The “Global Development Initiative,” the “Global Security Initiative” and the “Global Civilization Initiative” serve as the Chinese plans for building a community with a shared future for mankind. As the starting point for achieving this goal, practicing the “Three Global Initiatives” beginning from neighboring countries is the Key ares. Promoting shared regional prosperity through development cooperation, safeguarding regional peace through security collaboration, and strengthening regional consensus through civilizational exchange–these strategies constitute the three-dimensional logical foundation for building a community with a shared future in neighboring countries. China, guided by the Three Global Initiatives as its strategic compass at this stage, is working with its neighbors to jointly pursue prosperity, peace, and civilizational harmony to build a community with a shared future characterized by shared interests, collective security, and cultural vibrancy.

After the Cold War,the Association of Southeast Asian Nations （ASEAN） was formed to maintain regional security and order. In light of scarcity of existing theoretic research on this subject,this paper suggests a structure+mechanism explanation path from the perspective of sociology. End of the Cold War put an end to the security and order in the Eastern Asia previously dominated by the super powers,leaving a political chance to the regional powers to construct new regional security and order. Seizing the chance,the ASEAN promoted formation of pluralist regional security and order with itself as the center by transforming its long-accumulated capital advantages into social capital and expanding its own principles to security norms in the whole Eastern Asia through its social skills such as framework reshape and intermediary liaison.

China and Myanmar are close neighbors bound by millennia-old fraternal ties and a fine tradition of standing together in times of hardship. With profound political, economic and emotional foundations in common, building a joint community with a shared future serves the strategic interests and livelihood aspirations of both nations. At a time of complex and volatile international environment and Myanmar's domestic situation, building a Sino-Myanmar community with a shared future faces certain challenges. China should keep adhering to the diplomatic philosophy of amity, sincerity, mutual benefit and inclusiveness, deepening mutual political trust between the two countries, upholding moral support, and providing with mutual assistance for Myanmar's peace process to safeguard regional security and stability. Advancing the Sino-Myanmar Economic Corridor, establishing a relationship of shared interests and joint risk-responsibility with Myanmar, enhancing cultural and livelihood exchanges and cooperation, and assisting Myanmar to improve its people’s living standards–these measures constitute the fundamental and enduring approaches to building a Sino-Myanmar community with a shared future.

As the ultimate goal of Marxism and a key issue in enhancing people’s well-being in the new era, a happy life is crucial for the success of socialist modernization and high-quality development. Ludwig Andreas von Feuerbach inherited the views of Western philosophy on happiness and, through religious criticism, developed his own ideas on the issue. Karl Marx was influenced by his humanistic materialism on the one hand and, on the other hand, studied human freedom and happiness, before coming to criticize Feuerbach’s views, thus surpassing him with a practical view of happiness. This paper aims to clarify the materialist historical turn in Marx’s thought during his intellectual interaction with Feuerbach, highlighting Marx’s essential transcendence of Feuerbach’s happiness ideas in three aspects: the subject of happiness as “real individuals,” the path of happiness through practice, and the ultimate goal of achieving human liberation and free, comprehensive development. Studying the relationship between Marx and Feuerbach on happiness and deepening the understanding of Marx’s materialist historical turn can help criticize the illusory and idealist nature of the “hedonistic” and “pleasure-focused” happiness views in contemporary society and provide significance for promoting a struggle-based happiness view in the new era.

In the new era, the Communist Party of China (CPC) deepens the understanding of the rule of governance as a form of value guidance and practical behavior. This is the subjective response to the exploration for the truth of governance and thus clearly represents the endogenous autonomy of the CPC. In the new era, the CPC has an all-round driving force to deepen its understanding of the rules of governance, among which adhering to the theory of developing the ruling law of the communist parties is the foundation of deepening, realizing the complete liberation and all-round development of people the position of deepening, learning from the experience and lessons of other ruling parties of the world the requirement of deepening, maintaining the healthy quality of the CPC’s own body the essence of deepening, and strengthening the practical narrative of continuing the party-led modern country the direction of deepening. In the new era, realization of the CPC’s deepening understanding of the rules of governance mainly lies in the objective promotion of the current situation, the two-way interaction of “two answers,” the high power of governing and rejuvenating the country, and the standardization of effective institutional system. Based on the road to a new test, to promote profound development of the understanding of the ruling law of the CPC in the new era, we must insist on clarifying the phenomenon and essence of things, promoting the coordination of the Party and the masses, highlighting the Chinese characteristics of the ruling law, and unifying exploration and application of the ruling law.

