ABSTRACTS

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explains Hegel’s speculative philosophy in a complex way that has been termed Hegelian dialectic.Apart from that, it proposes a view of civilization: the ethical civilization. This view is rooted in ethics, morals and the historyof civilization. Ethics, edification and morals corresponds respectively to the period of ancient Greece and Rome, the period from the Middle Age through the French Revolution, and Germany since the modern era. It essentially means to view civilization from the perspective of ethics, which outdoes the hegemony of the western civilization or the so-called “clash of civilization”. Despite that, it doesn’t work in the ethic-centered Chinese culture, for it focuses on the West only. This paper suggests that we ponder the value of the ethics-centered Chinese culture through cultural exchanges and its implication in the history of civilizations.

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Non-cognitivism is generally no more thana form of subjectivism, while cognitivism is often just a form of objectivism. McDowell’s theory of moral sensitivity denied non-cognitivism and has reshaped subjectivism objectively. It also developed cognitivism and completed the internal transformation of cognitivism. Therefore, it is essentially an internal cognitivism. Such internal cognitivism eliminates the separation of moral objectivity and subjectivity, which not only ensures the cognitive nature of moral discourse, but also establishes the phenomenon nature of moral experience. Moral judgment is linked with a certain human sensitivity, and moral qualities not only cause sensitive response, but also depend on it. However, McDowell’s internal cognitivism is still not pure internal cognitivism. Only can a Kantian internal cognitivism complete the internaltransformation of cognitivism.

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The concept of“negativity” was fully expressed in Hegel’s dialectical system, but Marx reformed it from the materialistic-historical perspective. In his examination of the reality of capitalist society, Marx discovered the problem with Hegel’s concept of negativity, where history becomes a process of negation of negativity in the logical unfolding of self-consciousness, resulting in its critical orientation being lost in the inherent nature of consciousness. Marx asserted that history is the practical activity of people from generation to generation, and that changes in the world are not brought about by concepts that merely express the demands of the world to transform itself. The concept of negativity in Marx’s dialectics is precisely a conscious expression of the world’s own transformation. In this way, Marx dissolved the abstraction and immanence embedded in the Hegelian dialectics, clarified the nature of negativity as an internal dynamic of social development, and gave the concept of negativity a historical-critical orientation. Although Marxists in the West have also followed the dialectical concept of negativity, they failed to understand that Marx’s concept of negativity comes from the self-denial of the world and thus could only retreat into Hegel’s “spiritual world”.

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The hegemonic form of capitalist society refers to the matters thatsteer human thoughts and behaviors in capitalist society. It is an umbrella term for the forms of commodity hegemony, capital hegemony, landscape hegemony, digital hegemony, and cultural hegemony, andplays a dominant role in the operation of national economy, politics, and culture. These hegemonic forms constitute a life figurative and changing spectrum in the development of capitalist society, and show different power characteristics and modes of action in different periods. From the perspective of capitalist social changes and the state of human existence, social hegemony, while guiding the direction of social development and highlighting the basic contradictions and operational characteristics of society, also exposes the subject of societyfrom a state dominated by goods and commodities to a state dominated by landscape and figures. Thus, the content of alienation penetrates from the surface of society to the interior of society, and enables class consciousness and ideological domination to infiltrate into daily life. The fact that the hegemony of capitalist society is moving up to a higher-level demonstrates that the class relations and the state of operation of capitalist society are also gradually moving towards deep alienation, and the conditions and circumstances under which the proletariat fights for its own emancipation have taken on new shapes and hence set outnew requirements.

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The paper conducts an in-depth analysis of the intrinsic relationship between cross-country capital circulation, systemic financial risk and RMB financial sovereignty, and adopts a time-varying parametric vector autoregressive model with search model (SMSS-TVP-SV-VAR) based on data from 2009—2020. It analyzes the non-linear impact mechanism of the Fed’s monetary policy adjustment and cross-country capital circulation on China’s financial security and found that (1) the cross-border capital circulation is the main transmission channel of the dollar monetary policy shocks; (2) the easyUSD monetary policy and cross-border capital inflows increase the systemic financial risk pressure in China and affect the enhancement of RMB financial sovereignty; (3) the risk of RMB cross-border devaluation is directly impacted by the external USD policy and cross-border capital circulation, and such shocks show significant time-varying characteristics; and (4) a stable RMB value is conducive to the mitigation of systemic financial risks, while rising systemic financial risks pose threat of RMB cross-border devaluation.

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Based on the theory of cognitive evaluation, from the perspective of enterprise control system, this paper explores the influence of formal control, informal control and hybrid control system(combination of formal control and informal control) on customer satisfaction and purchase intention, as well as the mediating role of employees’ service-sales ambidextrous behavior. The study found that formal control system, informal control system and hybrid control system all have a positive influence on employee’s service-sales ambidextrous behavior. The hybrid control system formed by a combination of formal control system and informal control system has a greater influence than any single one of the two.At the same time, the hybrid control system used inan enterprise will have a positive impact on customer satisfaction and purchase intention, where the employee’s service-sales ambidextrous behavior plays amediating role.

