Great achievements have been attained and rich experience gained in comprehensively deepening reforms in the new era. Always adhering to the centralized, unified leadership of the Party is the fundamental political guarantee for reforms, centering around the theme of Chinese-style modernization and institution building their basic practical logic, implementing the people-centered value their ultimate value orientation, sticking to systematic and dialectic thinking their scientific method compliance, and determination to deepen and carry them through their deep spiritual driving force. An in-depth summary of these historical experiences and their implementation are highly significant for further deepening reforms comprehensively and promoting Chinese-style modernization.

The Third Plenary Session of the 18^th CPC Central Committee adopted The Decision on Major Issues Concerning Comprehensively Deepening Reforms, officially launching the program of deepening reforms comprehensively. At the Third Plenary Session of the 20^th CPC Central Committee, the program to further comprehensively deepen reforms was proposed to promote Chinese-style modernization. Distinctive characteristics for deepening reforms comprehensively for the new era are numerous, including 1) its direction is clearly defined; 2) its subject is the people; 3) the domains covered are extensive; 4) the measures adopted are systematic and coordinated; 5) the reform progress is continuous; and 6) the issues involved have guiding value. An in-depth summary and a scientific academic explanation of these characteristics will have pivotal importance to ensure that this program to further deepen reforms comprehensively will progress in the right direction, our development will go deeper and all the people will benefit. This way, valuable reference will be provided for driving forward reform deepening further, promoting Chinese-style modernization and constructing a modern socialist China in an all-round way.

At the Third Plenary Session of the 20^th CPC Central Committee, comprehensively deepening reforms further to promote Chinese-style modernization in all respects was proposed as a strategic move. This reflects the profound understanding and accurate grasp of the laws of reforms by the Party. It is a move of historical necessity and profound internal logic. Viewed from the perspective of historical logic, it is a result of the experience of different stages of reforms: launch, deepening, comprehensive deepening and further comprehensive deepening. Viewed from the perspective of actual logic, it is an inevitable response to the development of conditions of the world, the country and the Party. Viewed from the perspective of internal characteristics, it is a strategy of clearly defined objectives, distinctive value orientation, emphasized reform objects and strong leadership guarantee. Viewed from the perspective of thinking, it should be carried out adhering to four dimensions-innovation, dialectics, rule of law and systematicness.

Lenin's What to Do?, a classic article on proletarian party construction, contains abundant ideas regarding self-revolution. Analyzing Lenin’s thought on self-revolution contained therein from four dimensions-self-purification, self-perfection, self-innovation and self-improvement-will be helpful to better understand the thought of self-revolution of proletarian parties. It suggests that to do a good job of Party building in the new era we should carry out criticism and self-criticism, actively identify problems and rectify them, focus on the “key minority,” cultivate high-quality leading personnel, follow the mass line, always adhere to the people-center philosophy, adhere to the guidance of Marxism, and arm the mind with scientific theory.

Development of artificial intelligence is always accompanied by its ethical risk. To examine the ethical “risk image” of artificial intelligence with Marx’s view on ethics of science and technology, we should see that 1) the intervention of artificial intelligence as an intermediary in social life will cause the imbalance of the ethical relationship between human and self, or lead to the dissipation of initiative, the elimination of autonomy, and the elimination of self-oriented risk of the subject; 2) the imbalance of ethical relations between people may lead to the worsening of trust crisis, the aggravation of privacy violation, the deepening of inherent prejudice, and the widening of the digital divide; 3) the disorderly ethical relationship between human and society may lead to the risk of limiting the overall development and escalating class oppression; and 4) the ethical relationship between man and nature will go out of control, which may lead to the risk of resource capture exceeding the threshold, species diversity overpressure, and intergenerational equity exceeding the boundary. Disclosure of the ethical risks of artificial intelligence provides not only a necessary prerequisite for the research, development and application of artificial intelligence, but also a solid foundation for its sustainable development.

Professional accreditation of normal education is an important measure to enhance educational content and quality of student development in the strategic context of popularization of higher education and the State’s plan to cultivate normal students. Although notable achievements have been attained in returning to the original educational goal, standardizing educational behavior, improving quality of graduates of normal education in this accreditation mechanism and its practice, problems do exist in terms of limited notion acquisition, homogeneity in evaluation and discontinuity in improvement. To solve the above problems, this paper suggests as countermeasures strengthening layered training, optimizing the accreditation mechanism, applying strict examination, and adopting long-term mechanism so as to provide some reference, both in theory and practice, for improving effect of accreditation of normal education to eventually enhance quality of graduates of normal education.

