Abstracts of Main Essays

NewInterpretationofXIJinping’sDiplomaticThoughtintheCriticalHistoricalConvergingPeriodfromthePerspectiveofInternationalLaw

DENG Lie，ZHANG Ling-Yu

Innovating theoretical study of international law is an important part of the rule of law in Converging Period of the Two Centenary Goals. As an integral part of The Thought on Socialism with Chinese Characteristics for a New Era， Xi Jinping Thought on Diplomacy comprehensively summarizes the practical experience and theoretical achievements from the current series of diplomatic work， and scientifically reveals the complex and profound major changes and core issues in the international society. It should be considered as important and basic guidelines to enhance international discourse power for scholars. In the face of domestic and international comprehensive situations， based on the global vision of security， stability and development， under a broad mind of “the world is equally shared by all”， deeply practicing the basic concepts of non-intervention， win-win， and public welfare， and striving to build an international pattern of multilateral co-governance that is full of equality， multi-polarization and rule of law， is the era mission and strategic issue for the theoretical innovation of international law under Xi Jinping Thought on Diplomacy.

“RighteousnessCanConducetoBenefit”:
StudyofWANGFuzhi’sInterpretationofCHENG-ZHU’sRighteousness-BenefitPhilosophy

LE Ai-Guo

Wang Fuzhi’s discussion on the relationship between righteousness and benefit roughly revolves around what Cheng-Zhu said “Benevolence and Righteousness are not without Benefit”. He regarded the benefit of the people all over the world as a matter of benevolence， including more affirmation of benefit. On this basis， he gave full play to Cheng-Zhu’s thought， put forward “Thinking about benefit without going against reason is also benevolence and righteousness”， and then believed that “righteousness can conduce to benefit”， emphasized the relationship between righteousness and benefit， and did not oppose taking the initiative to seek benefit. In his later years， Wang absorbed Zhu Xi’ thought of annotation of the Analects of Confucius. He talked about not only the unity of righteousness and benefit in a general sense， but also the opposition between righteousness and benefit in the special world of political and religious chaos. He believed that the people who sought profit at this time were the “Xiao Ren”， and the “Jun Zi” should be “conversant with righteousness rather than benefit”. Therefore， he demanded the removal of self-interest. Although Wang questioned Dong Zhongshu’s saying that “Seeking righteousness is not for benefit”， he more affirmed it and even called it the “starting basis of holy work”. He believed that Dong’s saying of righteousness without saying of benefit was not to reject benefit， but to oppose the reality that righteousness and benefit are opposed， which is more consistent with Zhu’s interpretation and praise of Dong’s words. Wang inherited and gave play to Cheng-Zhu’s thought， and formed the view of righteousness and benefit， which not only attaches importance to righteousness but also does not despise benefit， and does not oppose the active pursuit of benefit， which is a new development of the Confucian view of righteousness and benefit.

DivergenceandConvergenceofDutyandLife:Williams’CritiqueofKant’sEthicsandItsModernReview

XU Jin，LEI Lei

Kant’s ethics was sharply criticized by Williams， who believed that Kant’s priori principle of duty precedence and morality supremacy was a departure from human nature. In real life， there are no saints who fully obey moral laws. There are only real individuals who are experienced and full of passion. Therefore， the focus of ethics should be shifted from “what is my duty” to “how should I live”. Williams’ criticism of Kant’s ethics is not “scarecrow fallacy” and has a certain rationality， but Williams still lacks a deep understanding of the realistic direction and function of moral obligation. The relationship between “duty” and “life” is not necessarily antagonistic， and they can be reconciled by maintaining appropriate tension in a sensible middle way.

