As a successful case of popular cultural export,Chinese short dramas have bridged cultural preconceptions through strategies of emotional commonality and cultural transcoding,offering valuable insights for the global dissemination of Chinese cultural products.However,beyond their similarities,domestic Chinese short dramas and their overseas counterparts exhibit distinct narrative differences in geographical and cultural attributes,ethical orientations(normative ethics vs.virtue ethics),structural integrity,temporal coherence,and character portrayal.By examining the shared elements and nuanced divergences between domestic and internationalized short dramas,this study explores the"commensurable resources"across cultures,which not only provide effective pathways for the international communication of Chinese cultural products but also contribute to expanding theoretical and practical research on cross-cultural media adaptation.
This paper runs a cross-sectional survey on middle China’s online social networks users to investigate how cost-benefit trade-off and fatalistic beliefs can provide insights on information disclosure. The following findings are highlighted. First, no correlation was found when only considering components of privacy calculus framework, reveling an omitted variable bias. Second, privacy concerns negatively related to information disclosure after considering effects of fatalistic beliefs, privacy paradox disappeared. Third, the privacy paradox re-occurred when considering interaction effects between fatalistic beliefs and privacy concerns on information disclosure, with increased fatalism leading the effects of privacy concerns to be broken. The biased cost-analysis found in this study provides the privacy paradox an alternative explanation – that is – the mental shortcuts can strongly interfere deliberate thinking process when making privacy-related decision. Theoretical and practical implications are also discussed.
This paper conducts a process analysis on the case of a rural community in Hunan province using digital media to carry out "navel orange marketing", and studies the process and mechanism of empowering the community through digital media. In this case, collective media practice to promote community change can be classified as "media activism". However, this collective practice is not a traditional "media protest action", which is called "media integration action" in this paper. If "media protest action" mostly occurs in the field of social movement, it is antagonistic; "Media integration action" is mostly applied in the field of social development, emphasizing synergy. Vulnerable communities in "media integration action" can hardly attract the attention of the outside world and the media by highly visible topics or events like "media protest Action", but more rely on the long-term efforts of community members to form collective performance strength to enhance the influence of the community. In this case, "grassroots" people make use of digital media to "network", thus forming a social network of "internal strong relationship" and "external weak relationship", which enables scattered individuals to form a strong force of performance in the public space, empowering the disadvantaged community with power relations. Such actions can play an important role in poverty alleviation, environmental protection, public welfare and many other tasks that cannot be accomplished by individual efforts.
Based on the global public "Shanghai Culture" evaluation data, starting from cultural stereotype theory, media competition theory and opinion market theory, through regression and adjustment analysis, this research found that:（1） Cultural stereotype is the prerequisite for the spread of city image（Shanghai Culture: Shanghai style＞ Jiangnan＞ Red）.（2） The Internet, not social media, has the main effect on the differentiation of opinions on city evaluation.（3） From the perspective of medium, high levels of text and picture exposure will reduce the Shanghai evaluation of the high Internet users, and the high text exposure among the high Chinese social media users have lower Shanghai evaluations.
多年之前有一场关于《论语》研究学术价值的争辩.一种是通过研究《论语》而发表了论文、申请到了课题、晋升了职称,获得了个人的学术荣誉,但相关研究成果往往束之高阁.另外的一种研究路径重在宣讲《论语》,以其精华回应国人内心焦虑,进而获得社会追捧,成就一时热潮.对于这一争议,个人认为,《论语》的价值更重要的可能在于其社会传播,孔子当年周游列国的本意也多在于此.其次,《论语》传播应该是宣讲者自身体悟与实践的经验分享,即《论语》的研究不止于文本,对个体滋养更为重要,《论语》研究以知行合一为目标,而不仅仅是将《论语》作为学术工具书而已.
