Academia has been paying attention to the issue of the leading core of the Communist Party of China for a long time.They have reached a consensus on what is the core of the party's leadership and how to play a central role.But the historic origin of this issue,substantial issues,such as the position and formation mechanism of the leading core in the organization system of proletarian party are rarely addressed.In the history of international communist movement,whether a strong leadership core can be formed or not is a sign of the maturity of a proletarian party.It not only needs some subjective and objective conditions,but also should be based on a stable leadership group.In addition,important time nodes and crucial historical juncture are also important conditions for the formation of the leadership core.In the history of the Chinese Communist Party,there are three main modes of generating a leadership core.One of these is through the test of long-term revolutionary struggle,naturally forming the pattern of the central collective leadership core.Secondly,it is proposed by the previous generation of the central leadership core,and later recognized by the party's central plenary as the core model of leadership.Thirdly,elected the National Party Congress,and then confirmed by the Central Plenary Session of the Party as the core model of leadership.This system design was initiated by Mao Ze-dong and gradually established by Deng Xiaoping's concentrated discussion.This is a great pioneering work in the history of the development of Marxist political parties.It has perfected the top-level design of the party's democratic centralism and strengthened the last link of the smooth operation of this system.

The reform of China's social governance since the reform and opening up 40 years ago is not only a history of social growth, but also a civilized process of social progress. Over the past 40 years, profound changes have taken place in the form of social governance in China, gradually realizing the historical evolution from “social control” to “social management” and finally to “social governance”. The historical achievements of China's social governance reform have been all-round, multi-level and multi-field, which are embodied in five aspects: on the basis of maintaining social stability for a long time, social vitality has been released and enhanced unprecedentedly; on the basis of expanding the size of society, social quality has been improved and improved significantly; on the basis of vigorous efforts, social stability has been greatly enhanced; on the basis of the development of social undertakings, social equity is actively maintained and promoted; on the basis of expanding social participation, social autonomy is orderly promoted and developed; and on the basis of constantly optimizing social structure, social system is effectively rebuilt and improved. China has accumulated valuable experience in the reform of social governance. Standing at the new historical starting point, the task of social governance reform in the new era is still arduous and arduous. We should not only deal with the old problems left over by history, but also face the new problems emerging from the development of modernization. Strengthening the construction of social governance system, perfecting social governance system, improving the level of social governance, and creating a new pattern of social governance have become the urgent requirements of social governance reform in the new era.

The Job Demands-Resources Model is a theoretical model to explore the effect of job characteristics on burnout and work engagement. With the accumulation of empirical research, this model is being constantly refined and developed. First, subdivide the job characteristics variables, differentiate the job demands into the challenge demands and the hindrance demands, and discuss their effects on outcome variables, while future research may try to subdivide job resources. Second, introduce individual characteristics such as personal resources (including optimistic, self-efficacy and organization-based self-esteem), resilience, psychological capital and professional competency, and we can try to supplement other types of personal resources, and also increase personal demands, motivation, values and other individual factors to enrich the existing variables in the future. Third, we can expand the internal and external variables of the organization, such as job crafting, organizational factors and family factors to expand the model structure. Fourth, we can improve the research methods, from cross-sectional research to two-point longitudinal study, and then to multi-point long-range longitudinal study to explore the evolution of the internal mechanism of the model over time.

The relationship between motivation and creativity has always been at the center of researchers’ attention. However, previous research mainly focused on how intrinsic and extrinsic motivation influence creativity. Recently, the impact of approach-avoidance motivation on creativity has become a new research topic, which led to fruitful findings. On one hand, affects and cues associated with approach motivation, as well as individuals’ chronic approach motivation, are all found to have a positive impact on creativity. On the other hand, the latest research showed that avoidance motivation could also facilitate creativity when individuals have sufficient cognitive resources and believe that is necessary to put efforts into creative tasks. Exploring the relationship between avoidance motivation and creativity, examining the cultural differences of the relationship between approach-avoidance motivation and creativity, investigating the co-influence of chronic and situational approach-avoidance motivation on creativity, and integrating other motivation frameworks are some possible directions in the future.

In the Qianlong(乾隆)year 57,Cheng Weiyuan(程伟元)and Kao O(高鹗)reversed,organized and republished 《The Dream of Red Mansions》ChengⅡ(程乙本).in compare with the copy editions,from the characteristic of the title label on cover,first and last pages,preface,picture,catalogue,to the text,it shows that these two ChengⅡ(程乙本)editions,collected by BNU Library and Cultural Relics Bureau of Shaoxing,are well preserved and earlier published editions as far as we know.Currently visible ChengⅡ(程乙本),which is first published in the Qianlong year 57,lacks page 12 in chapter 47,and the edition in BNU Library is supplemented with two pages of Pavilion Dongguan Version of the Jiaqing(嘉庆)year 16 with comments.However,the edition of Tianjin Library didn't lack of the same page,we found that,the page is same with ChengⅠ's .In addition,ChengⅡ(程乙本)editions of BNU Library and Tianjin Library were the first editions,published in 1792 by Cuiwen Bookstore(萃文书屋),according to lack of page,typeface,ink leakage.To some extent,editions of Tianjin library and Cultural Relics Bureau of Shaoxing have the trace of adjusting wood movable type,showing the feature of revising ChengⅡ(程乙本).As a result,in compare with ChengⅠ(程甲本),and three kinds of A,B,and C with ChengⅡ(程乙本),both of contents of ChengⅠ(程甲本)and ChengⅡ(程乙本)lie in the edition of Shanghai Library,and it showed independent characteristic to some extent,This edition could belong to Cheng Ⅲ(程丙本)properly.

