Policies of literature and art play a guiding role in the cultural governance of a socialist country. Since the Reform & Opening-up Policy was implemented four decades ago, the Central Committee of the Communist Party of China (CPC) has made dynamic changes to policies of literature and art according to different times, which creates favorable political and cultural settings for developing artistic and cultural endeavors in a socialist society. In the early days of the Reform & Opening-up Policy (1979-1990), political taboos abounded in literature and art, later restricted by direct intervention of political leaders and mandatory directives. The 2nd-generation Central Committee of the CPC, led by Mr. Deng Xiaoping, took a look at the situations and modified the policies of literature and art. Thanks to the effort, the relationship between art, literature and politics was redefined, the aesthetic attributes of literature and art were re-established including the following as the new missions of literature and art in the Reform & Opening-up: to meet the spiritual needs of the people, and enhance the ideological, cultural and moral caliber of the whole society. This major shift in policies disengaged literature and art from politics, and created a favorable political setting for the Aesthetic Rush in the 1980s and the boom, innovation in the practice of literature and art.  After 1990, socialist market economy took shape and triggered off the growth of literature and art. The new social settings led to new issues in literature and art, the core being the tension between literature and art's cultural and economic value. In a market economy, the cultural value of a work cannot be without the market, which is detrimental to academic results contributing to the wellbeing of a society and works of literature and art focusing on people's basic interests and national wills. Therefore, at the 6th Plenary Session of the 17th CPC Central Committee, the Central Committee of the CPC made a report entitled Decisions on Major Issues in Deepening Institutional Reform of Culture and Promoting Socialist Cultural Boom by the Central Committee of the CPC, according to which the guiding principle was to Promote the Major Trend and Foster Diversity. On the one hand, the cultural market would be guided and standardized by policies and regulations; on the other hand, refined works of literature and art with ethnic or local features should be encouraged, public views be guided, vulgar practices be curbed. Both were used to ensure steady growth of socialist works of literature and art in the market economy.  From 1990 to 2012, practices of literature and art, guided by the policies, enjoyed a boom while criticism, especially aesthetic criticism, began to have blurred values, neglecting ethics and lacking depth and breadth. The absence of criticism worsened the value confusion in China's works of literature and art. Since 2012, the Central Committee of the CPC, led by President Xi Jinping, offered a cultural turn in the policy-making in literature and art and stressed the aesthetic, cultural values of works and cultural stance of cultural-criticism theories. In 2014, President Xi made a speech on literature and art, in which he proposed the notion that the Chinese Spirit is the Soul of Socialist Literature and Art. In 2017's Work Report issued at the 19th National Congress of the CPC, President Xi talked emphatically about Cultural Confidence and the need to delve into the refined cultural notions in Chinese traditions. Policies of literature and art of this period of time had global visions and focused on the cultural distinctiveness of China's literature and art. There is a stress on the balance between intrinsic nature of art, literature and their relationship with market; equally there is an adherence to People First as a cardinal principle. All in all, the policies in this period are more established strategies of cultural governance and confidence, which mirrors the CPC's notion of seeking truth from facts and keeping abreast with times in the new era.

The Chinese national food security strategy has shifted from emphasizing grain output to emphasizing grain production capacity，which requires reforming the formation of agricultural production structure and regional distribution in keeping with regional resource endowment. In this new historical background, whether agricultural policies should stick to regional self-sufficiency or encourage moderately differentiated development based on resource endowment in the future, depends on whether there exist positive or negative spillover effects of agricultural production in each province and the impact of agricultural competition on productivity. However, currently there are two problems in the research on China’s agricultural interprovincial competition and its spatial spillover effects in academia: one is that it is difficult to accurately measure the concept of ″competition″; the other is that it is difficult to extend the influence of competition on the overall or industrial economy to the agricultural field. This article uses a spatial production model to investigate the levels of interprovincial agricultural competition and its impacts on China’s agricultural production from 1995-2015. A model averaging method is adopted to combine the competitions of two dimensions (segment-and region-wide) into multi-dimensional competition. Moreover, an agricultural TFP determination equation is used to estimate the effects of interprovincial competition on agricultural productivity and test time and regional heterogeneityrespectively. There are three central contributions of this article: (1) The bi-dimensional correlation between segment and region has been taken into account to estimate the agricultural productivity more precisely; (2) Multi-dimensional intensity index can be utilized to distinguish the heterogeneity of different competitors; (3) It analyzes the interprovincial agricultural competition from both spillover effects and productivity. The empirical results are as follows: (1) It finds evidences of negative spillover effects due to competition, which may reduce the productivity growth; (2) Agricultural competitions vary greatly among provinces. Traditional agricultural provinces face the most intense competition in agriculture, while ethnic minority or more remote provinces face less intense competition; (3) An agricultural TFP determination equation shows negative impacts on total factor productivity due to competition; (4) Moreover, these negative effects are not only widespread in different regions, but also tend to expand gradually. Therefore, based on the above empirical results, the following two policy implications are put forward: one is to encourage differentiated production of interprovincial agriculture; the other is that against the background of ″rural revitalization″, the government should strengthen the investment intensity in education, the financial support for agriculture and infrastructure, so as to effectively improve the agricultural total factor productivity, ensure a sustainable agricultural growth with high quality and achieve the goal of an ″industrial prosperity″ in agriculture.

