The digital economy, underpinned by fundamental digital technologies such as artificial intelligence, blockchain, cloud computing, and big data, facilitates business model innovation, thereby enabling firms to achieve distinctive competitive advantages. While the digital economy creates more development opportunities for businesses, it also subjects them to higher levels of competitive threats. Therefore, business model innovation is both a proactive choice to perceive and exploit external opportunities and a reactive adaptation to identify and mitigate external threats. The digital economy drives business model innovation through digital information, internet platforms, digital technologies, and new business models and formats. As such, firms should utilize data resources innovatively to update their value logic, build digital ecosystems based on internet platforms, enhance digital technology integration to enable agile responses, and gain insights into emerging economic formats to promote cross- industry integration and innovation.
In order to balance the security of financial transactions and the protection of people’s livelihood, Article 405 of the Civil Code uses possession as the public notice of leasehold rights and determines the rules of priority when mortgage and leasehold rights conflict. When the subject matter is real estate, the priority rule between mortgage and leasehold right should be: If the mortgaged property has been leased and the possession has been acquired before the attachment of the mortgage, the original lease relationship is not affected by the mortgage; If the possession of the mortgaged property is acquired only after the establishment of the mortgage, the leasehold right shall not have priority over the mortgage. When the subject matter is movable property, the priority rule should be: If the mortgaged property has been rented out and the possession has been acquired before the attachment of the mortgage, the original lease relationship is not affected by the mortgage; If the mortgage is not filed after attachment or the mortgage is filed later than the tenant takes possession of the subject matter, the mortgagee does not have priority over the tenants in good faith, but has priority over tenants in bad faith; If the tenant’s acquisition of possession is completed only after the mortgage is filed, the lease relationship does not have priority over the mortgage; If the mortgaged property has been leased but has not been acquired by the tenant, and the tenant has not applied for court preservation or enforcement, then the mortgage has priority over the leasehold right regardless of whether the mortgage is filed.
Over the past ten years, China’s digital humanity research has gradually matured, and its initial teaching mode needs to be transformed. By reviewing the pros and cons of the previous course design that focused on knowledge and skills, combined with the current learner reality and the development of systematization and academicization of digital humanities research, this study proposes a teaching concept for the need of digital humanities teaching and research in the new times. This teaching concept is to adapt and accelerate the deep cultivation and maturity stage of digital humanities research through the “theory-practice” course design, digital humanity theories accumulation, and independent scientific research ability development, cultivating researchers with both “computational thinking” and “human thinking” and defining and constructing the methodology system based on the “dual-track cycle” research path.
社区经常作为原初资源被动员起来,以应对现代社会的风险和不确定性,因此也不可避免地随着风险解除而衰退或消失,而其感知强度和阶段性特征则标示出当前社区构建方式的巨大改变.本文把这种非常状态下的新形态社区命名为元社区,并通过重新理论化的场景化概念,解析新技术条件下元社区的生成过程.具体而言,非常社区是通过剧场式空间、缝合性现实、网格化运作等三种方式进行场景化生成.作为一种元社区形式,非常社区是一种"普遍性例外",如镜像般折射出公共生活的不同可能性.
在海德格尔1928年夏季学期的讲座《从莱布尼兹出发的逻辑学的形而上学始基》中,"自由"成了核心关注之一,对于他整个思想具有根本性的重要意义.这个讲座从自由与命运、必然性、合法则性、约束之间的内在统一关系出发来理解自由,把自由规定为超越性和成为根据的根据,用它来统一作为"元存在论"(即作为逻辑学之形而上学始基)的哲学和《存在与时间》中的基础存在论,并试图从作为绽出统一性的时间性来解释这种自由的源起.这样的自由观念一方面与《存在与时间》一脉相承,另一方面表现出了重要的差别,成为海德格尔突破《存在与时间》之困境的一条新路,从而与其思想的"转折"有着根本性的关联.也正因此,这个讲座中的自由观念一方面更彻底地突破了西方传统.另一方面也显示了其"过渡"性质.