AestheticStudyofInclusivenessFeaturesofChineseLiteraryConceptsinaGlobalContext

LI Jian-zhong

In the study of Chinese literature， the first question is what is “Chinese Literature”? Or in another way: what are the fundamental characteristics of “Chinese Literature” and its “concept” in the context of “world literature”? The academic debate on the concept of Chinese literature has long been stuck in such old issues as pure literature or mixed literature， literary consciousness or literary independence in the history of literature. Up to now， the old problems have not been solved， but new problems have emerged: how to treat the burgeoning network literature and non fictional literature， how to deal with the “immersion” of literature by cultural studies， and how to identify a large number of “cultural and social words” in literary keywords. Liu Xie said that “if the key is to be blocked， the spirit will have the mind to escape”. Therefore， only by finding the key characteristics of Chinese literary concepts， can we truly and profoundly grasp the spirit and poetic mind of Chinese literature. The origin of things determines the nature of things. The book of songs and “poetry expressing ambition” in the early period of Chinese literature created the compatibility characteristics of Chinese literary ideas by the combination of poetics and Confucian classics. The “jian”(兼) is “tong”(通);the “compatibility” is also flexibility， integration， inclusion， consideration， integration and harmony. The compatibility features of Chinese literary ideas are embodied in the axiology of Confucius’ “my way is consistent”， in the methodology of Liuxie’s “only compromise”， and in the stylistics of Si ku Quan shu’s “all embracing， such as the Bohai Sea’s containing numerous rivers”.From the theory of value that “heaven always carries out Tao” to the theory of methodology that “both ends are in harmony” and from the theory of style that “four parts of style”， the concept of Chinese literature has completed its own compatibility construction， formed its own unique compatibility characteristics in the world literature， and melted into the “Chinese character” of Chinese literature.

RetrospectiveAnalysisofSocialClassCategorizationandDebatingaroundthe1911RevolutioninChina

LUO Fu-hui

In the early years of the 20th century， due to the introduction of Marxism， sociology and anarchism， the class concept in modern sense penetrated into the traditional class concept expressing hierarchical identity in China， resulting in the debate between the members of the alliance and Liang Qichao on how to treat the relationship between “landlord tenant farmer” and ’capitalist laborer‘， as well as the debate on class reproduction. The earliest discussion on the relationship was between occupation and class and the anarchic theory of class abolition. After the revolution of 1911， due to the dissatisfaction of the whole country with the rule of bureaucrats and warlords， the national crisis was caused by the 21st article and Paris peace， and the influence of the October Revolution and Leninism， the national revolution and the thought of class struggle having formed a common feeling， so as to defeat the great powers and eliminate warlord bureaucrats as the common goal of the revolution. The first two decades of the 20th century was the first stage of the history of Chinese class cognition.

PhilosophicalCritiqueofSourceandEssenceofthe“Post-truth”Phenomenon
fromthePostmodernismPerspective

CAO Ya-xiong，BAO Yu-xuan

As a social media communication phenomenon that takes emotion over truth， one-sided presentation of truth， and vacuum of truth definition as the path of generation， the “post-truth” phenomenon arises from the dilemma of truth restoration in the modern Western society where the demand for truth， truth reality and truth authority are dissolved. In the postmodernist perspective， the “post-truth” phenomenon refers to the dilemma of truth restoration rooted in the collapse of meta-narratives， partially real virtual landscapes and symbolic realities， whose essence is the hegemony of information through the commoditization of knowledge， the subtle influence of landscapes and the perfect crime of the “truth crisis” to conceal capitalism’s means of controlling the truth. But postmodernism’s denial also dissolves the audience’s resistance to the dilemma of truth restoration， failing to delve into the analysis of the contradiction between the socialized production of information commodities and the private appropriation of information capital.

StudyofStylisticFeaturesofAncientChineseBalladsandProverbs

GUO Kang-song，HUANG Ye

Early ballads and proverbs are two relatively independent styles. After the Han Dynasty， the two gradually merged without strict distinction， one of the oldest styles in literary history. The stylistic attribute of ballads and proverbs is a kind of literature with the folk， oral and collective characteristics. Furthermore， ballads and proverbs are terse and rhythmic. Being terse means a shorter style， mainly four or five words， and fewer sentence mainly one or two. Ballads and proverbs belong to verse literature， focus on rhymes and rhythm， sing to the music， and dance to the recital. Their functional characteristics is to prophesize and predict good and evil， record folk customs and reflect people’s feelings， summarize experience and impart knowledge， praise good administration and criticize political abuse， educate and criticize evil customs， etc. The attributes， artistic characteristics and functional characteristics of ballads and proverbs are important signs of ballads and proverbs different from other styles. These heritages have been passed down.