What is foreign educational history? What is the use of foreign educational history? As an academic field, what should be studied in foreign educational history, and how should it be studied? As a category of knowledge, what should foreign educational history teach? How should it be taught? These questions constitute the starting-point propositions of foreign educational history. In the process of a century of foreign educational history in China, these propositions have been repeatedly discussed by generations of scholars. They are not only related to the ontology of educational history, but also point more to a series of problems such as the purpose, meaning, attributes, and paradigm of educational history. It has mainly experienced four basic stages of development: 1) The beginning of the germination in the early 20th Century to the beginning of the reform and opening up. In China, foreign educational history grew comparatively with higher normal education. As a course, the requirements to compile textbooks and research were produced by it. Before the founding of New China, the earliest textbooks on foreign educational history in China were mainly based on the directly translated works of Japanese scholars. In 1921, An Outline of Western Educational History was generally acknowledged by the academic community as the first foreign educational general history independently written by Chinese scholars. It was compiled by Jiang Qi and led to a "golden age" of foreign educational general history compilation in the 1920s and 1930s. However, with the outbreak of the Anti-Japanese War, foreign educational history compilation and research immediately entered a period of low tide. After the founding of New China and before the reform and opening up, the compilation and research of foreign educational history were also disturbed to a great extent by ideology. 2) The difficult recovery in the early 1980s. After the reform and opening up in 1978, the recovery and reconstruction of foreign educational history work began. In the early 1980s, the scholars of foreign educational history began to discuss specific theoretical problems such as ontology, theory of knowledge, methodology, and value theory in the subject system of foreign educational history. This was based on clarifying the misunderstandings of foreign educational history research before the reform and opening up. 3) The positive development in the mid-1980s. The textbook construction of foreign educational history achieved fruitful results, and a large number of textbooks were published. The academic organizational system was perfected and academic content emerged. Many young foreign educational history scholars enthusiastically discussed problems regarding historical material construction, research categories, and research methodologies. 4) The crisis and turn since the new century. On the one hand, the enrollment number, discipline construction, and textbook compilation of foreign educational history have been considerably developed. However, on the other hand, there are practical problems such as a decrease in research teams, the imbalance of personnel structure, the anomie of research work, and slow discipline development. In the face of crisis, problems such as ontology value, research paradigm, and historical material construction have begun to be systematically reflected in foreign educational history research. The foreign educational history view has begun to be reflected under the influence of new history. Western educational history theory has begun to be challenged. After reviewing the process of a century of foreign educational history, we can clearly see that, on the one hand, due to the hard work of scholars, foreign educational history research has made positive progress under extremely difficult conditions. However, on the other hand, long-standing problems, which seriously constrain substantial research progress, have not been sufficiently resolved. Future researches on foreign educational history should focus on the following aspects: first, scientific and rational views of educational history have to be constructed. The legitimacy and rationality of educational history as a discipline should be communicated. Secondly, the relationship between "seeking knowledge" and "seeking for use" is correctly handled. The utilitarianism and pragmatism in educational history research should be opposed. Thirdly, the normative consciousness of educational history research is strengthened. The collation of academic history and historical material construction should be strengthened. This should give educational history research a stronger methodological consciousness. Fourthly, the relationship between "macro understanding" and "microscopic research" and the relationship between "foreign research" and "China’s vision" is handled scientifically. This should give Chinese foreign educational history research a strong starting point for sustainable development.

The social quality theory has been put forward by European scholars since the end of 1990s, and it has received positive responses from scholars all over the world. According to this theory, the criterion of measuring a social development level cannot rely solely on the economic index, and it needs to comprehensively evaluate the overall development of a society through social economic security, social cohesion, social inclusion and social empowerment.The original intention of the European social quality theory is to solve the problem of non-coordination between the economic development and social development in Europe, which has important reference and guiding significance for the current social development in China. At present, the Chinese society is in a new stage of development with the expansion of the middle income group, the main demand of the social public has gradually changed from traditional material needs to the pursuit of high-quality social and political life.In order to meet this new social demand, there is a need to promote the improvement of social quality through the implementation of effective social policies, and meet the new social needs of the public. There has been no sufficient discussion on whether there are cognitive differences between different social strata in different dimensions of social quality theory at present. There are some differences in the evaluation of the relative importance of different dimensions of social quality among different social groups.Therefore, based on the survey data of CSS2017, this paper analyzes the cognition of different social groups about the effect of four dimensions of social quality on the overall development of society comprehensively.Through the establishment of a regression model of social development quality evaluation of different social strata, and a comparison of the regression coefficients of each model, difference of the quality evaluation of social development quality between different social strata are analyzed.The empirical study shows that there are significant differences in social demand and the evaluation criteria of the overall development of the society between the low social class group and the upper-middle social class group.The emphasis of the social quality evaluation of the low social class group is mainly on the basic socio-economic security, whether medical care, pension and other livelihood security or basic housing security have a significant impact on their social evaluation.However, social empowerment and social cohesion have no significant impact on the overall social evaluation.For the upper-middle social class groups,their focus on social quality evaluation focuses on two aspects: social cohesion and social empowerment, that is, social cohesion and social empowerment have a significant impact on their overall social evaluation. Finally, there are some differences in the social needs and the quality evaluation of social development of different social strata.Therefore, we believe that we should formulate corresponding social policies. It includes further improving the level of social security, regulating the income distribution mechanism, eliminating social segregation and discrimination, widening the channels of social and political participation, and enhancing the level of political participation and social participation of the people.