Advocacy to integrate the notion of common prosperity into the theoretic courses of university ideology and politics education can help the students better understand the nature of socialism through practice and deep thinking. As a necessary requirement to strengthen the students’ sentimental responsibility in their identity with the cause of common prosperity, it has profound practical reason and value. To complete this integration, the basic rules of emphasis on content, principles and effect of related courses should be observed. In reality, however, problems do exist, such as difficulties in deepening teaching reform, achieving profound effect, advancing through the points hard to teach, and combining different teaching modes. To solve these problems, measures of different aspects should be taken, including enhancing both teaching and research capacity of the teachers, studying the learning patterns of the students, breaking down the inter-disciplinary barriers in university ideology and politics courses, and releasing the “potential advantage” of multiple teaching methods. Only in this way can courses of higher quality be offered in universities to enhance the effect of telling the story of China of common prosperity.

The consciousness of community for the Chinese nation is formed in the long process of multi-ethnic exchange, communication and integration that is best demonstrated, in visual and centralized manner, in the festival culture–the culmination of the historical sentiments, values, ethics and behavioral modes of a people. Thus certain forms and norms develop to help the people identify themselves in strong psychological and spiritual bonds. To construct the festival culture pedigree of peoples of Yunnan is to construct an identity framework, so as to forge a strong consciousness of community for the Chinese nation. To do so, it is necessary to, from the perspective of cultural identity, identify the related elements between their festival culture and the Chinese culture in general and bridge their sense of identity with the latter, so as to provide important cultural resources and native cases for constructing their cultural identity with the national identity to eventually forge a strong consciousness of community for the Chinese nation.

Public culture space in the rural areas refers to the physical space serving as vehicle of collective memory, customs, history and culture of the villages. It is a space of great importance embodying exchange, communication and integration of the ethnic groups. Forging a strong consciousness of community for the Chinese nation to promote construction of rural public culture spaces in the areas inhabited by minority ethnic groups is the inevitable requirement for adhering to the main work line in the aforesaid areas, making use of the functions of culture spaces and accomplishing the objective of rural revitalization. A field investigation shows that while notable achievements have been attained in adhering to the main line to construct public culture spaces such as building public facilities, organizing cultural activities, creating cultural atmosphere and providing cultural products and services in the villages under the jurisdiction of Chuxiong Prefecture, Yunnan Province, problems do exist such as space isolation, over homogeneity, limited mass involvement and low standardization in construction. To solve the above problems, the paper suggests an optimized path to promote rural public culture space construction through forging a strong consciousness of community for the Chinese nation from four aspects–ideological guidance, subject definition, content optimization and procedure standardization. These measures are of both theoretical and practical significance for national unity, social stability and development of rural culture.

It is currently argued in academia that rural industrial revitalization initiative led by grassroots Party organizations cannot work. However, an empirical research on the townships of Xinping County found that the grassroots government and Party organizations can, following “government and party rationality” and guided by “government-Party integration” practice, form an industrial development model based on government-Party integration in three aspects: implanting organizations through political integration, lowering transaction cost through public service integration, and reducing factor cost through industrial resource integration. Of course, formation of this model is determined by the relationship between the state and the society. Based on the theory that the Communist Party of China created the state and the society, this paper proceeds to explore the theoretical logical trajectory of the formation of the above model through the case study on Xinping and attempts to provide a theoretical upgrade by explaining the order of government-Party integration.

The wave of digitization is sweeping the world, and China’s border areas are inevitably involved. A digital media practice research of Dizhengdang Village, a village on the Sino-Burmese border, found that digital media practice in the border villages has obvious intergenerational differences. Digital media improve the villagers’ right to know, opened up development paths for their villages, changed the traditional concept of marriage, and impacted the traditional culture and social structure. On the other hand, shortage of professionals, lack of media literacy, and lingual barriers mean that digital integration of border villages remain superficial and marginal, making it difficult for the villagers to benefit from the development of the digital era. High-quality integration of digital media in China’s border villages still has a long way to go.

A Tale of Two Cities depicts the intense class conflicts and ethical dilemmas between the aristocracy and the common people in French society. The analysis of multiple ethical threads in A Tale of Two Cities delves into the ethical dilemmas faced by key characters such as Dr. Manette, Madame Defarge, and Charles Darnay. By dissecting the interplay between human nature and beastly instincts in the social context, this article reveals the ethical value choices, and their consequences, made by these characters in moral dilemmas. A Tale of Two Cities is imbued with Dickens’ humanitarian ideals, as key characters in the novel strive to use rational willpower to control the beastly instincts inherent in human nature when facing ethical value choices. This enables them to make correct ethical choices amidst the moral dilemmas of war. Such choices are crucial humanistic factors in resolving class conflicts and quelling wars, while showcasing the moral instructive function of literary works.