Self-revolution is the second answer for the Communist Party of China to jump out of the periodic loop of repetition in history. To explore why the Communist Party of China can revolutionize itself,we should start from the universality of political parties while focusing on the particularity of the Communist Party of China itself. In fact,it is through the strenuous history of struggle that the endogenous mechanism of self-revolution by which the Party is characterized has developed,which is specifically seen in the following aspects： in terms of ideology,its foundation lies on the Party’s grasp of the absoluteness and relativity of truth; in terms of political power,the Party’s continuous pursuit for advanced nature and purity of proletarian political parties maintains its essential attributes of a Marxist political party; and in terms of specific methods,the Party’s choice of democratic centralism as its fundamental organizational principle lays the foundation of system for the Party to revolutionize itself. These endogenous mechanisms of the Party guarantee the smooth advance and operation of self-revolution of the Party.

The seminal discourse of General Secretary Xi Jinping on educational modernization systematically addresses the fundamental questions of the new era–“what kind of persons to cultivate, how to cultivate them, and for whom to cultivate them”–while constructing a distinctively Chinese socialist approach to educational development. This framework is strategically anchored in three cardinal objectives: building a leading educational nation, achieving national rejuvenation, and responding to global transformations. This theory, fundamentally guaranteed by the Party’s comprehensive leadership, insists on transforming people-centered educational values into practice. Rooted in Chinese cultural heritage, it advances educational evaluation reform while promoting the localized innovation of Marxist pedagogical principles. Through practical pathways emphasizing faculty development and digital empowerment, it constructs a new “human-machine synergy” educational paradigm. This theory not only balances educational equity development with the fostering of national identity, but also emphasizes building a coordinated development mechanism integrating education, science, technology, and talent cultivation. Empirical evidence demonstrates that under the guidance of this theory, China’s educational modernization has effectively facilitated intergenerational leapfrogging in human capital and advanced the goal of building a leading educational nation, thereby providing substantial support for Chinese-style modernization.

Focused on teaching reform of the course Introduction to Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, the paper systematically explores the scientific connotation and practical pathways of the “Four-in-One” teaching model, which integrates classroom education with campus education, social education, and online education. Based on the Marxism epistemology and practice theory, the article reveals the theoretical logic of this model from three dimensions–theoretical foundation, structural design, and implementation path–to prove the meaning of this model in enhancing teaching effectiveness of the course. By vigorously bridging the gap between theory and practice, fostering the students’ psychological resonance with Marxism theoretical identity, promoting transformation of abstract concepts into conscious actions, and building an immersive learning environment that integrates online platforms with offline ones, the “Four-in-One” model attempts to effectively overcome the limitations of traditional teaching methods. As to practical application, the paper proposes some systematic strategies like constructing a teaching loop of “problem chain–thinking chain–value chain,” creating a trinity value field of “symbol–ritual–narrative” and advancing teaching practice from “observation and experience” to “participation and creation” so as to build a smart educational ecosystem for theory dissemination, help cultivate the students’ critical thinking abilities and innovative practical spirit, and form a sustainable teaching model in the end. Practice shows that this “Four-in-One” teaching model can effectively enhance the students’ political identity and ability for innovative practice and can, therefore, serve as a solution for reform of the ideological and political courses in the new era.