This Article illustrates the subtle relationship between the free flow of personal information and privacy protection. It then examines the present legal framework of cross-border data flow and intends to provoke further reflection on the field. Additionally, this Article suggests proposals for China to protect privacy while simultaneously promoting the development of cross-border e-commerce. First, with respect to the relationship between the free flow of personal information and privacy protection, research shows that the transfer of personal information has significant influence on an economy. Despite this, it may trigger concerns over privacy protection. Considering that, different national policies have created obstacles to the transfer of said data, while hindering the economy development. Hence, this Article focuses on the development of cross-border e-commerce to explore the protection of privacy of personal information in the process of cross-border transferring, which inherently includes both the international and domestic angles. Second, this Article compares different international, regional and domestic regulations and draws conclusions. Multilateral legislation has three intrinsic deficiencies. The first deficiency is the divergence in values that augments different paradigms. There are currently two legislative paradigms, one that emphasizes privacy protection and the other that emphasizes economic development. These two paradigms have two different approaches to regulating data flow. It impedes the formation of a widely-accepted international rule The second deficiency in multilateral legislation is the imbalancebetween “soft law” and “hard law”. This will hamper governance by rule of law for inherent defects of both rules. Third is the possibility that the regulations will have force but lack pertinence, generality and operability. As to domestic laws, they can be classified into 3 categories: “adequate protection”, “data controller’s ensurence” and “subject’s consent”. Each mode has its own advantages and disadvantages. The European Union, the United States and China represent one of the categories to regulate cross-border flow of personal information. Finally, This Article suggests that China regulate the transfer of personal information from three dimensions. First, China should construct legal regulations at the unilateral, bilateral and multilateral levels with a healthy interaction between the three. Second, concerted efforts between Chinese market participants are needed: individuals must nurture legal awareness; enterprises must work on capacity building; and the government must enhance the governance framework for information privacy. Third, China should try to strike a balance between national security, economic development and privacy protection without bias in favor of one or the other. The innovative part of this Article is that it chooses the perspective of the development of cross-border e-commerce to explore the international flow of personal information and puts emphasis on privacy protection under that data flow. As a new form of international trade, cross-border e-commerce has incomparable advantages over traditional trade and promotes a new reform in international trade. And the cross-border data flow is of great significance to it. Hence, it is significant to seek countermeasures to enhance the coordination and progress between difference rules.Further, it enumerates the relative rules and makes detailed comparisons between them. Practically, China is initiating the “Digital Belt and Road Initiative” and, being one of the largest markets for cross-border e-commerce, researching on privacy protection under data flow is inevitable.

As a new field, the two-sided platform has multiple dilemmas and contradictions in the governance of intellectual assets within the platform, which cannot be solved by the appropriability theory. It is urgent to introduce a new theoretical perspective to explain how innovators profit from innovation in the context of the two-sided platform. It is possible to explain the governance practice of intellectual assets in the two-sided platform by institutional work which observieshow specific behaviors construct the institutional workfrom the micro level, and the legitimacy theory whichanalyzesthe interactions between organizations and the environment. Institutional work is the institutional construction in the process of micro-action from the perspective of "work". Legitimacy theory is a larger conceptual category than appropriability theory, which can construct regulations, norms and cognition that benefit from innovation by observing the practical actions of intellectual assets governance on the two-sided platform. Through the vertical single case study method based on the grounded theory, the practice of intellectual assets governance on the two-sided platform is presented as a three-stage institution change model of institutioncreation, institution reengineering and institution maintenance. At the stage of institution creation, the establishing contracts work for intellectual assets governance is carried out. Platform leaders, buyers and rights holders, as the main actors in the institutional work, jointly carry out legitimation strategies based on symbolic strategies and construct "cognitive legitimacy" and "normative legitimacy" in the field of intellectual assets governance organization. However, the "norm" and "cognition" at this stage have produced deviations in the pursuit of the network effect on the two-sided platform, resulting in the failure of effective governance in establishing contracts work and pushing the governance of intellectual assets to the next stage. The stage of institution reengineering includes building identity work and establishing connectionworkofintellectual assets governance.Platform leaders, rights holders, authoritative departments and small and medium-size sellers have become the majoractors in the implementation of the institution. Through symbolic legitimation strategiesand material legitimation strategies, the organization field of intellectual asset governance in the two-sided platform has been constructed to form regulative, normative and cognitive legitimacy and achieve the goal of intellectual assets governance. In the institution maintenance stage, the guaranteeing and facilitating work of intellectual assets governance was carried out. Through the joint actions of platform leaders, rights holders, local governments and small and medium-size enterprises, the intellectual assets governance institution constructed in the institution reconstruction stage was strengthened and promoted, and the cognitive legitimacy and regulative legitimacy were constructed in a wider organization field, ultimately realizing intellectual assets governance. The institution change model of intellectual assets governance expands the theoretical boundary of profit from innovation, explains the logic of intellectual assets governance on the two-sided platform with legitimacy theory, and deconstructs the actors, the legitimation strategies, the legitimacy in the organizational field of intellectual assets governance, the manifestation of institutional workstep by stepand reveals the logical relationship between them. The analysis of intellectual assets governance institutional work enriches the connotation of institutional work. The establishing contracts work, buildingidentity work, establishing connection work, guaranteeing and facilitating workof intellectual assets governance have expanded the connotation of institutional work and revealed the interrelation between different institutional works. The research on symbolic legitimation strategies and material legitimation strategies respond to the current change in the research on legitimation strategies: the legitimation strategies should be realized by the substantial change in the material world and the change in symbols and languages.

