After reviewing education reforms in China,the USA and Russia from a “parallel-time” perspective,this paper reveals that context,agent,intention,action,consequence,evaluation and resources are critical elements in educational reform,and the main focal points include value and belief,governance and institutions,access and resources,pedagogy and curriculum,assessment and supervision.The complexity of the educational reform is correlated to the agents and agencies,as the reform is regarded as the collective action to change the habitus and field,and escalates from individual habitus to collective field cultures.Besides epistemological argument and communication,political and social interactions also play critical roles.Given the dynamic nature of educational reform,management and evaluation should be taken seriously for a better effect of implementing the reform.Therefore,based on the theories of action science,the concept of learning should be changed and learning-oriented organizations and societies be built,which is the logic of educational reform.

As a basic national education system, education supervision in China has experienced stages of recovery and development since the reform and opening-up. The paths of changes in the education supervision may diverse in the analysis from different dimensions. Based on the agenda-setting dimension, there are top-down and bottom-up paths. Based on value-orientation dimension, there are radical and progressive paths. Based on the causal dimension, there are mandatory and induced paths. During over forty years of reform and opening-up, education supervision has experienced changes from all the three dimensions, and each dimension indicates dual but complimentary characteristics. Additionally, there are kinds of causes for education supervision change and they interact with each other. For the purpose of eliminating the resistance of educational supervision change, administrative status of education supervision should be enhanced further. On the other hand, the continuing learning ability of education supervision organizations should be improved. In the future, education supervision change will keep moving forward on the three dimensions and meet the unique needs from each dimension.

From the late 19th century to the early 20th century,some European explorers and orientalists began their expenditures in Central Asia,discovering the Silk Roads as an ancient East-West trade route,and that commenced the historical narration and research mode from the perspective of the “Roads”,which means the Oriental Studies in Europe entered the stage of field investigation from the translation and interpretation of historical documents,and thus brought about changes in the research methods.In the subsequent studies,the nature of the Silk Roads as the Roads of China and Roads of the East was objectively revealed,showing their characteristics in cultural communication.In recent years,some scholars have used and generalized the concept of Silk Roads in the descriptions and studies on the contemporary world economy,which puts forward the idea of New Silk Roads or composes a new history of it.To a large extent,it echoes China's Belt and Road Initiative,showing that the researchers have moved from historical studies to practical concerns.Therefore,an analysis of the model and characteristics of Silk Roads studies in Western academic circles will help us understand the broad international background and profound historical origins of the Belt and Road Initiative.

From ancient times of the Emperor Shun(ruled from about 2256 B.C.to 2205 B.C.)to the Western Zhou Dynasty(1046 B.C.-771 B.C.),Chinese classic poems had been used to express irony for over a thousand years.At the end of the Spring and Autumn period(approximately 771 B.C.-476 B.C.),the ritual decline and royal power collapse prompted Confucius to compose The Spring and Autumn Annals noted for its sublime words with profound meanings.It not only inherited the educational function of irony from poetry,but also created a rhetoric form characterized by “recording history through related events in indirect and condensed composition”.This style emphasized the choice of perspective,plot and details in narrating,and focused on the similarity and contrast of two or more events.After the poetry and ritual between countries had declined,the composition style of The Spring and Autumn Annals became a new embodiment of irony and marked the founding of rhetorics in ancient China.

The ascending motion of Zhongyong(The Doctrine of Mean)essentially relies on the remodeling of concepts.From the Tang Dynasty(618 A.D.-907 A.D.)through the Song Dynasty(960 A.D.-1297 A.D.),the stylistic forms of explaining Zhongyong shifted in three types:annotation,argumentation and note.The annotations before the mid-Tang period mainly explained Zhongyong from the perspective of rites and attached importance to the interpretation of words and sentences.The argumentations during the Tang and Song Dynasties laid emphasis on analysis of concepts,in which some practical and political propositions were discussed,but some key concepts could not be fully explored.The notes written by scholars in the Northern Song Dynasty(960 A.D.-1127 A.D.)provided the best stylistic form to discuss about those key concepts freely and richly,among which some outstanding works helped discover the unique ideological value of Zhongyong.After that,scholars in the Song Dynasty might choose any of the three stylistic forms to express their own opinions about this text.These forms themselves also influence each other and develop together in the process.Exploring texts,propositions and concepts from the stylistic perspectives may provide a new way in the research of the ideological history in the Tang and Song Dynasties.