During the war in the 1940s, Feng Zhi (1905-1993) experienced a life of migration. In his spiritual pedigree, the great Tang poet Du Fu (712-770) has a tremendous influence on him in the 1940s: he “denied” his literary works written in the 1920s and the 1930s, then absorbed, transformed and inherited Du Fu’s spirit, thus completing his breakthrough. He abandoned some liberal ideas, tried to intervene in the real society of China on a personal basis, and amplified his “intervening” realistic concern in the “patience” of “work and waiting.” At the same time, he made a “heterogeneous” breakthrough from his own times on the basis of Du Fu. He showed his thoughts in the form of essays by virtue of modern media and the unique cultural field of the wartime Kunming.

Ishinpo collects numerous works on herbal medicine, with a rich variety of drug terms. Although the literal meanings of the names of some drugs seem confusing, they may contain profound cultural information. Under the influence and infiltration of ancient traditional cultural atmosphere, the ways of naming traditional Chinese medicine show a diversified state. Discussing the naming rationale of medicinal words from three perspectives–argot culture, folk culture and taboo culture–this paper reveals their etymology and elucidates the ancient way of understanding medicine.

During the Ming and Qing Dynasties (1368-1911), the establishment and eventual abolition of the garrison system in Southwest China’s border regions spurred significant migration of military settlers into the borderlands of Yunnan. This influx led to profound structural transformations in the local population and brought about sweeping changes in the historical and cultural dynamics of the region. The governance strategies implemented in Beisheng Prefecture (with its administrative center in modern Yongsheng County of northwestern Yunnan) during this period vividly illustrate the historical interplay between state mobilization and local responses that created opportunities for interaction, exchange, and integration between indigenous populations and the garrison settlers. From the establishment of the Lancang Garrison during the reign of Hongwu Emperor (1368-1398) of the Ming Dynasty to implementation of the policy of replacing native chieftains with state-appointed officials of the Qing Dynasty, the military settlers and local ethnic communities in northwestern Yunnan forged shared spiritual and social frameworks through material exchange, cultural mutual learning, and collaborative governance. These interactions laid a solid historical foundation for the diverse, inclusive and vibrant ethnic cultures of this region. In essence, the practices of interaction, exchange, and integration between migrants from China’s heartland and borderland communities–characterized by resource sharing, spatial coexistence, and collective territorial defense–constitute not only a diachronic historical experience but also a synchronic embodiment of the shared consciousness of the Chinese nation. These local practices provide rich narrative resources for contemporary expressions of national unity and identity.

In long-period-perspective terms, noodles (including other dough foods prepared in other ways) fall far behind other rice foods of similar shape in popularity due to quality of wheat. Located on the edge of the wheat belt, Yunnan had never paid much attention to growing wheat, whose yield had remained far behind those of rice and beans, until the modern years when introduction of seed selection, breeding, flour grinding, noodle production and other techniques began to win a decent market share for wheat in its competition with other sideline crops. Ever since then, noodles have been playing a rising role in the diet of the people of Yunnan, whose wisdom and hard work boosted not only noodles production, but also the whole related industry chain. The Korean broadcasting network KBS, however, mistakes mixian (a noodle-shaped local rice food) as wheat noodles in its documentary The Road of Noodles, a preset situation where the enthusiasm of producing and consuming noodles of the people of Yunnan sinks into oblivion. Doubtless wheat noodles play a big role on Yunnan table and the exploration and practice happening in the wheat producing area of Yunnan connecting with the “Road of Noodles” cannot be obscured by stronger discourse.

Tourism flow accelerates the communication between people, and then speeds up the integration and innovation of multiple cultures, thus constituting a new connection in terms of cultural significance. Food, as a cultural symbol of a specific society, forms a “spatial community” in line with local cultural expression and tourists’ identity in tourism flow. From the perspective of tourism flow, this paper analyzes the community consciousness of the Chinese nation and its structure level contained in the “Long Street Banquet” of the Hani people in Yunnan Province. The study finds that tourism flows break down the traditional cultural logic of “man and God” and “man and man” of the “Long Street Banquet” into four levels–a historical narrative with the common cultural identity of China, “green, ecological and safe” material, the spirit of promoting power, and the society in which all ethnic groups eat together. In other words, from the structural level, the “Long Street Banquet” in tourism flow realizes the identity of all levels in the relationship of interaction and integration of the host and the guest, and finally manifests itself as the base level of “I” identity, the advanced level of “others” identity, and the integration level of “Chinese nation” identity.