The Internet is a tool for people to record, release, to search or accept and exchange information. It can be understood as an information recording and transmission tool. The main factor of the Internet is to process information on a large scale with high speed and low cost. Therefore, any market failure caused by the inconvenient information processing will be improved by the development of the Internet technology. The improvement of the Internet to the market mainly manifests in three aspects. Firstly, the development of the Internet helps to alleviate the inadequacy and asymmetry of the market and reduce transaction costs. Specifically, the Internet improves the efficiency of matching supply and demand in the heterogeneous market (e.g. the decrease of the non-load probability and cost based on the Internet technology and the reduced frictional unemployment in the labor market), promotes the upgrading of consumer goods and life-oriented services, alleviates the excessive regulation phenomenon that cobweb type commodity may appear and eases the loan difficulties of small and medium-sized enterprises. Secondly, the Internet can improve the supply efficiency of public goods and commonwealth goods. The Internet helps the government correct deviations in technology and promotes democratic decision-making in municipal constructions. Thirdly, the Internet popularizes high quality education to purify the academic thought market. The ability of the Internet to disseminate information on a large scale enables the adoption of technical means, such as the Mooc and the duplicate checking. Therefore, it promotes the popularization of high-quality education and reduces the probability of plagiarism and copying. Meanwhile, the Internet disrupts the market in the following ways. It may result in a monopoly of information supplier, such as the oligopoly competition pattern of different products in the information service market. It also may widen the gap between the rich and the poor in different industries. If there is incremental capital-intensive technological progress in many sectors of an economy, there will be a polarization of income distribution and wealth distribution in the society, and this polarization is likely to be passed on from generation to generation. The Internet may stimulate the flood of false information, cause information explosion, stimulate bad commodity trade, etc. As a major technological progress in information recording and transmission, the Internet is not only helpful in improving the operation of the market in terms of information recording and transmission, and reducing the market failure caused by information problems, but some unscrupulous people will also use this technology to disrupt the market and cause some new market failures. The specific expression of market failure in the real market is highly related to the technical conditions. The Internet technology will change the specific expression of market failure and cause certain changes in the scope and pattern of government regulation of the market. Based on this, the government should carry forward the advantages of the Internet to perfect the market mechanism, enhance the ability of the government to regulate and manage the market, and further improve social welfare. At the same time, the government should effectively regulate some unscrupulous people who use the Internet technology to disrupt the market.

