All behaviors of the educator in the educational scene are bound to have a stronger practical pursuit,even though they may have an intention to lead the educated to the ultimate good life.Its smoothness and completeness cannot be separated from the completion of teaching and discipline tasks as well as the reasonable feelings of the educated;otherwise it will be impossible for the thoughts of wisdom to function.Along with that,the paper starts from the field of educational creation,and find that teachers conduct the following work in the school education:first,dealing with and excavating the knowledge and experience as the educational content;second,allocating time and space as educational resources;third,constructing teaching process as the carrier of teaching activities;fourth,organizing the students’ will as educational objects.From the four categories,the behaviors of “processing”,“mining”,“configuration”,“construction” and “organization” can be extracted;thus,the educational behaviors will no longer be vague,nor the educational wisdom be ineffable.

Along with the researches in related disciplines such as artificial intelligence,ergonomics,cognitive psychology,the educational research circle have made great progress in the research on teaching expertise of teachers in recent years.However,there are some problems,such as narrowed concept of expertise,unscientific division of levels and the confusion between “teaching expertise” and “professional development” of teachers,which make predicament for the further researches.Harry Collins,a sociologist of scientific knowledge,and Hubert Dreyfus,a philosopher of science,both have conducted unique,thorough and systematic researches on the specialty and its related issues,including knowledge transfer,tacit knowledge and expertise stratification,though different in research samples,research methods and theoretical perspectives.The in-depth analysis and comparison of their researches have important referential significance for deepening the research on teaching expertise of teachers.

In order to overcome the shortcomings of peer review and bibliometrics,the author proposed open evaluation as an alternative method fifteen years ago.After continuous improvement,there has been new progress in the objectification of academic evaluation.With the purpose to break the golden rule of peer recognition,it is recommended that normative recommendations replace prevailing peer recognition,which will enable the disputable original works,breakthroughs and revolutionary innovations to surpass and the creative and revolutionary talents to give their full play.The implementation of the open evaluation based on procedures credibility and repeatable evaluation results will make valuation from nonprofessionals such as the users possible;thus,a genuine academic and ideological market will be formed.The economic market formed by the industrial revolution realized the first great liberation of human creativity,making those with business aptitudes give full scope to their talents.Likewise,the open scientific revolution will form an effective academic and ideological market and realize the second great liberation of human creativity.Those with academic talents may become more powerful and new types of scientific and educational institutions may rise rapidly and become global players,just like companies after the industrial revolution.The countries,regions and institutions that take the lead in launching and realizing the open scientific revolution and talent system revolution will win more opportunities and advantages in attracting and maintaining top talents.

Although the discipline of Chinese art history has been questioned since its establishment,it is not difficult to comply with a reasonable response:western art history is becoming more and more comprehensive and culturally diverse from a historical study of different art categories,and China's cultural,academic and artistic traditions have their own motives for writing art history.The disciplinary potentiality of Chinese art history lies in two aspects:firstly,the establishment of the discipline system itself;secondly,the Chinese-style integration of art categories and academic traditions.There are various paths of the art history discipline,such as history of art categories,history of art categories with a broader perspective,conceptual art history,comparative art history,as well as cross-category and comprehensive art history.The reflection on the disciplinary paths of art history may lead to the art historiography—a retrospection on the methods or paths of art history research.The discipline of Chinese art history is composed of three branches:general history of art,inter-media or inter-disciplinary art history,and art historiography.

As generally accepted in academia,SUZUKI Torao,the Japanese sinologist,proofread and edited The Literary Mind and the Carving of Dragons (Wen Xin Diao Long) manuscript copies of the Tang Dynasty prior to ZHAO Wanli.In fact,three years before Suzuki published his article,FU Zengxiang had done his proofreading in 1923 with the photos taken by DONG Kang at the British Museum.Around 1925,HUANG Jianzhong,HUANG Wenbi and RONG Geng proofread the fragment manuscripts consecutively.Based on RONG Geng's work and HUANG Jianzhong's photos,ZHAO Wanli did the proofreading and annotation,and finished his work at an earlier time than SUZUKI.Clarification of these historical facts and related issues would contribute to the academic research on The Literary Mind and the Carving of Dragons.