In Qing Dynasty,in Chen Shanggu's catalog of ancient works Mao,Kun's third son Mao Biao's creation Qi Yu Zhuan has been considered as a novel lost,through research we can know that in fact this book is not lost,it was compiled in Ming Dynasty popular books of classical Chinese novel titled Tianyuan Qiyu.The key to explore this koan is crack which is established by the author use their name riddle:Mao Biao is a pseudonym of MaoGong(later renamed GuoShou)who is MaoKun's third son.Because his own surname “Mao”(茅)sounds the same as “Mao”(毛),“Gong” from “Yu Gong”(禹贡),and BaiJiaXin have a idiom “Qi Mao Yu Di”,as the protagonist named “Qi Yu”,and on the two homonym “adventure”;and according to the “Deyourumao” of ShiJing,named “ZiYou” intends to Qi Yu,according to “You Che Luan Biao” of ShiJing,named himself “Biao”and “YouLuan”.The archetype for the author when the eldest brother Mao Wengji,the creation time should be in Wanli ten years(1582)soon after Mao Wengji die in prison.The significance of the creation of works should be derived from the author's elder brother was framed by sex and caused the tragedy,in the work surface of the erotic description,showing an attitude at trying to get rid of the dilemma of Mao Wengji event;and the erotic description also have great influence in late Ming Dynasty novels,at the same time reflects the conflict between desire and ethics in late Ming dynasty.

The social aid ethics in ancient Rome had developed from the traditional civic philia to the Christian agape or charity. In the traditional philosophy, the aim of life is to pursue happiness which is inseparable from virtue and goodness. As a philia exclusively among citizens rather than poor relief,benevolenceor évergétisme is in itself and for civic virtue based on principles of equality, reciprocity and righteousness.Depending on the city-state and especially its land tenureship, it fails to survive with the collapse and disappearance of the foundation.For Christians, the aim of life is the eternity or salvation based on the faith in God and evinced by agape or brotherly love.As the agape encompassing all human beings and the poor relief in itself,benevolence or almsgiving is the token of faith and the love toward God in terms of need rather than citizenship. The Christian social aid ethics which coincides with and voluntarily adapts itself to the emerging Roman Empire had inherited and updated the traditional one by adding faith andenhancing love to the existing virtues before its institution became the new establishment.

In contemporary Japan,the meaning of Chinese word “Zhonghua”(中華)is very different from the one in China.This difference occurred in the early modern Japan.Before,the Japanese intellectuals prided Japan on “Zhonghua” and had deep admiration and recognition for Chinese culture.However,during the early modern period,the Japanese intellectuals enthusiastically elevated the subjectivity of Japanese culture,and continuously reversed the recognition and praise of “Zhonghua” towards alienation and derogation.But achieving this required a process.Yamaga Soko(山鹿素行),the Sorai School(徂徕学派)and the holders of “sages’own ideas”theory(“私意论”者)couldn't deconstruct the Chinese cultural centralism.Meanwhile,the scholars of Kokugaku(国学者)and the scholars of Western(Dutch)learning(兰学者)built the opposition system to Chinese culture by utilizing the Japanese Shinto and Western knowledge,and reinterpreted the meaning of the word “Zhonghua” as Chinese arrogance.With the prevailing of the Shinkoku thought(神国思想)and the Western learning,this definition has become a common concept in Japanese context.So far,the intellectuals finally disassociated themselves from “Zhonghua” and eventually alienated it into a special reference to China as the others.Through the alienation of “Zhonghua”,we can not only see how the consciousness of the subjectivity of Japanese culture rose in the early modern era,but also how the modern Japanese national spirit expanded and eventually led to the historical changes in international relations in East Asia.

Since the mid-80s in the 20^th century,economic philosophy study in China has been a history of over 30 years,and Marxist economic philosophy of 20 years.It is a great progress that economic philosophy has developed into Marxist economic philosophy at the turn of the century.However,the bottleneck problem arises:what are the existing forms of Marxist economic philosophy?Until now,due attention has not been given to the problem for full study.Marxist economic philosophic study cannot be deepened unless it has been studied and answered.The systematic framework of Marxist economic philosophic study will be present:critique on the foundation of bourgeoisie economic philosophy,philosophy in the domain of political economy,and philosophy in the proposition of political economy and in the theory of political economy.The content of the existing forms of Marxist economic philosophy is the endogenous variable of Marxist political economy.Without correct understanding of the former,understanding and interpretation of Marxist political economy cannot be gained.