Artificial Intelligence (AI), with its application of algorithm and big data analysis, has uniquely altered human behaviors in journalism and communication. Embedded in autonomous intelligent systems, operations like robotic writing, algorithmic targeting, information filtering and social media bots have exerted a deep influence on journalism, communication and public opinions. The research on the ethics of journalism under the backdrop of AI is currently an overlapping field between Philosophy, Law and Journalism studies. Related researches, have focused on AI and the ethics of AI at the macro level, and its ethical consequences on the ontology of journalism ethics in the AI age. There are extensive appearances of research outcomes on AI and its ethical consequences in the writings of Technical Ethics, Algorithm Ethics of and Engineer Ethics. Among them, critical understanding on the moral subject status of technology is one of the shared concerns. Despite polarized answers, a transition system of morality put forward by Floridi & Sanders (2004) distinguished accountability from responsibility in morality, essentially placing mind-less morality for consideration. In this way, a philosophical conundrum is turned into observables in reality. Studies on the ethics of journalism in the AI age aim towards addressing issues around news practices in the face of the emerging new technologies. With the monopoly of news edit and news dissemination being undermined by new technologies, ′information cocoons′, ′post-truth′, ′algorithmic prejudice′ and ′right to be forgotten′ triggered off numerous discussions. The long cherished ethical traditions of journalism, namely journalistic objectivity and functions of the journalists, are greatly challenged. Therefore, the crux of the issue lies in the conflicts between new media technologies and the expectations on social ethics. Through clarifying who are the responsible bodies of journalism ethics and through examining the dialectical relations between the structure and the core of journalism ethics, we might be able to provide further suggestions to the regulations of media industry and articulate the footing on which researches in this field are to be conducted. In summary, the research trends of journalism ethics in the AI age might be on three strands， Firstly, a finer unpicking on the logic of technological problems can be effective on opening the black box, revealing how AI technologies change the way a message is delivered in the society and what the consequences of its ethics are and specifying the growing curve of AI and the window period for human intervention in between. Secondly, studies on journalism ethics need to wheel slightly away from a much practice-oriented and resolution-oriented model and move towards the ethics of communication for expanding more communicative possibilities with Philosophy of Science, Computer Ethics, and Engineer Ethics. Last but not the least, the quality of inter-disciplinary researches should be enhanced for forming a balancing power from humanities and social sciences under the discourse systems of technological advance and economic development. In the AI age, the striking progress of mediatechnologies makes up a media-omnipresent society. Automatic systems penetrate into the production, communication and interaction of news. Unlike the mere focus of traditional ethics of journalism on the content of news, journalism ethics in the AI age encompasses elements like data and coding in its ethical structure. However, the main principles of journalism ethics such as truthfulness, objectivity and minimize harm remain relevant. For adherence to these principles in the new age, it involves collaboration and coordination from non-conventional units beyond the scope of the news media.

Until quite recently, punning was merely regarded as a rhetorical device or the play of words. Many studies have been conducted from the perspective of structuralism, pragmatics, aesthetics, etc., while the research on the neural mechanism of this language phenomenon has largely been neglected. With the progress made in nonliteral language research, such as metaphor, humor, idiom, and irony, some researchers began to show renewed interest in the ″outdated″ pun research, especially its cognitive mechanism. Compared with the research on other types of nonliteral language such as metaphor, humor, and irony, the research on the pun processing mechanism is still in its infancy, and related studies on Chinese puns are even hardly seen in the literature. Therefore, it is necessary to review and summarize current findings in this field so as to provide guidance for future studies. Despite the lack of specialized semantic access models for pun processing, some pioneering studies can still be found, borrowing resolution models of lexical ambiguity such as the Exhaustive Access Model, the Selective Access Model, the Ordered Access Model, and the Reordered Access Model. Compared with the other three models, the Reordered Access Model is better supported by current findings. According to this model, the meaning access order of a polysemous word depends on the competition between the context and the word meaning frequency. In the case of a pun, the meaning with a higher frequency will be accessed first since both meanings of a pun are usually equally supported by the pun context. In other words, the two meanings of a pun are not accessed simultaneously but sequentially even though it may happen within a very small time window. Besides the progress made in understanding the semantic accessing process during pun comprehension, new findings are reported on its underpinning neural mechanisms as well. It is well established in the neurological literature that the left hemisphere exhibits advantages in language processing; however, more studies begin to show that the right hemisphere is also actively involved in non-literal language processing, especially in the case of less conventional nonliteral language. Findings from current pun research suggest that even though the left hemisphere shows advantages at the early meaning retrieval stage, the right hemisphere is crucial to the success of semantic-context integration and humor appreciation at the later stage. On the basis of current findings and the Model of Psycholinguistic Hemispheric Incongruity Laughter proposed by McHugh and Buchanan in 2016, we propose a Semantic Access Model and a Neurological Model of Pun Comprehension, hoping to shed some light on future studies. We argue that the salient meaning associated with a pun will be accessed first in both hemispheres; failing to pass the activation threshold, the other less salient meaning cannot yet be accessed. It is only when the language processor realizes that the salient meaning is only partially compatible with the pun context, will the less salient meaning be accessed thanks to the more sparse meaning representation manner in the right hemisphere, which then leads to a blending cognitive status where the two meanings intertwine with each other. Although the current neurological research is still at its emerging stage, far from satisfying in terms of scope and depth, we can still provide readers with some preliminary facts about pun processing. Successful comprehension of a pun and appreciation of its humorous effects hinge on the access to and the retention of two distinct meanings, which is subject to the influence of both the context and the word meaning frequency. At the initial stage, the language-dominant hemisphere (usually the left hemisphere) plays a critical role, while the right hemisphere begins to show its influence at the following semantic-contextual integration stage, which is argued to be crucial to the humor appreciation of puns.

