The Report on the Work of China Government 2019 pointed out that we should “accelerate the development of infant and child care services in various forms”.Infant and child education and protection services have an important strategic significance for children's physical and mental health, national quality, family happiness, social harmony, and healthy and sustainable development of economy and society. The constructing of an efficient education and care service system for 0-to-3-year-old children is fundamental for realizing the two-child policy and other national strategies, and is necessary for the people's yearning for children education and care, which is embodied in the people's pursuit of happy life in the new era. In recent years, the research group explores the present status and main problems in this regard, and considers seriously the top design and key policy issues on how to construct the system effectively. It suggests that the nature of the system should be for public interest and education, and the focus should be laid on the key issues such as management system, financial input system, organizer, staff and supervision, etc.

Well-conducted education relies on the joint efforts of family, school, government and society. Family education is an organic part of comprehensive education reform, and its legislation provides the basic system guarantee for its implementation. Based on the retrospective research on related policies, the process of family education legislation in China can be divided into three stages according to the typical policy documents: from the establishment of basic norms to the formation of basic systems, and then to the family education legislation. The characteristics of its implementation can be summarized as system reform, mechanism innovation and rule establishment, which are respectively manifested in the gradual transition from mass organization work to government work, from the parent education to school cooperation, and from rules and regulations to legislative promotion. The legislative content and implementation path are concentrated in the form of “four combinations”, that is, the combination of family education and social development by precise implementation; the combination of family education and school education by home-school cooperation; the combination of family education and family construction by focusing on family style; and the combination of family education and teaching by words and deeds to realize scientific teaching.

Social comparison is a widespread psychological phenomenon,in contrast with the traditional means, social networking sites provide more diversified information and more convenient approach, characterized with spontaneity, polarization of comparative information, diversity of comparative objects, and cultural differences. Current research reveals that social comparison in these sites have both negative and positive effects on users, and explores the gender difference or other individual factors. In the future studies on social networking sites, more attention should be attached to the influence of the negative information (“culture of depression” for instance) on individuals, as well as to the users' subjectivity, the individual differences, and cultural differences for further investigation.

Inter-parental conflict has a severe negative effect on children's mental and behavioral adaption. Recently, more and more intervention programs in this regard have been developed to improve children's mental health, and the existent ones can be divided into two categories: programs for divorced families and for intact families. Some programs are didactic and focus on information sharing, while others stress skill training; some pay more attention to communicating and conflict solving, while others care more about co-parenting. Overall, positive effects have been proved in those programs, although some of which are not designed rigorously enough nor studied well on their results . This paper proposes that future researchers in China can design intervention programs more suitable for Chinese families; explore and implement some preventive interventions for divorced families; use multiple research methods to explore the effects, active ingredients and mechanism of interventions.

The May 4th New Culture Movement, an ideological enlightenment campaign aimed at criticizing the old culture and advocating the new one, went through three stages: commencement, climax and declining. The commencement stage was from the 1st issue of New Youth Magazine in September 1915 to the 4th issue of Volume 2 in December 1916, characterized by criticizing autocracy and superstition, propagating democracy and science. Its climax was from the 5th issue of volume 2 in January 1917 to the 6th issue of volume 7 in September 1920, in which a new culture group was formed, leading to the literary revolution and the breakout of May 4th movement in political perspective. Its declining one was from September 1920 to the end of 1926, characterized by the inner division of the new culture group. Partisan disputes replaced the enlightenment, and most intellectuals of this group went to the south to escape from the government persecution. With the disintegration of the new culture group in the trend of intellectuals' moving south, the New Culture Movement also came to an end.

MAO Dun's classical realism is among the precious spiritual wealth he left, yet its importance and far-reaching significance hasn't been fully appreciated. It is high time to rediscover its value and reinterpret his classical realism in the context of the contemporary creations, because the literary tradition we inherited from MAO Dun, especially his focuses on the reality and the present and his involvement in and reflection of the contemporary world, have rendered a great reference and enlightenment in our efforts to reconstruct the current value and describe the contemporary life. In his literature creation, MAO Dun displayed four qualities of his realist classic ideas of modernity, sociality, politics and epic. In theory, he advocated realism, but were not confined to it. Instead, he encouraged diversified writing methods and techniques, which still finds its resonance today. Realism is in great need in today's China to reflect life in literature truly and actively. In this regard, MAO Dun's keen insight has a distinct and prominent significance to the contemporary literature.

