AnalysisontheLatestDevelopmentoftheCPCNewDevelopmentParadigmPhilosophy

LIU Xin-gang， LIN Yi-shuang

The theory of the new development paradigm is an important theoretical insight formed by the Party Central Committee with Comrade Xi Jinping at its core in the context of the greatest changes in a century， and the consideration of both domestic and external situations. As we move towards the Second Centenary Goal， the situation at home and abroad is constantly changing and developing. Xi Jinping expanded the theory of the new development paradigm and formed a series of new assertions and new achievements. This is mainly reflected in： first， the CPC promotes the smooth flow and development of domestic circulation from the perspective of more consciously thinking about Chinese-style modernization； second， the CPC promotes the smooth flow and development of international circulation from the perspective of more consciously thinking about new global governance； third， the CPC promotes the organic linkage of domestic and international circulation from the perspective of more consciously and systematically thinking about the relationship between domestic and international circulation. Theoretical research on the new development state of the new development paradigm theory is of great referential value for promoting the practical work of coordinating domestic and international development in the new era.

StudyofHistoricalMechanismandContemporaryConstructionandProfoundSignificanceofGreatRejuvenationofChineseEthicalCivilization

WANG Ze-ying， WANG Meng-ran

The great rejuvenation of the Chinese nation must also inherently require the great revival of the national ethical spirit and ethical civilization. The great revival of the Chinese ethical civilization is the condensed value， spiritual concentration and wisdom of the great rejuvenation of the Chinese nation. The great renaissance of Chinese ethical civilization not only has profound connotations such as the historicist spirit of “continuing the teachings for past sages” and the ethical quality of being true to the original aspiration to carry forward the tradition， but also has rich connotations such as the realistic construction and idealistic pursuit of “establishing peace for future generations”. It highlights the charm and atmosphere of “greatness” and “l(fā)ongevity” of “Sage predicts the future， and wisdom forgives the past”， “the ambition to reach the world”， “the task of accomplishing the world”， the great cause of “richness”， and the prosperity of “newness”. The great renaissance of the Chinese ethical civilization has a tremendous impact on the great rejuvenation of the Chinese nation.

CompatibilityStudyoftheMoralConstitutionofGodandtheFreeWillofHumaninKant’sMoralPhilosophy

SHU Yuan-zhao

In Kant’s moral philosophy， God is said to be a divine lawgiver， a benevolent ruler， and a just judge with the triple moral constitutions of holiness， benevolence， and justice. On the surface， this doctrine would seem to conflict with Kant’s doctrine of human free will by assigning to God the legislative authority， executive authority， and judicial authority of the moral law. However， there is actually no conflict between these two doctrines， for by distinguishing between God， the lawgiver， and the author of the law(lawgiving reason of human beings)， Kant ensures the legislative freedom of the human will； by pointing out that man’s “self-renewal” is a prerequisite for the enjoyment of God’s “grace” ，Kant ensures the executive freedom of the human will， i.e.， the freedom of virtue； and by reducing God as the just judge to the conscience that judges， Kant ensures the judicial freedom of the human will， i.e.， the independent judgment of the conscience. In the final analysis， the triple moral constitutions of God are motivated by the three natures of human： reason， inclination， and conscience， respectively.

StudyofEtymologicalImplicationandAestheticHistorySignificanceofFeather-cappedImageConfigurationofChineseCharacterMeionOracleInscriptionTablets

ZHANG Kai-yan

The head-configuration of “beauty”(美)， a type of oracle bone inscription， whatever multi-， double or single layer of the ornaments， all are feathers， and have nothing to do with sheep horn. Both in configuration and connotation， the “beauty”(美) of oracle-bone inscriptions in Shang Dynasty has an intrinsic relevance to “Huang”(皇)，“Qun”(夋)， “Hai”(亥) of oracle-bone inscriptions and bronze inscriptions. The words mentioned above， all with a bird-like head， are figures of divine kings， wizards and king’s descendants， which imitate the appearance of dance with bird feathers in King-dance sacrifice rites. The configuration of feather-headwear “beauty”(美)is aesthetically significance in that it accumulates ancient people’s strong consciousness to worship divine birds， ancestor and Sun. It also accumulates the euphoria and sympathy to the vigorous figures， fervent scenes and divine hallucinations of the participants with feather headwear in the King-dance sacrifice rites.