When the first piece of the early Chinese texts written on bamboo strips in the Qinghua University collection was introduced to the world, ″Baoxun″ once attracted scholars' attention widely and is now the most studied piece of the Qinghua University collection. It is especially worth noting that the Chinese character zhong(中) appearing several times in this text was not only heavily researched at the time, but has also continued to be an academic hot topic to the present day, with new theories and interpretations put forward from time to time. These studies have undoubtedly enriched our understanding of this piece and the Qinghua University collection as a whole. Nevertheless, questions remain on the content, nature, and date of the ″Baoxun″ text as well as its connection with the Western Zhou history and other early Chinese texts. The consideration of ″Baoxun″ as King Wen's will to his successor is a reasonable assumption based on the contents of this piece of literature. Following this assumption, the exploration of the above issues is naturally situated in the context of rulership succession. Strangely, according to what is written in ″Baoxun,″ King Wen did not ask his crowned prince to follow the models of their own ancestors, like Hou Ji and Taiwang for instance, but instead to follow Shun and Shangjiawei, the previous kings of the Shang people. According to the sacrificial principles recorded in Guoyu and Liji, the Shang and Zhou people both presented sacrifices to their own ancestors, although they were put in the same sacrificial system centering on the Yellow Thearch. This only makes King Wen's will as recorded in ″Baoxun″ more interesting and confusing. In consulting related information scatted in Mozi as well as other transmitted texts and the oracle inscriptions discovered in Zhouyuan not long ago, which constitute important evidences showing that the first generations of the Zhou kings worshiped and presented sacrifices to deceased Shang kings in the early Western Zhou, we realize that what is written in ″Baoxun″ reflects to a large extent how the first Zhou kings inherited the Shang political culture and ritual practices. Viewed from this perspective, the sacrificial principle presented in Guoyu and Liji stating that people only presented sacrifices to their own ancestors was not created by King Wen or the Duke of Zhou right after the conquest of the Shang, as was traditionally believed. Rather, it is more likely a later construction by the Zhou people to distinguish the Zhou from its previous dynasty, and that could have occurred most probably after the middle or the late Western Zhou Ritual Reform, a phenomenon well observed through the analysis of the archaeological data available to us nowadays. Moreover, the construction of the two sacrificial systems of the Five Thearchs centering on the Yellow Thearch, known as the Zhou and Qin systems respectively, is identifiable in both transmitted and archaeological information, both dated to the Eastern Zhou Period. This kind of construction was probably related to what Lothar von Falkenhausen calls the Early to Middle Spring and Autumn Period Ritual Restructuring, representing the ambition to reconstruct the Zhou ritual resources so as to continue the efficient rule of the Zhou royal family in the crisis later labeled as the Zhou Ritual Collapse. What distinguishes the Zhou from the Qin system of the Five Thearchs is that the former borrowed more from the tradition in its construction of the sacrificial system, while the latter more willing to keep a distance from the Zhou tradition. If we understand the character zhong in this context, we find that it is surely connected with the rulership succession, denoting the source of legitimacy in this sort of succession, and a reflection of the early Western Zhou inheritance of the Shang political and ritual legacy. In the meantime, however, we should also be aware that the connotation of this character used in the ″Baoxun″ text is a reflection of the thinking of the Eastern Zhou people connected with the Eastern Zhou ritual reconstruction.

The art of William Blake's poetry and painting expresses one kind of sincere, unadorned and pleasant style. Blake's processes of creation does not add a painting for a poem or fill in a poem for a painting, but produces mutual creation of the symbiosis between poetry and painting. His art of poetry and painting opens up the realest window in to the abyss of his mind to present a natural poetic flavor and picturesque scene.  In essence, color elements are not only regarded as the mirror of Blake' s poetry and painting thought, but also one kind of color language to express poetic imagery. His poetic creation thought could be expressed by colors in his picturesque scene. The keynote of colors would originally recover true feelings and poetic visual characteristics in his poems. On the one hand, Blake is expert in applying transparent, pure, bright, gorgeous, delicate and graceful colors to pour out his poetic quality and flavor, which would express his emotion of hymn for kindness, benevolence, and harmony. On the other hand, he also make his efforts in applying all kinds of strong contrast colors, such as gloomy, garish, muddy, and dark colorful tones, to abstractly present his poetic emotion and indirect meaning. The mirror images of colors shine upon the themes, epics, ideas, prospects, metaphor and symbolism of his poetry from superficies to interior.  Blake gives the rein to his imagination with the fusion of recreation elements. His art of poetry and painting presents the visual imagination of compassion and hope. He did not vent his difficult experience, indisposition of body, and disaffection from heart on creation but showed his beautiful and magnificent poems and paintings to people. His poems are highly full of ethical ideals, civilization effects and inquisitions of kindness and evil intention. He wanted to pursuit pursue a sublimation of sprit and expresses voice the good cosmopolitan of the world.  Blake's creation motif embodies his idea that he would be clear about what to love and what to hate recover his original simplicity and imagine glorious picturesque scene from the Songs of Innocence and of Experience to the Drawings of Divine Comedy. His motif becomes a main major line of his creation thought and is well versed in his art of poetry and painting. The former the Songs of Innocence and of Experience has a tendency from the art of poetry to the art of painting, and the later the Drawings of Divine Comedy tends to fly back the art of poetry from the art of painting. His road of artistic creation achieved mastery through a comprehensive study of visual aesthetic imagist imagery to realize the fusion from the art of poetry to the art of painting.  The three innovative aspects stand out: firstly, this article analyzes the intertextuality of Blake's poetry and painting and exhibits the fusion of visual art. It also reflects on his creative motif of truth, morality and beauty to pursuit pursue sublimation of sprit and presents a voice the good cosmopolitan of the world. Secondly, it is the comprehensive study of color elements from the art of Blake's poetry and painting. Color as a mirror is deeply influenced to read into reflects Blake's metaphorical connotations and poetic implications. In this way, color elements could appraise Blake’s vital spirit of sincere, kindhearted and honest from his poetry and painting. Thirdly, from the view of aesthetic visualization, this article explores the aesthetic imagination and creative thought of Blake's poetry and painting. Not only from historical heritages, but also in contemporary diffusion of arts and literatures, we could gain experiences and enlightenments from Blake's creative specialty of classical poetry and painting, not only from historical heritages, but also in the contemporary diffusion of arts and literatures.

