Evolution Logic,Core Values and Comparative Advantages of the Chinese Path to Modernization: Multi-Dimensional Analysis of the Path to the National Rejuvenation

The Chinese path to modernization features socialist modernization with Chinese characteristics. It not only adheres to scientific socialism with Chinese characteristics but is also the Chinese road of development during global modernization, the path to realizing the great rejuvenation of the Chinese nation, and the creation of a new model for human advancement. Through the Chinese path to modernization, Chinese civilization with a long history now displays a brand-new form and its unique values and significance on the global stage. This paper probes into the vicissitudes of the Chinese nation in modern times, and reveals the leapfrog development of the great national rejuvenation to highlight the significance of the Chinese modernization by solving the “mystery of figures” ; explores the Chinese nation’s ideological progress during modernization since modern times to show the thought development that Chinese modernization achieved by analyzing the “mystery of thought” ; elaborates on the value orientation of the great national rejuvenation to demonstrate the guidance on values provided by Chinese modernization by explaining the “mystery of values” ; and studies the great rejuvenation of the Chinese nation from a strategic perspective to tap into the rich significance and institutional underpinnings of Chinese modernization by unraveling the “mystery of characteristics.” The Chinese Communists have conducted comprehensive theoretical explorations and pioneered practical innovations in the above aspects, which formed its powerful guidance in ideas and values, the underpinnings of the systematic structures and institutions, and created the Chinese path to modernization. The Chinese path to modernization pushes forward the leapfrog development of the Chinese nation towards modernization, advances the national rejuvenation along the right track, builds a new form of Chinese civilization, and shape the development course of contemporary human culture.     

On Chinese Modernization from a Macro-Historical Perspective

From a macro-historical perspective, the distinctive characteristics, substantive content, and world significance of Chinese modernization lie in that it is not a replica of foreign models of modernization, but rather a uniquely Chinese path to modernization that takes Marxism as its guide and adheres to the principle of socialism with Chinese characteristics, creating a new model for human civilization. The premise of Chinese modernization is that the Chinese nation achieved independence and stood up in the world landscape of “the East being subordinate to the West.” It is a modernization based on the reality that the Chinese nation has grown prosperous and become strong in the innovative practice of reform and opening up. It is a modernization with the historical mission of creating a new model for human civilization in upholding and developing socialism with Chinese characteristics. Chinese modernization is a new path to build a modernized society that promotes allround social progress and well-rounded human development.     

Centennial Exploration of the Chinese Road and Adapting Marxism to the Chinese Context

The centennial exploration of the Chinese road started with the founding of the Communist Party of China (CPC). This road is essentially characterized by modernization and adapting Marxism to the Chinese context. The fundamental correlation between China’s modernization and Marxism lies in the fact that China must go through a thorough social revolution to lay the foundation for its modernization cause, which charted a historical course from new democracy to socialism. However, only adapting Marxism to the Chinese context can help China’s modernization, because it is this philosophy that is intrinsically related to China’s practice in revolution, construction and reform. The contemporary form of adapting Marxism to the Chinese context is socialism with Chinese characteristics, which holds great significance for both the Chinese nation and international socialism and the overall development of human society in the new historical phase. This is a kind of “significance for world history” because the great rejuvenation of the Chinese nation lies not only in its own development into a modern power, but also in the fact that it is actively opening up the possibility of a new type of civilization besides completing the modernization mission and obtaining achievements from modern civilization.     

《管子》生态伦理思想及其当代启示

《管子》生态伦理思想具有丰富而深刻的内涵,“天人相分”与“天人合一”的天人观,“道为物要”与“德润万物”的伦理观,“人君天地”与“人与天调”的实践观。其深刻的精神理念对我们今天的生态文明建设具有重要的借鉴意义。这些启示我们应从强化生态意识、加强生态制度建设、实施行为生态化建设、坚持生态化修养建设等方面加强生态文明建设。     

中国人心理账户的内隐结构

“心理账户”是个人、家庭或企业集团在心理上对结果（尤其是经济结果）的记录、编码、分类和估价的心理过程,它揭示了人们进行资金（财富）决策时的内在认知编码。研究对全国9个省市1268名有效被试进行问卷调查,经过探索性因子分析、验证性因子分析以及二阶因子验证发现：中国人的心理账户系统有一个相对稳定的“3－4－2”分类结构。即收入账户有“工作相关的常规收入”、“非常规的额外收入”和“经营收入”三个账户;开支账户有“生活必需开支”、“家庭建设与个人发展开支”、“情感维系开支”和“享乐休闲开支”四个账户;存储账户有“安全型保障账户”和“风险型存储账户”两个账户。心理账户的分类研究对探究人们的经济决策行为有重要意义     