From a formal point of view, the knowledge text produced by GPT is close to that of human beings, but from the perspective of knowledge formation process, there are essential differences between the knowledge produced by GPT and the knowledge produced by humans. Human-generated knowledge is completed on the basis of intentionality, presented in the form of first-order knowledge and second-order knowledge; GPT’s knowledge production is a lack of reflection in the connection and combination of existing knowledge through logical relationships, presented as third-order knowledge. The mechanism by which GPT produces knowledge is also different from that of humans, it is “non-intentional”, and it corresponds to a world of inevitability, forming “fait knowledge”. GPT intervenes in knowledge production, blurring the boundary between “human elements” and “non-human elements” in knowledge production, forming a large number of “hybrid knowledge”, and the living conditions of human beings will also change with this change in knowledge production.
中国式现代化践行和发展了马克思主义的人类文明理论,丰富了人类文明的内涵,展示了中国式现代化文明形态的独特性和实现全人类共同价值的最终目标.中国式现代化蕴含的人类现代化文明的共同价值是:把人民性作为现代化的出发点和落脚点;坚持独立自主地探索现代化道路,实现其多样性;传承自身历史文化传统,坚持守正创新,实现现代化进程的持续性;互助互利、立己达人,使现代化成果在世界上具有普惠性;不畏艰难、奋发有为,增进现代化领导的坚定性.中国式现代化文明形态回答了时代和世界之问,它向世界提供的中国智慧和方案是:没有定于一尊的现代化模式,更非西方化和美国化;现代化不仅仅是物质文明,它具有多面性;实现现代化的最根本前提是要有坚强的政党领导并实行独立自主、自力更生的方针;中国式现代化是驾驭资本能力的考验,是利用资本趋利避害的统一.中国和发展中国家实现现代化必然壮大世界和平力量,成为保障人类利益的中流砥柱.
AIGC领域技术的发展,将带来人机共存的新生存空间,在这个空间里人机交流将逐步普及.一方面,人机交流中的机器具有较大的可控性,人可以对交流进行各方面的控制,但这未必总能带来理想的交流效果.另一方面,人机交流中的机器也在对人进行着反射,或用自己的方式对人进行驯化.AIGC为平民进一步赋权,艺术创作渗透进日常空间与生活,普通人有了"艺术化生存"的可能,但艺术的独特气质也可能在日常生活中被不断消磨.AIGC也会带来高度虚构化的视觉空间以及幻像化的人,如人的数字化身或各种虚拟人,现实与虚幻的界限进一步被模糊.
As China’s social aging continues to deepen, the emotional support function of modern family for the elderly has been gradually weakened, while the market, society and the country lack effective absorption of the elderly’s emotional needs which are out of the scope of the family. The elderly group, which has gradually become the main body of the population, has an “emotional fracture” with the aging society in which it lives. In this regard, it is necessary to change the way of response, from highlighting cultural features to promoting cultural characteristics, from calling for returning to the family to multi-subject coordinated response, from emphasizing special care to universal emotional support, and from passive emotional management to active emotional governance. On this basis, We can deconstruct the operation logic of social emotion governance in an aging society in three dimensions: social emotion, field emotion, and individual emotion. Through the three practical paths of building an emotional system and shaping emotional order; establishing emotional connections and building emotional networks together; mobilizing emotional contagion and cultivating emotional literacy, we will “reshape emotions” for an aging society and promote the modern Chinese “Trinity” style of emotional support system from an “idea” to a reality.
建构长三角文化共同体是推动长三角一体化的内生动力,也是长三角一体化战略的核心任务.通过形塑共同的认知体验、汇聚共认的价值信念、凝聚能动的行为意愿,可以涵化长三角区域的文化共同体意识,促进社会群体增强归属感、关怀感与使命感.依据文化共生理论,构建长三角文化共同体的着力点主要包括挖掘保护区域内的文化共生单元、调节优化文化共生样态、丰富完善文化共生界面三个维度.
Confucius said that there are three cornerstones for the establishment of a nation: population, wealth, and enlightenment. Population is the prerequisite for the existence of a country. On the basis of a certain population, the people must be made rich, because the rich people make it easy to govern, and the rich people make the country strong. Many powerful measures have been taken to enrich the people in history, but there are disputes over the priority of “the people’s wealth” and “the country’s wealth”, forming a dialectical development wisdom. In terms of the relationship between “wealth” and “enlightenment”, although traditional politics often advocates “wealth first and then enlightenment”, Confucianism also believes that the unity of wealth and enlightenment and the independence of civilization should be paid more attention to, and “enlightenment” is the soul of the country. Confucianism has provided quite complete items and methods of moral education, and finally moved towards the promotion of moral ideals, pointing out the human foundation and political necessity of “moral education”. The traditional way of “wealth and education” still has broad prospects for development in the new era. We can try to combine the traditional “ethical education” way with modern “moral education” to realize the “keep the right part” of the traditional way of “wealth and enlightenment” and its “Innovation” in the new era.