From the ancient city ruins of the Shang Dynasty (1600 B.C.-1046 B.C.) including Yanshi, Huanbei and Yinxu in Huannan, the layout principle of the palace city and ancestral temple of the royal family in the Shang Dynasty is in highly consistence with obvious inherited features. The ancestral temple district of Yanshi city ruin is in the structure of the southern part (the enshrined place for the past kings), the middle part (for the past feudal dukes), and the northern part (for the six natural gods). That of Huanbei is in the structure of the southern part (the enshrined place for the past kings) and the northern part (for the past feudal dukes) and that of Huannan is in the structure of the southern part (the enshrined place for the earlier past kings), the middle part (for the later past kings) and the northern part (for the past feudal dukes). The grouping principle in the construction of ancestral temple district was followed by the kings during the Shang Dynasty. According to the ancient texts preserved in present days, the Emperor Guangwu LIU Xiu (5 B.C.-57 A.D.) in the Eastern Han Dynasty, Emperor Gaozu LI Yuan (556 A.D.-635 A.D.) in the Tang Dynasty, Emperor Taizu ZHAO Kuangyin (927 A.D.-976 A.D.) in the Song Dynasty, Emperor Taizu ZHU Yuanzhang (1328 A.D.-1398 A.D.) in the Ming Dynasty and other emperors all established temples for four successive generation ancesters, and their descendants followed the system. The archaeological discovery reveals that the system had exsited when the King Shangtang Dayi established his kingdom and was long adhered by the royal family of Shang Dynasty. And each of the kings of the Shang Dynasty set up an independent ancestral temple for his own father. After the accumulation by the fourth or fifth generation, the royal family built the architectural complex of the ancestral temple, enshrining the ancesters from the grandfather and great grandfathers in previous four or five generations. That architectural complex may be set in a straight line from the west to the east, and the main temple rooms arranged from earlier ancesters to the later. In the period of the Yinxu ruin of the late Shang Dynasty, the structure of the five successive ancestor temples situated in a front and back order is more prevalent. This system of five successive ancestor temple group directly affects the rules of the ancestral temple setting of the royal family in the Zhou Dynasty (1045 B.C.-256 B.C.). For example, in the Jing Palace and the Kang Palace in the Zhou Dynasty both have the temples for the past kings in five successive generations.

The beginning chapters of the Twelve Records on Almanacs in Lü Shi Chun Qiu (The Annals of LÜ Buwei) is identical to the Yue Ling (Proceedings of Government in the Different Months) in the Book of Rites, except that the latter combined these articles together into a long one, which was copied in the Shi Ze Xun (Teachings on the Proceedings in Seasons) in Huai Nan Zi in the full text with tiny revisions in words, and the records of astronomical phenomena and phenology are mostly taken from Xia Xiao Zheng (Calendar in the Xia Dynasty). According to their interpretations on Yue Ling, scholars had expressed tremendous disagreement on the calendar system used in the Twelve Records on Almanacs since the Han Dynasty (1050 B.C.-256 B.C.). Scholars including GAO You and ZHENG Xuan considered that the first month of a year was settled at October, the first month of winter in the Twelve Records on Almanacs (same as the Yue Ling), identical with the Zhuanxu Calendar used in the Qin Dynasty (221 B.C. to 206 B.C.). While more scholars in the Han Dynasty influenced by the Confucianism deemed that Yue Ling was the ritual of the Zhou Dynasty (1045 B.C.-256 B.C.), and they asserted that the calendar in the Twelve Records on Almanacs should be of that dynasty. In his annotations on Yue Ling, KONG Yingda (574 A.D.-648 A.D.) , a scholar in the Tang Dynasty (618 A.D.-907 A.D.), managed to make ZHENG Xuan's interpretation reasonable with the aim to maintain the orthodoxy of “All of three rites originated from the Zhou Dynasty”, and admitted the government posts and proceedings mentioned in Yue Ling were not concordant with the ritual of the Zhou Dynasty, because he held that the system originated from old decrees held by the writers sponsored by LÜ Buwei rather than from the calendar of the Qin Dynasty, which brought great impact on the later generations. In addition, many researchers at present times asserted that the calendar system in the Twelve Records on Almanacs could not be the authorized calendar of the Qin Dynasty, on the basis that Lü Shi Chun Qiu was compiled before the establishment of a united country by Qin State, and some of them even further advocated the contradictories between Lü Shi Chun Qiu and ruling policy in the Qin State. This thesis focuses on the debates mentioned above, and analyzes their ideological backgrounds and material supports. Exploring the clues from the handed-down documents and unearthed text materials as well as the previous scholars' conclusion, the paper discovered that the first month of a year in the Twelve Records on Almanacs in Lü Shi Chun Qiu is October, the first month of Winter, which was clearly recorded in the chapters of Ji Qiu (Records of Autumn) and Meng Dong (Records of Winter), and that the Qin State had adopted the Zhuanxu calendar at the time the Lü Shi Chun Qiu was compiled, which could be proved by the Qin Ben Ji (The Qin Dynasty) in The Records of the Great Historian and Bian Nian Ji (The Annales) unearthed in an ancient tomb of the Qin Dynasty. At the times over the Warring States Period, the Qin Dynasty and the Han Dynasty, it was common to see the same text recompiled or copied in different books, so people may easily be misled by the book including the text and its compiling ways, and the disagreement on the calendar system in the beginning chapters of the Twelve Almanacs is exactly such a case.