The Thought of Building a Human Community with a Shared Future: Inheritance and Innovation to Marx’ s Thought of Community

Marx’s thought of community has experienced three stages in logic and is rooted in the social fundamental contradictions between productive forces and universal communication in content. It reflects the evolution of history into world history and human’s free and all-round development tending towards the unity of individuals and communities. Faced with the profound changes never seen in a century, the thought of building a human community with a shared future inherits and carries forward Marx’s idea of community in three aspects, i.e., the practice of building a social community, the ultimate focus on human destiny, and the grand vision of promoting historical development in human society. In addition, under the historical context of socialism and capitalism coexisting, the thought of building a human community with a shared future creates and shows a new state of Marx’s idea of community in three aspects, namely, dimension remodeling, path reshaping, and value reinterpretation. It presents a new model for historical significance and human civilization of a world of openness, probability and promise to promote the transformation from the modern society to a human society.     

生态伦理视野中的儒道思想

儒道二家提出的生态伦理思想构成了传统伦理生态文明观的核心,他们在生态环境问题上表现出的智慧和远见卓识,直至今日令我们赞叹不已。这些深邃的思考既展现了圣人先哲独特的生存智慧,又为我们提供了应对现代生态挑战可资借鉴的思想资源。只要我们充分利用儒道传统生态伦理观的优势和长处,并及时赋予新的时代内容,对实现人类与自然的和谐相处、建立现代生态文明是大有裨益的。     

Three Futures: Nightmare,Diversion, Vision

Possible futures can, for simplicity, be reduced to three broad options: “Business-as-usual economic growth” (“Nightmare”), “Green economic growth” (“Diversion”), and “Ecological sustainability” (“Vision”). We critically discuss the feasibility and sustainability of each. We find that the Nightmare option will eventually be undermined by ecological deterioration and rising resource scarcity, while the Diversion option, we argue, is doomed to failure. The Vision option is for us the only viable future, but requires unprecedented socioeconomic changes. Regardless of path, either Earth biophysical changes, or socioeconomic changes—or possibly both—will be unprecedented. Hence, predicting the future, never easy, will become much harder.     

人类文明新形态与生态文明——世界著名后现代思想家小约翰·柯布访谈录

旅美学者王治河、樊美筠博士2021年9月9日对世界著名后现代思想家小约翰·柯布进行访谈。在访谈中,柯布博士强调,虽然西方现代性有许多值得赞扬的成就,但它正在削弱维持人类文明的可能性,正成为"世界的毁灭者"。如果中国能够充分利用自己深刻的有机过程思维和悠久的天人合一传统这些思想上的优势,在深层次上自觉与西方占统治地位的现代性意识形态决裂,坚定不移地走人与自然和谐共生的中国式现代化道路,创造人类文明新形态,这将给全球生态文明建设带来希望之光。在柯布看来,如果中国的学校能够培养出成千上万高素质的后现代农人,那就是对生态文明的巨大贡献,也是中国对人类的巨大贡献。     

Authoritarian Resilience Versus Everyday Resistance: The Unexpected Strength of Religious Advocacy in Promoting Transnational Activism in China

This article examines one of the most sensitive forms of transnational activism—the money and services foreign advocacy groups provide to empower locals—and explores the reasons why some aid groups have been allowed to work in certain locations when conventional wisdom and experience would indicate otherwise. In a careful comparison of four Chinese cities with similar geographic, political, and economic conditions, we find that only one particular form of religious activist network has been tolerated and its rule‐breaking nature has created a persistent activism of “everyday resistance.” Thus, decoding the mechanisms of its success, named “backdoor listing” and “minority‐majority alliance,” can help to expand our knowledge about not only the possibility of religious freedom in China, but also our theoretical understanding of the transnational activism strategies that are being widely debated and employed to improve human rights worldwide.     

Toward an Ecological Theory of Rationality: Debunking the Hot Hand “Illusion”

This article explores the “hot hand illusion” from the perspective of ecological rationality. Monte Carlo simulations were used to test the sensitivity of typical tests for randomness to plausible constraints (e.g., Wald-Wolfowitz) on sequences of binary events (e.g., basketball shots). Most of the constraints were detected when sample sizes were large. However, when the range of improvement was limited to reflect natural performance bounds, these tests did not detect a success-dependent learning process. In addition, a series of experiments assessed people's ability to discriminate between random and constrained sequences of binary events. The result showed that in all cases human performance was better than chance, even for the constraints that were missed by the standard tests. The case is made that, as with perception, it is important to ground research on human cognition in the demands of adaptively responding to ecological constraints. In this context, it is suggested that a “bias” or “default” that assumes that nature is “structured” or “constrained” is a very rational approach for an adaptive system whose survival depends on assembling smart mechanisms to solve complex problems.     