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Will artificial intelligence change the cost stickiness of manufacturing companies? This question is much relevantagainst the background where artificial intelligence has become a key element and an important driver of high-quality development of manufacturing firms. This paper explores the impact of artificial intelligence on the cost stickiness of manufacturing firms and its mechanism of action, using the A-shares listed manufacturing firms in Shanghai and Shenzhen from 2013 to 2019 as samples. The study found that artificial intelligence has a reducing effect on cost stickiness, and the reducing effect plays a more significant role in manufacturing firms with higher asset specificity and environmental uncertainty. Artificial intelligencereduces cost stickiness by adjusting the cost path and the management’s optimistic expectation path, but not by the agency conflict path. In manufacturing firms with weak asset specificity and low environmental uncertainty, artificial intelligence improves cost stickiness, but this only occurs in the sample with low quality of internal control. The reducing effect of artificial intelligenceon cost stickiness features a certain level of persistence, with stronger impact on material resource cost stickiness in particular. The paper provides suggestions at the end regarding improved awareness of cost stickiness among enterprise managers, manufacturing enterprises’ decisionto select and apply rightartificial intelligence, and necessary government support for artificial intelligence applications, with the aim to enhance growth of manufacturing enterprises, policy formulation, and relevant research.

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Common prosperity is the development goal of the new era established after China achieved comprehensive poverty alleviation and entered the stage of an overall well-off society. To realize common prosperity, it is important to address two challenges, i.e. the challenge of rapidly increasing the size of the economic“cake” and the challenge of unfair split of the “cake”. The former shows untamed downward pressure, while the latter shed light onsocial problems and contradictionsbecause of unbalanced distribution of interests and the gap between the haves and the have-nots. The paths to realize common prosperity are: (1) to build a robustincentivizing mechanism for wealth creation by market entities; (2) to promote full employment; (3) to reduce taxes and increase the proportion of workers’ salaries in GDP; (4)to improve social security system; (5)to boost supply of public goods and services; and (6) to encourage philanthropic activities and fulfillment of corporate social responsibility. Common prosperity is a commitment both difficult to make and fulfill, which demonstrates the great courage and determination of the Party and the central government.

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As a disembedding spatial field of “strangers society”built onthe traditional “unitary person” structure, urban communities will inevitably lead to complex conflicts of interests due to demands of multiple subjects astheir main professional actions do not take place in the community. To maintain the harmony and stability of the community, the grassroots-level government often adopts the composite model withlocaldeployment of staff and technological embedding to quickly address the complexity of community conflicts for governance purpose. Although such governance strategy proves effective, it has shortcomings. The shared urban community governance is a form of collaborative governance community featured by “integrated development and security”. The local party organizations will play a leading role in connecting multiple community subjects. Individual community subjects are fully respected to build their sense of belonging. They are encouraged to participate in the community governance through democratic consultations. The concept and practice of shared urban community governance both leverages and reshapes the “disembedding” effect of urban community, featuring “l(fā)ow-input, high-efficiency and sustainability”. It will guide future innovation and action on urban community governance.

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As a traditionalChinese instrument of great elegance valued by the Chinese literati, the(a seven-stringed plucked instrument) represents a unique aesthetic pursuit. The proposition that “thereflects the spirit of stoicism” implies thatmusic is not like other forms of music that pursue magnificent musical expression and create sensual pleasures for the listener. The essence ofmusic is to suppress sensual desire and distracting thoughts, balance body and mind, and return to the origin of the mind and the transcendent state of unity of all things. “Technique” is the basis of the Tao, which navigates its way towards perfection as it pursues the elegant realm of tranquility, leisure, emptiness, deep silence, and distance.

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Since the May Fourth Movement, the academia has produced abundant representative research findings in the exploration of Confucian ritualism. Through a review of the study of ritualism under the influence of multiple definitions and connotations, different values, and two writing paradigms, the paper concludes that there is still room for further study of Chinese ritualism. There is an urgent need to replace criticism and denial with seeking to clarify the origin of Chinese ritualism. Meanwhile, it is important toreplace the paradigm of confrontation with multidimensional and multidisciplinary study of ritualism. In terms of research content, it is necessary to explore the thought and innovation of different classes, such as emperors, scholars and common people, and to expand the research field of ritualism by introducing the idea that “all rituals are taught in the Six Classics”. In terms of the scope of research, it is necessary not only to address the cutting-edge issues of interest to Chinese and foreign scholars, but also to reorganize the history of Chinese ritual thought based on therationale of the development of the ritual civilization.

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With the discovery of several editions of ZhaoShichun’s, his life experience of Taoism has been revealed in its entirety, which overthrows the previous assumption of his identity as a scholar and provides valuable reference to study the Taoist life of early Qing literati. The religious choices of early Qing literati were generally included in the narrative of the dynastic changes from Ming to Qing. However, instead of being a result of political changes, Zhao Shichun’s Taoist inclinations are closely related to his experiences in seeking official posts from place to place, the Luan society culture in Jiangnan or the south of the Yangtze River at the end of the Ming Dynasty, and the religious atmosphere in his circle of fellowship. Although the relationship between Taoism and specific literati communities since the late Ming Dynasty has become an area of interest in the study of the history of Taoism in the Ming and Qing dynasties, most of the current studies have focused more on mediumship and family beliefs than history of life. Zhao Shichun’s daily Taoist practice serves as a comprehensive case study about the religious life of the literati in Jiangnan region in the early Qing dynasty, which will be useful for understanding the literati Taoist environment and thought in Jiangnan during the Ming and Qing dynasties.