Although the anti-tradition trend is the mainstream of the May 4th New Literature Movement, the influence of tradition never disappeared. The anxiety from the contra-directional influences forced writers to adjust the relationship between tradition and anti-tradition by using various rhetorical strategies. From this perspective, YU Dafu's collection of fiction Depression (chen lun) reveals that the author also made a meticulous “aesthetic defense”, though the bold exposure and pathological description in his works could be considred as shocking. The purpose of the hero's Christian confession is to guide readers into his understandable and sympathetic inner world and to make logical attribution for his external behaviors. Based on this narrative orientation, the aesthetic defense in each chapter in Depression constitutes an organically advanced “trilogy”. YU Dafu realized his defense by finding excuses for the protagonist's behavior against the traditional family ethics in “Death of Silver Gray” (yin hui se de si), by attributing the protagonist's personal degeneration to the weakness of the country in “Depression”, and by merging the the cracks of aesthetic defense after the first two novels in “Migration to the South” (nan qian). In addition, the noval writer introduced poems into his novels to make a strong constract between the metaphysical speculation and repetitive rhythm of poems, by which the lust and decadence reflected in the latter are purified and sublimated by the former. “Aesthetic Defense” reveals the basic principle of literary creation, which has methodological implications for us to review the narrative rhetoric of Chinese literature over the past century, and also provides a more effective cognitive way for correcting literary criticism standards, opening up the spiritual world of writers and rebuilding the current literary life.

After the coup d'état in the year of Wuxu (1898), the KANG Youwei's Party used their advantage in propaganda and carried out statements conducive to their own stance on the issue of coup to declare the rebellious nature of the coup and the rationality of his flee abroad. The condemnation for the launcher of the coup d'état changed from the “rebellious empress dowager” in the year of Wuxu (1898) to the “treacherous minister” in the year of Jihai (1899), which is the strategic adjustment made by the Party based on the changes in the situation of 1888-1889 period. At the beginning of the coup, the party predicted that the Emperor Guangxu would soon be dethroned and even killed, and accordingly formed his own propaganda strategy of shaping the “rebellious empress dowager” image, the main content of KANG's propaganda; but in the year of Jihai (1899), Emperor Guangxu was not dethroned or killed as the Kang's Party predicted. Meanwhile, the KANG's Party failed to gain support from the foreign powers. Under this circumstance, the KANG's Party was forced to adjust their propaganda strategy: blaming the “treacherous minister” instead of the “rebellious empress dowager”, reconciling the power of two empress dowagers and leading the public opinion for supporting empress dowager to regain power. Thus, the “treacherous minister” Ronglu became the chief culprit to blame for launching the coup. The adjustment of the KANG's Party's propaganda strategy has been echoed by the party of innovation, who then became an important force to prevent the political degradation of the Qing court at that period.

The old political structure and operating mechanism of Guangdong Province was destroyed by the revolution of 1911 in China, but it was difficult to establish the new government authority and power system even after a long period of time. In the 1920s, the “anarchic” power vacuum district gradually expanded from the provincial capital to the vast countryside, and the control was gradually weakened. Facing the shrinking financial capacity, Guangzhou government had no choice but to lift the ban on smoking opium and gambling, and as a result, had no power to control the gambling, theft, robbery and prostitution, which gradually corrupted the social decency. The old armies from the various provinces (including the “Allied Troops”) was so despotic that they set checkpoints to charging the passengers without authority, and numerous marginal groups of soldiers and bandits, or civilians and bandits gather all over the province. Confronting social anomie and the collapsing business ecology, Guangdong businessmen were awakened, and then managed to conduct self-relief, and gathered into the leading force of non-government society.

Scholars' understanding of Karl Marx's “the first premise of the whole human history” in previous studies mostly focused on the logic of starting material production it revealed. And in fact, in Marx's view, the first premise is the existence of the living human individuals, which directly highlights coexistence of all individuals in a certain mode of cooperation. As a model of social relations among individuals, this primitive mode of cooperation precedes the production relations, whereas it cannot be simply attributed to the relations. Human history is not only the history of human activities, but also that of the cooperation mode of individuals. Understanding the theory of “the cooperation mode of individuals” is prominent in clarifying or constructing a series of important theoretical issues. Firstly, it contributes to the clarification of the misunderstanding of “economic determinism” in historical materialism, highlighting the connotation, status and function of non-economic social life. Secondly, it leads to further understanding of the answer to “riddle of history”, and reveals the truth that human society or social humanity exists in the mode of cooperation among individuals. Thirdly, it provides a theoretical “interface” to the Marx's political philosophy, which can be understood as the philosophy of the cooperation mode of individuals in the light of wellbeing of human. Fourthly, it offers a theoretical support for building a community of a shared future for mankind, which lies in the formation of a reasonable and effective cooperation mode of human including the cooperation for individuals within or beyond the same nations and states, and the latter is more of forward-looking significance.