In the theoretical summary and critical interpretation of the literature development history of the Song Dynasty (960 A.D.—1297 A.D.) and previous dynasties,the Song scholars gradually created a conscious view of poetry history and formed a self-contained narrative discourse of literary history,which is mainly carried out in five categories:chronology theory,literary venation theory,literary genres theory,paradigm theory and faction theory.By combining the expression methods such as distinguishing time periods by years,establishing the atlas of classic characters,and naming literary models and poetic schools,they formed a cross connected literary history narrative chain and built the basic framework of the literary history of the Song Dynasty.Abundant topics for discussion embedded in a large number of intertextual documents on poetics provide future scholars with an immersive historical horizon and original theoretical resources.

From Hegel to Jacques Derrida,Western academic circles have formed a prejudice that Chinese have no reason and philosophy on the characteristics of the deep structure of Chinese cultures.Senior Chinese scholars have found some similarities and differences between Chinese and Western cultures on the level of substance,systems and thoughts,but neglected the function of reason.There are different contents and categories of reason,which form different structures.Although the explosion of reason was the common characteristic between Chinese and Western civilizations in the Axial Age,their structures of reason were different from each other.Logic reason,natural reason,practical reason/moral reason and aesthetic reason were included in the system of reason in ancient Western civilization,which is characterized by leading role of pure reason and logic reason,but lack of historical reason.Historical reason,natural reason and moral reason were included in the structure of Chinese civilization,which is characterized by the dominant role of historical reason,and lack of logic reason,although it had logic thought.Logic reason dominated the thinking of Western civilization,while historical reason led the thinking of Chinese civilization.The difference of the structure of reason between Chinese and Western civilizations were the fundamental cause to their different thinking,as well as the decisive factor that led to the difference between the two civilizations.The difference of dichotomy between Chinese and Western civilizations,which basically resulted in the different structures of reason mentioned above,was partly caused by the different characteristics of languages of the two civilizations,which were the source of the different features between Chinese and Western civilizations.

In this research,there are two major themes:one is ritual,and the other is comparison.It focuses on two main aspects of mourning of the dead before burial—lamentation and mourning apparel—to demonstrate the cultural function,purpose and social influence of mourning;thus,it can be seen that the ancient Chinese and the ancient Greeks followed different patterns of meaning when facing the same situation—death.This author uses the comparison between mourning rituals in Archaic & Classical Greece and Pre-Qin China as an example to illustrate some of the principles and methods used in comparative studies,and is trying to answer the question why the mourning and funerals of the two ancient societies had similarities in procedure and performance at the early stage,but showed significant differences thereafter? This author argues it is due to the different ideas behind mourning and funerals in two different societies:the Greeks strictly followed a ritual procedure with divine regulations,but they did not involve the actual social order and polity model,and did not raise them either as a theoretical demonstration.In this case,even the procedures and performances in the ancient Greek rituals can be maintained even in modern Greek society,it could only exist in folk as rituals.In China,on the other hand,since the Pre-Qin period,the Confucians merged their social ideals and political ideas into various rituals and deeply penetrated both social and personal life,thus created a unique culture of traditional Chinese society.

In Shiji (Historical Records),the narrations on the same incident vary in different articles,but they are all biased to the biographical objects of corresponding articles,which can be proved in many cases,such as the mystery on the biological father of Qinshihuang (First Emperor of Qin),and the calamity in Xiagong,etc.Historians have to make this kind of decision because they couldn’t find the truth when all the materials are controversial.The inclination demonstrates the skillful merging of good-seeking in the spirit of truth-seeking in Shiji,and reveals the fundamental features of the Chinese historiography in seeking good and truth in the wholeness.

The thought of “Nature is the spiritual nourishment for human” was put forward by Karl Marx in view of the existence of “the ego-alienation of human being” in his era,which reflects his concern and consideration for the development of human beings.Therefore,we should focus on the development of the people's spiritual dimension on the basis of nature's germination and perfection for human beings to become themselves for a better understanding of the thought.Meanwhile,we should grasp it from three aspects:liberating nature to restore its character as the spiritual nourishment for human,liberating humans to restore the intrinsic spiritual relationship between human and nature,and constructing the beauty of nature “according to the aesthetic law”.By activating these thoughts,it will be helpful to solve the ecological and spiritual crisis at present intelligently,and highlight the value of time.

The key to grasp Hegel's state theory lies in the two closely related concepts of freedom and universal interest,which has been frequently misunderstood.Although we can define Hegel's concept of freedom as autonomy,self-determination and self-realization with the premise of being guided by reason,we must also clearly realize that autonomy,self-determination and self-realization in this context are always closely linked with self-negation.Freedom is the synthesis of self-determination and self-negation.Hegel's concept of universal interests is not identical with the common good or the interests of the whole,which is widely held,but clearly points to the state sovereignty with negativity as its fundamental characteristics.Based on the demonstrations above,we can fully understand that,in Hegel's view,the state is not only the antithesis of civil society,but also the mediator between man and freedom.