A vacation system is an institutional guarantee for residents’ leisure time. The current vacation time has the phenomenon of insufficient supply and uneven distribution. Leisure time has become a constraint factor for tourism consumption, and it is not suitable for the good needs of tourism consumption. It is necessary to discuss the impact of vacation days on tourism consumption. At present, scholars have a certain research basis for the theoretical discussion of the factors affecting tourism consumption, but there are still some problems in empirical research. For example, the lack of individual micro survey data and the selected vacation time variable not reflecting leisure time very well. Therefore, based on the previous theoretical research, the theoretical framework and theoretical hypothesis are put forward, and then based on the data of the National Vacation System Reform Survey of the Leisure Economy Research Center of Renmin University of China in 2017, vacation days as the important factors is included to explore its impact on tourism consumption, finally providing policy recommendations for the reform of China’s vacation system. On the one hand, enriching China’s tourism consumption theory research, on the other hand, it is also helpful to understand the tourism consumption behavior of urban residents in China. This is of great significance in meeting the increasing needs of the people for leisure. Theoretical discussions show that when leisure time is dominant, increasing leisure time can improve the level of tourism consumption, when income is dominant, increasing income can raise tourism consumption. Based on the theoretical framework research, the research hypothesis is established and the regression model is constructed for empirical research. The results show that the number of vacation days has a significant positive effect on tourism consumption. In a modern society with high developing speed, time is becoming the scarcest resource, the unit value of time will be higher and higher, and the degree of hardening of consumers’ time constraints will be greater than that of income constraints. Therefore, we should pay attention to the time value of consumption. Income has a significant positive impact on tourism consumption. Western consumer theory believes that income is the most important factor in determining consumption. For example, Keynes’s ″absolute income theory″, Dusenberg’s ″relative income hypothesis″ and Friedman’s ″permanent income″ all discuss income as a fundamental determinant of household consumption. Tourism consumption is a higher level of household consumption. When income rises to a certain level, tourism consumption demand would certainly increase, so raising income would help to improve tourism consumption. However, the distinct effects of vacation days and income on tourism consumption occur in different income groups. Higher income groups have higher economic value in time and are willing to produce product-intensive goods, rather than time-intensive goods. The degree of hardening of time constraints is greater than that of income. Increasing the number of vacation days of the group can effectively stimulate tourism consumption. Lower income groups are willing to produce time-intensive goods rather than product-intensive goods. Therefore, the degree of hardening of income constraints is greater than that of leisure time. Increasing the income level of lower income groups can stimulate tourism consumption. Finally, it is a recommendable idea to increase the leisure time of residents through the reform of the vacation system, improve labor efficiency to release the potential of tourism consumption, develop the social security system and raise the income of low and middle-income residents.