HistoricalCritiqueofConfucianismDisseminationinRuralShanxiProvincefromSongDynastytoQingDynasty——BasedontheRuralConfucianTemples

HAO Ping， WEI Chun-yang

As a symbol of Confucianism， Confucian temples above the county level have always been the focus of scholars， while rural Confucian temples have rarely received attention. From the Song Dynasty to the Qing Dynasty， a large number of Confucian temples were created in the rural society of Shanxi Province， which is difficult to be separated from the educational tradition of “There must be temples when there are schools”， the active advocacy of the government， the prohibition of the destruction of Sanjiaotang Temple， the promotion of “Chengzi rural school” and other factors. The rural Confucian temple was initially established in the big village and huge town. During the Ming and Qing Dynasties， the site selection became more and more diverse， and even showed the phenomenon of living together with the rural ancestral temple. Local officials played the role of advocacy and encouragement in the establishment process， while the rich family was the actual leader. Ordinary villagers often had difficulty in building Confucian temples if they invested alone. In the historical changes， rural Confucian temples inevitably declined. The case study of Shanxi shows that although the rural infiltration of the external form of Confucianism is selective and constantly localized and simplified， it is doomed to decline.

AnalysisonInternalHardware-softwareFrameworkandExternalizedCompetenceEvaluationSchemeofEducationalRobotsfromthePerspectiveofMan-RobotSynergyEducation

YU Xin-guo， XIA Jing

Man-Robot synergy education， a new form of education characterized by educational robots， is conducive to optimizing and improving teaching quality， which results in the development and application of educational robots. The research on the internal and external knowledge system of educational robots can improve the cognition， evaluation and research of educational robots， and ultimately promote the development of a new model of man-robot synergy education. By means of BERT technology， it can be seen that through the analysis of the research literature on educational robots in recent 20 years， the internal hardware and software framework of educational robots consists of three aspects： body foundation， data resources and intelligent computing. The explicit ability system of educational robots consists of five kinds of teaching ability， five kinds of educational roles and ten evaluation dimensions. The integration of internal hardware and software framework and external capability system constitutes a complete educational robots knowledge system. Their overall functions provide support for the realization of man-robot synergy education mode.

AnalysisonAnotherTentativeSolutiontoHeidegger’sOntologyfromtheAIPerspective

SHU Hong-yue， CHEN Xiang

In his early years， Heidegger studied the concept “being(Sein)” through “beings(Seiende)”. However， in his later years， he focused on enquiring being directly from being itself. The relation between being and beings cannot be completely severed， and it is possible to differ from Heidegger by not pursuing being from a particular beings that has absolute priority in the aspects of both beings and ontology， but by studying being from the co-presence sequence of different beings(pre-human， human and post-human). We can also pursuit the question of being in terms of the chain of beings composed of human and non-human beings. From the perspective of the philosophy of life， all beings are subordinate to a continuous life community. With the help of the cognitive science research， we discovered that the generation of higher-level intelligence is accompanied by the operation of brain neurons at lower levels. After the evolution of lower-level matter crosses a certain critical point， higher-level intelligence will come forth， and the emergence of intelligence is independent of specific biological structure. Therefore， it is possible for artificial intelligence to appear as a kind of post-human beings， which makes it possible to explore the problem of being from the perspective of the continuation and co-existence of different beings. Studying being within the context of an integrated life community， and exploring the symbiotic relationship between human beings and the other beings， especially post-human beings， may appear to be a possible path to advance Heidegger’s research on ontology. Whether it is possible to find， especially how to find methods and strategies for the symbiotic coexistence rather than a life-or-death struggle between humans and AI， will be the most important and arduous task that human beings will face in the future.