After China's fiasco in the First Sino-Japan War(1894 A.D.-1895 A.D.),there arose a trend in Chinese scholars of harshly criticizing the Chinese traditional academic culture.By approving western knowledge and criticizing Chinese learning,they intended to find an urgent cure to save the nation from fragile condition.Unexpectedly,the new understanding of traditional Chinese learning caused the devaluation of Chinese humanities.The six Confucian classics were used as the material to prove historical truth and falsehood,rather than the basis of distinguishing between right and wrong as they used to be.HU Shi and GU Jiegang inherited and developed this kind of thoughts by emphasizing the role of “distinguishing between truth and falsehood” and leading the mainstream of the humanistic research in the Republic of China.At the same time,the crisis in ethical and moral value system caused by social transformation became more and more influential to social life.Some scholars expected to draw the essence from Chinese and Western learnings to create a “national morality” suitable for modern China.The conflict between the academic research orientation of “seeking truth” and the social expectation of rebuilding morality and ethics constitutes a great theoretical dilemma for the development of Chinese literature and history studies in the late Qing Dynasty and early Republic of China.Which could be considered as the top significance of Chinese literature and history studies,“distinguishing between truth and falsehood” or “distinguishing between right and wrong”?This question has never been very well answered and is left for the Chinese scholars of modern humanities to keep exploring.

In his works On Capital,Karl Marx put forward the proposition of political economy,“what the more developed countries show to the less developed ones is only the future of the latter.” This proposition contains economic philosophy content,and the generalized expression can been seen as the linear evolutionary logic of social history.In Marx's text,this logic exists in four contexts:the original context,the general theoretical context,the context of the specific social historical situation in the East,and the context of the specific social historical situation in Russia.The logical patterns vary in different contexts,which is interpreted by the later scholars as the trend of diversification,but all contexts are not attached equal importance to,for instance,the external force theory in the context of the specific social historical situation in the East is ignored,and some contents like the exceptionalism of agricultural communes in the context of specific social and historical situations in Russia are interpreted subjectively.This theoretical situation raises questions for Marxist researchers:Is the linear evolution logic of social history universally applicable in the context of general theory?What is the relationship between the theory of external forces in the context of specific social and historical situations in the East and the linear evolution logic of social history in the general theoretical context?Is the exceptionalism in the context of a particular social and historical situation in Russia the basic position of Marx?If so,how does this position conflict with the linear evolutionary logic of social history in the context of general theory?In order to maintain the purity of the linear evolution logic of social history in the general theoretical context,the context problem has become the objective that deserves attention and studying at the ideological level,so it is of great value to study the linear evolution of Marx's original social history in different contexts.