我国法定数字货币具备可控匿名功能、采用双层型发行模式,其在技术层面的匿名不足以有效保护个人信息,需要基于公私利益衡量的视角重思保护路径.数字货币的较强匿名性未改变基于"告知-同意"原则的基本法律框架,但其形成了私人信息权益、传统公共利益以及推动货币普遍接受这一新公共利益之间的衡量机制,并强化了央行获得个人信息处理职权的需求和厘清货币发行公私混合属性的必要.我国法定数字货币仍面临物理设备中的个人信息被他人非法获取,以及个人信息权益受公权力侵害等利益失衡风险.对此,我国应当直接赋予央行处理数字货币个人信息的法定职权、建立相应的内控管理和外部监督制度,基于行政授权关系对商业银行设立更严格的个人信息保护义务,并为强匿名的数字钱包设置反洗钱与网络安全的例外规定.
The consistency of virtue and happiness is an important question repeatedly asked by people during the moral crisis. The reason why the consistency of virtue and happiness is regarded as a “problem” that needs to be taken seriously is whether the virtues can be consistent with the material happiness of the actors. The moral nature of behavior depends on whether it conforms to the law of freedom, and its happy consequences depend on whether it conforms to the law of nature. The separation of the laws of freedom and the laws of nature leads to moral behavior that does not necessarily bring material happiness to the actor. To establish a reasonable connection between morality and material happiness of actors, we need to surpass the Kantian separation of “freedom” and “nature” through Marxist thought of “sociality”, so that moral behavior can obtain material happiness from society because it must conform to social laws. The consistency of virtue and happiness in the positive sense（i.e. realizing “happiness for good” and “misfortune for evil”） is the ideal goal of human social development, while the consistency of virtue and happiness in the negative sense（i.e. avoiding “misfortune for good” and “happiness for evil”） is the bottom line goal when social morality has not reached the ideal level.
With the development of mobile location technology, mobile communication technology, GIS technology, and other media technologies, locative media, which provide location-based services, have gradually become infrastructural media for social production and life. Although there has been an infrastructure shift in the field of communication, research on locative media has focused on the user perspective, with relatively few studies concentrating on the technology development and market layout process on the industry side. Based on this, this paper takes the popular “High Definition Map” as an introduction to examine the characteristics of the power relation in the “infrastructuralization” of locative media from a techno-political perspective and then rethinks the current romanticized imagination about the digital future. From the deep technical structure and power network of the “High Definition Map”, it can be concluded that the infrastructuralization of locative media in China is fundamentally a technical practice carried out in the arena of competition between major powers and giants, embedded in a complex socio-technical system of interwoven industrial chains, inter-constructed infrastructures, and interaction among multiple subjects. Instead of leading society to a new world of open source and openness, this technical practice presents the characteristics of centralization, refinement, and bureaucracy that contradict “decentralization” in the processes of technology design, production, promotion, application, and even popularization with data as the core.
立德树人是新时代教育高质量发展的根本任务,不仅依靠由显性知识牵引的育人模式,更应发挥默会知识观在人才培养全过程的能动作用.默会知识观为构建立德树人的实践路径提供了新视角.默会知识观深探知识的默会维度,确证其在立德树入场域的适用性和逻辑机理,助益于创生以人的实质自由为关照的主体逻辑,形塑以默会交往为基础的实践逻辑,彰显以道德共同体为旨归的价值逻辑.然而,教条化单向度的显性知识教学、实践性弱化的培育导向、优绩主义的育人环境,成为阻碍默会知识观作用于铸魂育人的现实障碍.基于此,重新构想默会知识观下的立德树人高质量培育,应打造多元知识共融的默会育人模式,健善以道德实践为贯彻的发展性评价体系,营造充盈道德共同体实践智慧的育人生态.