高质量中国特色社会心理服务体系建设要贯彻好“六个必须坚持”

建设高质量中国特色社会心理服务体系,既是助力实现“健康中国”的重要路径,也是推进新时代创新社会治理与治理能力现代化的重要举措与手段。党的二十大报告提出的“六个必须坚持”既为建设高质量中国特色社会心理服务体系工作指明了方向,又从方法论的高度深刻阐述了推进理论创新的科学方法和正确路径。本文论述了如何通过贯彻落实“六个必须坚持”开展高质量中国特色社会心理服务体系建设。     

《管子》的生态思想探析

《管子》蕴含有丰富的生态思想,它叙述了植物与海拔、水等生态因子的关系,叙述了各种不同土壤与动植物以及人们健康的关系等;在对待自然资源方面,它要求辩证地遵循自然规律,要求人与自然和谐发展;通过适度索取和"以时禁发"的方式来实现对自然资源的保护,达到永续利用的目的。这些对当今生态文明的建设是不无裨益的。     

Human Chances for Happiness: A Review of Freud’s Civilization and Its Discontents

Sigmund Freud referred to his Civilization and Its Discontents (Freud 1930/1961) as an “inquiry concerning happiness.” In this article we discuss what he has to say about happiness. We focus on the reasons he gives for why lasting happiness is impossible to realize; his view that human beings tend to give precedence to the reduction of suffering over the desire for happiness; his suggestion that the best path to follow for what degrees of happiness are realizable depends on the individual; his view that pleasurable experiences are the basis for happiness and that no pleasures are comparable to that which occurs when one’s love is reciprocated by the other; the importance he places on the conflict between genital love and aim-inhibited forms of libidinal connection; his view that civilization plays a doubtful role as far as the realization of personal happiness is concerned; and his view of the role that human aggression and the sense of guilt play in promoting the unhappiness of civilized people. We conclude by offering seven comments on Freud’s views on the chance for human happiness.     

The Land Ethic,Moral Development,and Ecological Rationality

There has been significant debate over both the imiplications and the merit of Leopold's land ethic. I consider the two most prominent objections and a resolution to them. One of these objections is that, far from being an alternative to an “economic” or cost‐benefit perspective on environmental issues, Leopold's land ethic merely broadens the range of economic considerations to be used in addressing such issues. The other objection is that the land ethic is a form of “environmental fascism” because it subordinates the welfare of humans to the good of the ecological whole. I argue that these objections are based on a fundamental misunderstanding of his theory by advocates and detractors alike. The land ethic is centrally a psychological theory of moral development and ecological rationality that advocates a shift in the way that environmental problems are conceptualized and approached.     

Rationality,perception, and the all-seeing eye

Seeing—perception and vision—is implicitly the fundamental building block of the literature on rationality and cognition. Herbert Simon and Daniel Kahneman’s arguments against the omniscience of economic agents—and the concept of bounded rationality—depend critically on a particular view of the nature of perception and vision. We propose that this framework of rationality merely replaces economic omniscience with perceptual omniscience. We show how the cognitive and social sciences feature a pervasive but problematic meta-assumption that is characterized by an “all-seeing eye.” We raise concerns about this assumption and discuss different ways in which the all-seeing eye manifests itself in existing research on (bounded) rationality. We first consider the centrality of vision and perception in Simon’s pioneering work. We then point to Kahneman’s work—particularly his article “Maps of Bounded Rationality”—to illustrate the pervasiveness of an all-seeing view of perception, as manifested in the extensive use of visual examples and illusions. Similar assumptions about perception can be found across a large literature in the cognitive sciences. The central problem is the present emphasis on inverse optics—the objective nature of objects and environments, e.g., size, contrast, and color. This framework ignores the nature of the organism and perceiver. We argue instead that reality is constructed and expressed, and we discuss the species-specificity of perception, as well as perception as a user interface. We draw on vision science as well as the arts to develop an alternative understanding of rationality in the cognitive and social sciences. We conclude with a discussion of the implications of our arguments for the rationality and decision-making literature in cognitive psychology and behavioral economics, along with suggesting some ways forward.     

Jungian Analysis of the Chinese Mythological Image of Sun Wukong

This paper examines the symbolism of the cultural image Sun Wukong (the Monkey King), a Chinese legendary hero, and how it influenced an eight-year-old boy’s psychic development. Through an analysis of Sun Wukong’s life from his birth to attaining Buddhahood, a three-phase healing process is identified in Sun Wukong’s tale and the psychotherapeutic process: “naming and initiating,” “nurturing and taming,” and “transforming and transcending,” proposed by Dr. Heyong Shen. Sandplay visually highlighted these key clinical changes in conscious awareness and developmental behaviour influencing the boy’s individuation process. Images found either in cultural traditions or spontaneously emerging from the unconscious in individuals are of significance in human life, offering pathways to psychic healing and development. Further, myths and cultural resources used in clinical work demonstrate that having cultural competency is invaluable in Jungian analysis. Pathogenic and health-maintenance factors of culture can be explored in future clinical practice and research.     