With the increasing demand for high-quality and professional teaching staff in basic education in the new era, online training has gradually become a key approach to promoting teachers’ professional development and addressing the problem of uneven distribution of teachers. However, the effectiveness of online training depends on various factors, among which the quality of training design is crucial, whose mechanism of action, unfortunately, remains underexplored. To address this issue, a hypothetical model, based on Holton’s training evaluation research framework and the theory of transactional distance, is constructed, with training design as the independent variable, transfer motivation the mediator, and training mode the moderator. The results of a follow-up survey of 1,124 primary and secondary school teachers using the Process plugin to fit and validate the model reveal that training design not only directly influences the effectiveness of online training but also exerts an indirect effect through transfer motivation. Furthermore, this indirect effect is moderated by the online training mode. Compared with the synchronous mode, the impact of training design on the effectiveness of online training is more pronounced in the asynchronous mode. Therefore, optimizing training design is one of the most important ways to enhance the effectiveness of online training.

Promoting digitalisation of education is an important initiative for strengthening the nation through education, and knowledge graphs, as the primary support for AI to enter the cognitive intelligence exploration stage, is one of the most effective vehicles to carry forward digitalisation of education. Based on an exploration into the value of innovative application scenarios of knowledge graphs in the process of digital teaching, and an analysis of the logic of construction of knowledge mapping in course Pedagogy of primary education majors from three dimensions–dimensional analysis of value, content and means–the article proposes: 1) conceptual innovation: technology integration centered on the essence of nurturing people; 2) path reconstruction: construction of a four-dimensional stereoscopic goal system; 3) value guidance: in-depth integration of ideological and political elements in the curriculum; 4) ability enhancement: practical paths for the iterative improvement of teachers’ digital literacy and teaching skills; and 5) evaluation system: a holographic evaluation mechanism of human-machine collaboration. Finally, the article summarizes the effectiveness of knowledge mapping in practical teaching of Pedagogy by pointing out the future challenges arising from effectively observing the reality of technology.

Illustrated Imperial Tribute Bearers of the Qing features captioned portraits of 17 subgroups of the Luo peoples in the border areas of Yunnan, Guizhou, and Sichuan provinces in the early and middle Qing Dynasty (1644-1911). These portraits, in turn, feature traditional Luo costumes, mainly including hi-hats, wraps, bronze earrings, short coats, shawls, pleated skirts and bare feet. These colorful Luo costumes show the needs of the Luo peoples to adapt to the natural environment for convenience in labor on the one hand and, on the other hand, reflect facts of the Luo society at that time, such as imbalanced social development across different areas and work division between the sexes. Costumes depicted herein represent not only the aesthetics philosophy of the Luo peoples, but also demonstrate their social change process characterized by nationality identity in the early and middle Qing Dynasty.

Confucian culture is the cardinal representative of ancient Chinese culture. After thousands of years of development, Confucian influence has infiltrated cultural works of both ancient and modern times. A Dream of Red Mansions, an immortal masterpiece that embodies traditional culture, is no exception. In it, every word, every character, and every action contain elements or connotation of Confucian culture. In the words of Leng Zixing, the sentence “a family which spent its time in feasting and revelry, a household devoted to the pursuit of culture and learning” tells it all by accurately pointing out the mainstream social ideology in the novel–Confucianism. Under the influence of Confucian culture, the plots, characters and even their names in the novel reflect Confucian culture. But Confucianism is not without criticism, even in this very novel. Through in-depth study of it, we can gain a deeper understanding of Confucian culture.

Meige, a creation epic of the Yi, depicts an ideal vision of harmonious coexistence between humanity and nature through its distinctive narrative modes, embodying both the unadorned aesthetic consciousness of nature and the profound ecological philosophy. Taking Meige as research object, this study attempts to construct a theoretical framework of natural aesthetics to systematically elucidate the ecological wisdom, aesthetic values, and pedagogical implications embedded in the text of the epic. In line with the theoretical logic of human-nature interactions, Meige is revealed to have constructed a primal aesthetic system centered on nature worship through its tripartite narrative structure: creation of heaven and earth–origin of all beings–birth of humanity. Meige constructs a trinitarian symbolic network comprising flora-fauna imagery, geo-spatial signs, and living aesthetic systems–a matrix that simultaneously encodes the Yi ancestors’ cognition of natural laws and manifests their unique cognitive faculty to sublimate material needs into spiritual aesthetic pursuit. The study reveals an eco-ethical view of “human-nature symbiosis” embedded in the narrative of Meige. Its cultural memory mechanism, formed through ritual performances and oral transmission practices, provides a referential cognitive paradigm for contemporary ecological civilization construction. Rooted in subsistence praxis, this aesthetic-cognitive logic not only expands the theoretical dimensions of ethnic literary studies, but more significantly, demonstrates the regenerative value of traditional ecological wisdom in the modernization processes.