“How should one live”, or “what is a good life”, is the core question in the Socratic Ethics and is the fundamental horizon in Socrates' philosophical concern. Through a series of asking and answering, elenchus and reprimand, the general picture of the “good life” was gradually clarified. Firstly, “good life” starts from pursuing the virtues, which can be called “the turn of virtue”, for instance, the turn from the care of the external natural things to the care of internal virtues of the soul. Secondly, “good life” starts with knowing the true self, which is the rationality, and it doesn't exist in the sensitive world of becoming, but in the world of being or true substances based on the rationality. Thirdly, Socrates doesn't consider the “good life” and the virtues as technical knowledge, because all techniques or arts are neutral in values and ambivalent, which can be used both for good or bad purposes, but the knowledge of “good life” and virtues can only be applied to good purposes and absolutely lead to the good. Fourthly, “good life” necessitates the practical wisdom, because the wisdom is a kind of comprehensive understanding or general grasp of all kinds of human values and goods in all circumstances. However, the human wisdom is so limited that they cannot obtain complete knowledge on the inner relations of all things; therefore, Socrates persists in the doctrine of “knowing the fact of ignorance”.

The design anthropology is a crossing research field derived from the development of design industry and the self-reflectivity of anthropology, which emerged in the 1990s and became established in the 2010s as an academic paradigm. It has two major research approaches: applicative and critical. Greatly influenced by the thoughts of anthropology of arts and sociology of science and technology, design anthropology views design as an active process rather than a material outcome. Therefore, design is not only the structural projection of cultural meaning and social order, but rather the exact process of social and cultural generation. This paradigm shift from outcome to process leads to the establishment of design anthropology. Semiotic approaches and Actor-network-theory are the two main approaches to exploring the process of design. As the contemporary societies are ever-changing, the structuralized methodologies taking “culture and society” as their core conceptualizations have been confronting constant challenges. The exploration into the design of/for “process” has an indubitable significance for the future development of anthropology.

Over the 40 years of reform and opening-up, the floating population policy in China has been developed in three stages, from gradually loosening restrictions for farmers to enter a city, to requesting treating the floating population equally, and then to comprehensively promoting the urbanization. Because of the two-fold organization of household registration for agriculture and non-agriculture citizens, “the township-city floating population” and “the city-city floating population” always face hindrance when integrating with communities of the floating-in city. The decision of the transient population to stay, relocation or wait and see depends on the characteristics of floating population itself, also on the inclusiveness of government, the market as well as the local society in floating-in city. Specifically, some key factors affect the decision of floating population, including the household registration system, income level, marital status, residence period in the city, living habits and behavior patterns. The process of urbanization governance of the floating population must go through the urbanization of household registration, identity and cultural concepts. To this end, in the process of promoting new mode of urbanization, the multi-governance bodies such as the government, the market, the society, and the public should work together to further promote the reform of the household registration system; improve the vocational skills and income levels of the floating population; stress on the linking function of non-government organizations; enhance public participation and social interaction to promote the urban integration for the floating population.

In the trend of village recession in China since entering the 21st Century, some villages losing or gaining large population face atomization and deintimation of acquaintance society, while some semi-industrialization villages remain vitalized and balanced. These semi-industrialization villages absorb a settled population based on labor-intensive industries, which offer jobs with minimal requirements as well as maximal flexibility. Rural traits and industrial features mutually embedded in semi-industrialization villages lead to the “defragmentation” mechanism in the allocation of labor force resources. On the one hand, compared with the depopulated villages, semi-industrial villages maintain a close community of social network, which provides the possibility of efficient dissemination of information in the labor market. On the other hand, compared with fully industrialized villages, semi-industrial villages reduces the risks of temporary employment for both parties because of the agreement on credit and rules. On the contrary, employment contracts in modern large-scale production can only be based on legal-rational authority and recognized by specific signees, contrary to the highly flexible “defragmentation” mechanism. Finally, the idle fragmented semi-labor force in these villages in the low stage of industrial development was integrated into the labor market, which changed the family income structure, intergenerational relationship and the expectation of buying houses in cities. Thus, semi-industrialization villages progress towards “folk-urban continuum”, rather than completely urbanization in well-industrialization villages or split urbanization in none-industrialization villages.

As a new form of public decision, network accountability puts forward new requirements for the local governments in the traditional mode of public decision. The improper response to network accountability may lead to public crises and security problems. Some typical cases illustrate that citizen's participation via network in the public decision-making can be realized in rules listed as below: citizen's participation via network is an important source of legitimacy for public decision-making; incontrollable network public opinions may cause public decision-making crisis; citizen's rational participation is helpful for getting rid of public decision-making predicament. In the age of network and information, local governments determining to get out of the public decision-making predicament should take the following countermeasures: more pluralistic democratic participation, more effective citizenship participation, stronger dominance on discourse power and higher network governance capabilities of local governments.