The current studies on the relationship between WANG Yangming's and ZHAN Ganquan's thoughts are mostly at the cultural and historical level,but lack of a comparative study of their theoretical essence,which led to no “explicable” answer to the question:what is the essential difference between the two thinkers’ understanding on “xin”,“liangzhi”,and “tianli”? In order to answer it,this paper investigates the construction mode of their philosophical thinking from their understanding on the “xin”,and following this method to present a theoretical explanation of the different thoughts of the two thinkers.In short,WANG and ZHAN responded to the theoretical defects of ZHU Xi's philosophy in various aspects.WANG considered the “xin” as a philosophical stand and focused on what its reality in existence is,in order to answer the question where the “li” is in the mode of observing the supreme “li” in mind,whereas,ZHAN defined the “xin” as an ontological concept and combined “xin” and “li” in his knowledge to answer the question what the “li” is.A clear distinction between them may provide a valuable reference for the studies on many academic topics in Neo-Confucianism.

The people's livelihood security can be divided into bottom,basic,improving,and affluent types,according to the three dimensions of the liability,the level of protection and the difference in people's needs.The bottom type (type to meet the basic needs) is the most underpinning among the four types,and has an important index significance in the fight against poverty.It focuses on solving the most basic survival problems,becomes the foundation and prerequisites for the people's survival right,and reflects the state's responsibility for the most basic livelihoods.It is the bottom line to guarantee the most basic life,and the livelihood project and standard to ensure the basic needs of people.The livelihood items and standards are usually measured by indicators such as the average wage of employees and the minimum living security.However,the average wage index cannot reflect people's consumption expenditure,and the minimum living security line cannot be used as a suitable standard to demonstrate the basic living needs.In fact,the bottom type is related to the sum of the prices of the eight categories of consumer goods and services of urban and rural residents.By analyzing the data published around the country in recent years under the extended linear expenditure model,the researchers find that bottom type of livelihood expenses takes about 60% of the total basic demand of the eight categories of consumer goods and service prices for the urban residents.Therefore,the bottom type of people's livelihood construction should be reinforced in the national governance system and the modernization frame of governance capabilities,by continuously optimizing its expenditure structure,expanding the underpinning livelihood project types and incorporating sudden unknown diseases into the project.It will effectively enhance the openness and inclusiveness of bottom type of livelihood projects,and ensure that the “bottom” of the people's survival is effectively guaranteed.

In the context of comprehensively deepening reform and high-quality economic development,state-owned enterprises (SOEs) and state capital have been endowed with new tasks and missions.In particular,the mixed ownership reform of SOEs is gradually heating up.One of the main objectives is to form a government mechanism featured with regulated shareholders’ behaviors,efficient and agile investment decisions and strong internal control by introducing a rich equity structure with non-public capital,reducing the proportion of state-owned equity and optimizing the corporate governance structure.Theoretically,the mixed ownership reform will inevitably affect the investment efficiency of SOEs.On the one hand,the dynamic change caused by its shareholding structure will exert a direct impact on its governance system and resource endowment,and it will harden the soft budget constraint on the SOEs,thus affect the investment efficiency of enterprises.On the other hand,the introduction of non-public capital through management shareholding and other ways can improve management incentives,improve equity diversity and balance degree,thus also affect the investment efficiency of SOEs.Then,there arises a question whether the mixed ownership reform of SOEs has practically improved the efficiency of enterprise investment.Empirical research on the listed SOEs from 2003 to 2017 shows that the mixed ownership reform has significantly improved the investment efficiency of SOEs,significant in restraining the excessive investment,while insignificant in the alleviation of the insufficient investment of SOEs.These findings may indicate that the mixed ownership reform improves the investment efficiency of SOEs mainly by reducing the excessive investment behavior and a more precise impact mechanism can be seen.SOEs bear more policy tasks,so they are more likely to engage in excessive investment behavior.However,other non-state shareholders introduced by the mixed ownership reform can change this situation.SOEs will fully adapt to the market competition mechanism,thereby optimize the investment behavior and improve its investment efficiency.Further research also finds that the mixed ownership reform of SOEs has a more significant effect on investment efficiency in industries of low competition level and regions of low marketization level.The research conclusions above mean that China needs to further expand and deepen the reform in the mixed ownership of SOEs,attach more importance to the reform in monopolistic industries and promote the reform according to the regional and industrial differences of marketization.