As an important political thinker in the 20^th century,Eric Voegelin has made unique contribution in the field of political philosophy and historical philosophy,whereas the study of him by the Chinese-speaking scholars is still in the initial stages.It is quite common for a reader of Voegelin's writings to find himself encountered by difficulty,which is caused,to a great extent,by Voegelin's unusual usage of some key concepts.According to Voegelin,“to search order”is the purpose of his theoretical work,and order means both the structure of the reality experienced by people and the state of existence when people keep in attunement with the structure.It is through analysis of experiences and symbols that the search of order is carried out.In Voegelin's writings,the word “experience”indicates human experience of the Being and its order,comprising both the experience usually understood by people,namely that of external things and acquired by sense organs,as well as the transcendent experience which is acquired only through meditation.Correspondingly,as the expressions of experience in language,the word “symbol”covers the various contents of myth,philosophy,revelation and mysticism.Therefore,Voegelin's “new science of politics”rejects explicitly the customary distinction between political science and political philosophy,a distinction made by the modern mainstream scholarship which is deeply influenced by positivism.In contrast,Voegelin's new science of politics is devoted to empirical studies in philosophical perspective,and its objects are the symbolisms of order presented by peoples of various ages and societies.

Mencius's theory of goodness of human nature is not only a theoretical possibility and logical necessity,but also containing innate content of the existence.The chapters six,seven,eight of Gaozi Upper Chapters in Book of Mencius are called “three chapters about capability”in this paper.All that he says about “capability” are to present the “Conscience”or “benevolence and righteousness”based on the emotions of likes and dislikes which are similar for people.“Conscience”accepts or rejects things according to emotions of likes and dislikes,which must appear to different kinds of beginnings in different situations.Mencius raises “four primaries”to illustrates the logical connotation of the “primaries”,but the so-called “primaries”are not limited to the “four primaries”.All the “primaries”of the heart is neither a preset moral emotion which is ready-made innately,nor a composed empirical emotion.The “primaries”are the modal performance of the original form of the mind in the concrete circumstances,which unite intuitive knowledge with intuitive capacity.It shows that the mind not only agrees with the moral rules of benevolence and righteousness on the rational,but truly own the benevolence and righteousness in the inner world of emotional experience.It possesses the innate talent of goodness.Therefore,Mencius's theory of goodness of human nature is a kind of apodictic “goodness”,rather than just a possibility “goodness tendency”.

Improving the living space for the rural residents should be the goal of rural revitalization.The less-modernization in macro-level and over-modernization on micro-level co-exists in rural China.This paper criticizes the traditional rural modernization strategy under the macro less-modernization,which focus on the contribution of countryside to the urban economy and take the rural revitalization as a periodical strategy in the urbanization.The environmental problems in the countryside came from the over-modernization on micro-level,so the traditional development model,promoting the large-size and specialized farming,increasing the rural consumption,would make the rural environment worsen,and reduce the living space of small farmers.In the rural revitalization,the policy-makers ought to promote the employment-oriented industry development,encourage the diversified agriculture and reduce the pollution by the chemical products.

According to the theory of state-society relationship, state and social organizations are in the zero-sum game as a whole. However, empirical evidence of interdependence alliances between the hub-type social organizations and the state in China show that the state and the social organizations may also be a win-win relationship. The dynamic of the alliance is that both can get the resources they need for survive from the alliance. In terms of the state, the alliance will help to strengthen the CPC's legitimacy, maintain social stability and improve social governance. As to the hub-type social organizations, the alliance may help them to obtain the monopoly status of “government agents” and multiple resources. The interdependence alliance is the embodiment of state corporatism in China, and which may enhance the cooperation of the state and the society, promote the systematization and public service capabilities of social organizations. The alliance also brings some drawbacks such as bureaucratic tendency, suppressing the space of other social organizations and uncertain development direction. Therefore we have to take three corresponding measures to reform them: de-administration, socialization and transformation from state corporatism to social corporatism.

The citation of academic works reflect the learning and thinking of scholars Whether or not to participate the reproduction of knowledge. Zhang Shunhui quote Liu Xianxin's Tai Shi Gong Shu Zhi Yi and Refutation of Shi Tong, which reflects the influence of tui shi xue. Ye ying quoted liu xianxin's discussion more than 50 times, which showed the charm of tui shi xue. Liu Yizheng also cited liu xianxin's Zhi Shi Xu Lun to create the corresponding academic atmosphere. There exists an academic identity between Liu Yizheng, Zhang Shunhui, Ye Ying and Liu Xianxin. The link of this identity is the warmth, respect and inheritance of traditional historiography.