After entering the digital age,digital labor has become a typical form in the modern era.On the basis of criticism on the “alienated labor”,Karl Marx expounded the antagonistic relationship between capital and labor,and made a foresight on the development of the machine system,which laid the foundation for examining the human labor in the digital age in the critical perspective of political economics.The study on the history of concepts of “audience labor” and “immaterial labor” has led to the debate on whether there is “materiality” in digital labor and whether there is alienation and exploitation in it.Marxist theory clarifies the leading position of the material labor from the stance of historical materialism,and digital workers are still subject to alienation and exploitation in the critical context of Marxist political economics.In confronting the unfair situation,it requires application of the capital logic in reality,the regulation on the ownership in data sharing and the people-centered institution,so as to reconstruct the principle of labor justice in the digital age.

When the aim of eliminating absolute poverty and building a moderately prosperous society is achieved in 2020,China will enter the post-targeted-poverty-alleviation era characterized by reducing relative poverty and spiritual poverty.The resilience and mobility of poverty will lead to the transformation of poverty with six characteristics:from being absolute to relative,from one-dimensional to multidimensional,from surviving to developmental,from income-based to expenditure-based,from primary to secondary,and from rural to urban.The new characteristics,dynamic nature and the multi-source causes of poverty will determine its complexity on a long-term basis,which increases the difficulty and generates new demands in the poverty governance.Therefore,poverty governance should focus on the “relative poverty” and “spiritual poverty”,and take the conceptual changing of people in poverty as priority.It is preliminary to overcome governance in fragmentation,reshape by holistic governance,break down the dual structure of urban and rural areas and implement urban-rural integration governance.It is urgent to abandon campaign-style formalism and establish an institutional governance system.Driven by the two wheels of formal and informal system,multidimensional dynamic identification criteria should be established to fit with international standards,by enacting a law on “poor governance”,establishing the value of reducing poverty.Experience from “social enterprise” model will be helpful in releasing the potential of the social enterprise in poor governance and exploring the positive energy of the poor,by removing the thought of “being accustomed to poverty”,expanding the supporting coverage of the relatively poor,making up for individual failure,eliminating intergenerational poverty in order to realize the optimal governance of relative poverty and spiritual poverty.

The integrated development of urban and rural areas is the latest strategy to promote China's high-quality development and to implement it,effective carriers are needed to solve the mechanism obstacles hindering the rational allocation of development factors between urban and rural areas.The program of characteristic towns originated in Zhejiang Province of China can help overcome the shortcomings of single function of development carriers such as “industrial parks” and integrate the functions of industry,life and ecology by giving attention to industrial agglomeration,population agglomeration and their matching.Characteristic towns are essentially “spatial carriers of industrial agglomeration and population agglomeration” with distinct characteristics,excellent environment,complete urban functions,and in line with the direction of industrial transformation and upgrading as well as new urbanization,which are considered as important platforms for “innovation,entrepreneurship and creation”.In theory,characteristic towns can be defined as “the most basic spatial unit with clear and unique industrial and cultural orientation,good living and ecological environment,and complete urban functions”.Therefore,characteristic towns serve as an effective carrier of high-end development factors such as talents and capital,and as an important “node” innovation in the spatial distribution of urban and rural areas in China.Besides functioning in the cities and suburbs,they can also be laid out in the rural areas flexibly to work as the radiation driving role in rural areas as well.Thus,they can be used as spatially supporting nodes connecting the two major strategies of new urbanization and rural revitalization,and important carriers and policy tools for the integrated development of urban and rural areas.

In the pervasive call for women's rights in China after the May Fourth Movement, The Ladies' Journal, once advocated the aim to cultivate “new mode of good wife and mother”, incurred poignant criticism from the public. As a response, the Commercial Press had to renominate the editor of the magazine. In October 1921, ZHOU Jianren took the position of assisting editor, working together with chief-editor ZHANG Xichen redesigned the publishing aims, reformed the forms of written Chinese, and readjusted the columns, expended the sources of articles, and published a series of special issues. Hence, The Ladies' Journal became one of the main fields for new femininity discourse after the May Fourth Movement. With the pen names Keshi, Gaoshan, Qiaofeng etc., ZHOU Jianren published more than one hundred of articles and focused his discussions on independent personhood of women, marital freedom, job seeking, and new sexual ethics. He was one of the leading experts on femininity research and led the trends of femininity discussion. Because of his vernacular Chinese expression, sensitive perspective tracing the social ethos, and discussion on social hotspots, ZHOU Jianren contributed to the expending of target audiences and increased the social impact of the magazine.