The Hani society has experienced a long evolution from the mutual assistance organizations based on the need for survival and security in the early tribal times and the mutual assistance organizations based on the need to maintain village community in the terraces agrarian times to the mutual assistance organizations based on the need to alleviate “modern anxiety” in the contemporary times. The authors argue that the mutual assistance organizations popular in modern Hani society not only inherit the traditional wisdom of the community-based mutual assistance highlighting the village community and the flexible contractual mutual assistance like Angjuejue, Niutata and Cetazha, but also respond positively to the widespread development anxiety, interpersonal anxiety and cultural anxiety in modern society. Finally, the study contends that these new types of mutual assistance organizations may encounter potential issues such as credit crisis and social fragmentation.

In Never Let Me Go, Kazuo Ishiguro tells the tragic story of cloned humans living under the shadow of disciplinary mechanisms who, without identity, become organ donors. Cloning technology deprives cloned individuals of the dignity and rights they are entitled to as living beings, exposing the moral blind spots and ethical dilemmas of natural persons in the face of technology. The conflict between technological rationality and moral rationality is the fundamental reason underlying the deviation of technological development from the ethical course, and the lack of individual identity and the distortion of ethical relationships make it difficult for individuals to find the meaning and value of life, thereby eroding the foundation of human existence. Kazuo Ishiguro tells us that every subject of life should be entitled to equal value and respect, that the writers should not only pay attention to technological progress and the ethical, moral, and humanistic concerns behind it, but also examine whether development of technology tramples on the dignity of life. Only by maintaining the balance and coordination between technological rationality and moral rationality can humanity overcome ethical crises and survival dilemmas to achieve true civilization progress and social development.

In the process of sustained canonization, Li Zhun’s novel The Yellow River Flows East still retains high value for interpretation and academic research. In the text of the novel, the novelist captures the historical event of the Yellow River levee breach at Huayuankou, Henan Province in 1938, anchoring his creation from the standpoint and perspective of the refugee group in western Henan, and mapping the identity crisis of the peasant group under the background of the aftermath of the disaster in the 1940s. In his attention to identity politics represented by the refugee group images, the emotional political space and emotional geographical discourse centering around Henan emerge, revealing the inner emotional structure of Henan farmers in their fight against disasters. Then, through the resolution of the confrontation between the discourse of local refugees and that of mainstream power represented by the official government, the revolutionary metaphor is transformed into the writing of the structure of reform experience, and the emotional factors and emotional political metaphors in The Yellow River Flows East are driven deeper to the level of cultural and literary thought.

While the diaristic form of A Madman’s Diary (1918) by Lu Xun has been widely recognized in academia, its diaristic tradition has so far received little attention, a phenomenon stemming primarily from the fact that the diary format itself is ostensibly self-evident enough in form to expel excessive academic controversy. On the other hand, academia has predominantly regarded its form as derivative of Gogol’s fiction, thereby overlooking the influence of China’s native diaristic tradition on its composition. By the late Qing Dynasty, or the turn of the 20th century, the diaristic genre had evolved into a literary form circulating among master-disciple circles and friends as a medium of mutual admonition that was primarily devoted to healing maladies and moral self-correction. While engaged with Western modernist individualism, Lu Xun simultaneously emphasized the moral essence of traditional revivalism. Thus in his revolutionary text A Madman’s Diary, he adopted the self-cultivation diary genre–a conventional form for the literati–yet implemented modern transformations in its content, form, and circulation. This textual strategy manifests the clash between the old and new moralities, as well as the entanglement of tradition and modernity.