How “rational” is “rationality”?

Abstract

By taking serious a remark once made by Paul Bernays, namely that an account of the nature of rationality should begin with concept-formation, this article sets out to uncover both the restrictive and the expansive boundaries of rationality. In order to do this some implications of the perennial philosophical problem of the “coherence of irreducibles” will be related to the acknowledgement of primitive terms and of their indefinability. Some critical remarks will be articulated in connection with an over-estimation of rationality - concerning the influence of Kant’s view of human understanding as the formal law-giver of nature (the supposedly “rational structure of the world”), and the apparently innocent (subjectivist) habit to refer to experiential entities as ‘objects’. The other side of the coin will be highlighted with reference to those kinds of knowledge transcending the limits of concept-formation - culminating in formulating the four most basic idea-statements philosophy can articulate about the universe. What is found “in-between” these (restrictive) and (expansive) boundaries of rationality will then briefly be placed within the contours of a threefold perspective on the self-insufficiency of logicality - as merely one amongst many more dimensions conditioning human life. Although the meaning of the most basic logical principles - such as the logical principles of identity, non-contradiction and sufficient reason - will surface in our analysis, exploring some of the complex issues in this respect, such as the relationship between thought and language, will not be analysed. The important role of solidarity - as the basis of critique - will be explained and related both to the role of immanent criticism in rational conversation and the importance of acknowledging what is designated as the principle of the excluded antinomy (which in an ontic sense underlies the logical principle of non-contradiction). The last section of our discussion will succinctly illuminate the proper place of the inevitable trust we ought to have in rationality - while implicitly warning against the rationalistic over-estimation of it (its degeneration into a rationalist “faith in reason”). Our intention is to enhance an awareness of the reality that rationality is embedded in and borders on givens which are not open to further “rational” exploration - givens that both condition (in a constitutive sense) and transcend the limits of conceptual knowledge. Some of the distinctions and insights operative in our analysis are explained in Strauss 2000 and 2003. Yet, most of the systematic perspectives found in this analysis of rationality are only developed in this article for the first time. Since a different study is required to discuss related problems and results found within cognitive science, it cannot be discussed within one article.     

RELATIVISM AND NORMATIVE NONREALISM: BASING MORALITY ON RATIONALITY

Normative nonrealism denies (a) that some things are good or bad or right or wrong independently of facts about the attitudes of moral agents, and (b) that attitude-independent normative facts determine what is rational. An influential nonrealist approach to rationality comes from Richard Brandt's account of rationality in terms of “full information.” Using Brandt's account as illustrative, this paper identifies a serious problem for nonrealist normative theories based on theories of rationality. The paper argues that nonrealist accounts of rationality that oppose relativism cannot successfully handle the most serious threat from relativists: namely, a threat from a ‘Why care?’ open-question argument that stems from the question why one should care about being rational in a certain respect or sense. The paper identifies the bearing of ‘Why care?’ questions on the conflict between internalism and externalism regarding practical reasons. The main lesson is that ‘Why care?’ questions wreak havoc for nonrelativist nonrealist approaches to rationality and reason-based morality.     

Human Community with a Shared Future,Shared Values of Humanity and New Model for Human Advancement

The building of a shared community requires enduring efforts. The human community with a shared future is the largest community of human society for nation-states so far, an inevitable result of globalization. In this era, globalization needs to be oriented at demolishing the false universality in the past and rebuild the genuine universality, which makes building a human community with a shared future constructively logical in contemporary globalization. The new universality is the shared values of humanity. In essence, the shared values of humanity are a “common good” formed by all nations for their common interests, common needs, and common development, which makes them a new universality. The emergence and formation of the shared values of humanity was developed naturally in the long term among the exchanges of all nations. From the perspective of the thinking mode, the shared values of humanity focus on the “communicative rationality” in the intersubjectivity of the countries and the nations instead of hegemonic rationality, while adhering to the consultative principle. From the perspective of the internal structure, the shared values of humanity unite the value of existence and development. Their fundamental connotation reveals that the shared values of humanity dialectically unite cultural commonness and particularity. Building a human community with a shared future and its core shared values has in fact proposed a new model for human advancement. The fundamental connotations of the new model for human advancement can be classified into three aspects: new cultural value, the new paradigm of civilization, and new cultural experience.