， which is earlier than that in the West. From Qin to Qing，the dominating imperial monarchy is based upon imperial power，provincial and county system，and professionalized bureaucracy，while the Feudalism is reduced to a supplementary structure. The feature of Qing Feudalist practices is similar to yet different from that of the Ming. The decisive power of the lords of the Eight Banners，the early Qing so called three princes，the heredity of the princes and smaller nobilities，and personal dependency within the Eight Banners are newer practices of Feudalist nature. Ming and Qing thinkers have discussed the Feudalism extensively and considered Feudalism a basic political option. Emperor Zhu Yuanzhang revives Feudalist practice for his own interest，while the Emperors of the Qing avoid the name of Feudalism but make some arrangements with feudalist nature. Most thinkers talk about Feudalism in terms of humanity and hold that feudalist policies should be partially adopted under the umbrella of imperial monarchy. Modern historians should pay more attention to the original meaning of Fenjian，other than injecting other meanings into it.

StudyofFormationofOldConfucianClassicsandInceptionofYuejinginWesternHanDynasty

WANG Qi-zhou

Emperor Wu of the Han Dynasty dismisses hundreds of schools，and respects Confucianism alone. After 30 years of hard work，the construction of the Confucian classics and Confucian education system is finally completed. However，what emperor Wu establishes is the modern Confucian classics，andYuejingis not included in this system. The classical Confucian classics is only disseminated among the people. By the time of Emperor Ping，Maoshi，Zuozhuan，Zhouguan，GuwenShangshu，andYuejingare successively established by scholars，so the foundation of the classical Confucian is formed，accordingly. The academic status of classical Confucian classics has also formed the current co-existence situation with the modern Confucian classics. As the main promoters of the Classical Classics as academics are Liu Xie and Wang Mang，and Wang Mang’s new dynasty died shortly，Liu Ye is the new dynasty educator，and today’s scholars accuse them of falsifying classics，with bad intentions. AlthoughMaoshi，ZuozhuanandZhouguanare widely circulated later，theGuanwenShangshuand theYuejingremain uncertain，causing huge controversy. With comprehensive inspection of Liu He and Wang Mang’s objective situation and subjective motive of ancient scripture studies，combining with the handed down documents，it can be confirmed that they are not making false announcements. So the accusation cannot be established. As for whether the text of theYuejingis lost or not，we need to break out of the barrier of the study of modern Confucian classics to find a solution.

TheResearchofSubstitutionaryandComplementaryRelationshipbetweeninboundForeignDirect

InvestmentandDomesticInvestmentoftheCountriesalongtheBeltandRoad

CHEN Ji-yong， CHEN Da-bo

Based on the statistical analysis of the inbound foreign direct investment and domestic investment of the countries along the Belt and Road，this paper uses dynamic panel model to empirically study the substitution and complementary relationship between inbound foreign direct investment and domestic investment of the countries along the Belt and Road. The research results show that a substitution relationship exist in inbound foreign direct investment and domestic investment of the countries along the Belt and Road in the short and long term，and that the substitution intensity of inbound foreign direct investment to domestic investment decreases with time. The substitution intensity of greenfield investment to domestic investment of the countries along the Belt and Road is higher than that of cross-border merger and acquisition in the short and long term. The economic growth rate，human capital and savings rate of the countries along the Belt and Road promote domestic investment，while outbound foreign direct investment and economic freedom of the countries along the Belt and Road inhibit domestic investment.