网格化管理与政策动员的研究亟待融合,以阐明基层网格功能的本质,推动实证研究的关注点从结构转向行动.将网格化政策动员作为切入点,可以看到闭环式的联动体系改变了传统单向的动员模式,增强不同治理主体间信息的互联互通;基层政府能够在管理方式的设计和任务运作模式上选择合适的策略,促使行政机构和自治组织相互嵌入,明确权责关系,化解棘手难题;不同动员策略的融合,形成了可持续运转的行动系统;根据本地的实际需要,基层政府开发分级、分类处理问题的方案,增强政策结果的可预期性.通过网格化政策动员,基层政府有潜力平衡各种具有张力的行政价值,在有限的资源和权限下,兼顾多方诉求,塑造更强的行政调适能力.在此基础上,围绕闭环联动、议程设置和平战转换,可形成一系列新的研究议题.
How digital platform organizes labor force and conducts working-time management is acknowledged as crucial issues of labor sociology. Taking Didi platform as the example, this research reveals how the employment order can be formulated through two pathways, namely employment pattern and the salary system. First, a hierarchical “core-sub core-periphery” employment pattern is constructed based upon the extent drivers attached to the platform within which drivers who rent the car from intermediaries are situated at the core position, drivers who buy the car from intermediaries are located at the sub-core position, and finally drivers who utilize their private cars are in the peripheral position. This hierarchical employment pattern promotes a new type of stable non-employment connection between drivers and platforms, thereby securing the labor force supply of platforms. Second, a working-time order is developed that combines the innovation of the distribution sequence “more labor-order allocation-more salary” with the compelled compliance to the Didi platform of drivers, thereby extending the working time of drivers.
知识与技术以产权之名被顶级公司垄断成为劳动控制与财富转移的工具,既是深度全球化时代逆全球化兴起的根源,又是人工智能时代资本增殖的方式.资本形态的知识化,使得资本能够在今天以创新知识之名而大肆控制、征用甚至是掠夺知识,使事关人类整体繁荣的应用性知识和生产性知识集中于大公司、大企业和发达国家的手中并成为经济宰制和政治支配的工具.当代西方左翼知识经济学对之进行的政治经济学批判直指知识垄断的问题,其外在反思的方式虽然并不能真正解决知识垄断的问题,但却提示我们必须以历史唯物主义为指引,在人类繁荣和历史发展的整体逻辑中深入研究其重塑资本逻辑的现实方式及其政治本质.唯有如此,我们才能够在知识加速增长和极度繁荣的今天真正推进知识为人类服务.
In the process of implementing and supervising the minimum living allowance policy at the grassroots level, the neighborhood offices, community neighborhood committees, and minimum living allowance professionals, as policy actors, are jointly practicing the standardized process of formulating the minimum living allowance policy. As the target of the policy, low-income households also participate in the process of policy interaction from their own perspective and have special impact. It can be seen that the diverse policy actors in the implementation of the minimum living allowance policy, based on their different policy understanding considerations, carry out policy actions that directly affect the implementation of the policy, and sometimes lead to deviations in the implementation goals of the minimum living allowance policy. It is precisely between the dynamic transformation of standardization and flexibility that urban minimum living allowance policies demonstrate their grassroots operation and practical logic. Moreover, the above-mentioned multi-agent action strategies have enabled the minimum living allowance policy to exhibit a process of self-growth, forming an inclusive policy implementation model with self-healing capabilities, and promoting the transformation of the minimum living allowance policy implementation from a process chain to a symbiotic system of policy implementation. In this sense, the updating ability and self-adjusting ability of the policy implementation model need to be further improved.
In the background of promoting the establishment of China’s independent knowledge system, public administration research in China keeps moving forward on the path of independence. In recent years, the research on public service motivation has been an important issue in public administration. From the perspectives of research design, measurement, theoretical effects, and practical implications, China’s research on public service motivation exhibits a combination of Chinese and Western characteristics. However, its primary limitations lie in the insufficient attention given to unique public service motivation for different groups, social and cultural incentives, fundamental theoretical issues, and their practical significance. Building on this, we proposed that future research should adhere to principles of people-oriented, creatively integrating traditional Chinese culture, and being oriented by China’s basic puzzles and practices, and the broader research should focus on the characteristics of different groups, social culture, as well as institutional background in China.