Creative thinking includes two domains: ″realm″ and ″tactics″. One is a realm that reveals the fundamental state of the existence, and the other is the concrete thinking mode to create effective ideas. The formation of creative mind requires leisure mentality and context, and leisure education enables people to make better use of leisure and play a positive role in creative thinking. Also, leisure education can make up for the shortcomings of the existing education, so as to cultivate creative thinking more effectively. The aim of leisure education is to achieve the ″realm″, while the specific content of leisure education can inspire the ″tactics″ of creative thinking. In order to adapt to the development requirements of the creative time and to cultivate talents with creative mind, it is necessary to develop leisure education. The ″realm″ of creative thinking refers to a state of clarity, which is similar to removing the shadow of the real world through ″Insight″ or ″Inspiration″, so as to open and highlight the nature and the best state of all things. The ″realm″ of creative thinking embraces three features: unrestrained, free, and self-complacent, which lead to creation and self-realization. Due to the pressure and constraints from life and culture, man is not born free, but creative mind gives us relative freedom, so that we can enjoy freedom in the imaginary world, in the creative thinking activities of literature, art or science and technology, so that the spirit can be liberated, the freedom and the creation of the mind can integrate. The ″tactics″ of creative thinking refers to the specific way of thinking to solve problems. The ″tactics″ of creative thinking is endowed with three features too: novelty, diversity and gain. Creative thinking is different from the way of thinking which is stereotyped. It is unconventional and innovative. The result of creative thinking is that you can see countless answers to a question and provide numerous possibilities for solving the problem. Creative thinking is inseparable from leisure. First, leisure provides the basis for stimulating creative thinking beyond time and space. Second, leisure provides spiritual connotation and thought for creative thinking. The shortcomings of current education suppress the development of creative thinking. Education is supposed to be a process of demasking. In the process of enlightenment, people can find themselves, improve themselves and realize their natural authentic state. They can freely exert the power of thinking and then create and make things happen. However, the direction of the existing education is deviated, which is not conducive to inspiring people's imagination and creativity and hindering the play of the creative mind. Leisure education enables people to make better use of leisure and play a positive role in the creative mind. Leisure education's self-orientation and free exploration can make up for the shortcomings of the existing education reality, breaking the oppression and bondage of conventional education thinking, and encourage real free-exploration. The aim of leisure education is to achieve the ″realm″ of creative thinking. First, leisure education helps people to know themselves, to get rid of bondage, and truly possess the essence of self-freedom, thus caters to the freedom of the ″realm″ of the creative mind. Second, leisure education guides people to stimulate vitality in leisure, improve creativity, thus addresses to the creation of the ″realm″ of the creative mind. Third, leisure education promotes people to know themselves, to release themselves, thus to the self-realization of the ″realm″ of the creative mind. The content of leisure education inspires the ‘tactics' of the creative mind. First, leisure education cultivates the scientific concept of leisure, views leisure from a new perspective, and inspires a new perspective of ″tactics″ of the creative mind. Second, leisure education promotes and improves the leisure choice ability of the public, helps people find the diversity of leisure and choose the most suitable leisure activity, thus inspire the diversity of ″tactics″ of the creative mind. Third, leisure education cultivates the public's leisure knowledge and skills, improves the leisure effect, and thereby realizes the gain of ″tactics″ of the creative mind.

Since the implement of reform and opening-up policy 40 years ago, Chinese researchers on foreign literatures have introduced and absorbed Western literary theories, critical approaches and research viewpoints abundantly, and have witnessed a rapid development in the Chinese foreign literature criticism, which makes possible the formation and enhancement of Chinese critical position, modes and theories in this field. The development trends of Chinese literary criticism in the New Era will be examined from three perspectives, namely, positions, orientations and methodologies. In terms of critical position, Chinese criticism is in a new stage of “adhering to ourselves and benefitting for our own use”, which means that our criticism will follow the principles of “Chinese thinking oriented” and “dialogue-innovation”. The former refers to an adherence to Chinese xiang (image) thinking pattern, which is characterized by an integral, correlative, complementary and dynamic thinking based on the unity of nature and human beings and that of subject and object. The latter indicates an effort to unify China and the West, to be more specific, to blend Chinese holistic vision with Western rational analysis, and to fuse perception of soul with an analysis of things in order to interconnect aesthetic comprehension with rational cognition. In terms of the critical orientation, firstly we need to recognize that the difference between Western dominant epistemological criticism and Chinese dominant aesthetic criticism is that the former regards critical object as a “thing” to be analyzed rationally so as to deduce and verify general truth, in other words, it begins with a theoretical hypothesis, and its rational analysis leads to an ultimate verification or amendment of the hypothesis, the latter considers critical object as “soul” to be comprehended by the critic so that he may experience communication, resonance and insight in the literary work, in other words, it starts from the intersection of life perception between the critic and the literary works, and the critic’s holistic vision of the work leads to the disclosure of the life insight and artistic beauty. Secondly, we shall grasp the sameness and the differences between Western marginalized aesthetic criticism and Chinese dominant aesthetic criticism. The sameness is that both of them define criticism as an aesthetic experience. And the difference is that Western aesthetic criticism emphasizes inner life exploration by means of imagination, judgement and learning, while Chinese aesthetic criticism stresses the disclosure of both life insight and artistic form, which has established writing categories as Shensi (spirit and imagination), Xujing (emptiness and serenity), Miaowu (transcendental epiphany), Xushi (fiction and truth), formal categories as Qingzhi (emotion and thought), Wenzhi (expression and quality), Yixiang (significance and image), Yijing (sublime state of mind), Xingshen (form and spirit), and critical categories as Zhiyin (resonance and appreciation), Meichou (beauty and ugliness), Quwei (taste and interest), etc. In the new era, facing theory-oriented Western criticism and its constant construction and deconstruction trends, Chinese foreign literary criticism may advance Chinese aesthetic-oriented criticism through following Chinese poetic principles, such as “the precondition of understanding is knowing the world and the people”, “to perceive meaning through emotion and thought” and “Theory of Six Perspectives”. In terms of critical methodology, a thorough examination of the Western ingrained “definition-analysis” critical model reveals its method as follows: to take certain influential and generally accepted theory as reference, to regard conceptual definition as presupposed hypothesis, and to extract abstract concept through analyzing the text. Chinese foreign literary criticism follows the “holistic approach” of Chinese poetics, which comprehends literary works intuitively from subjective perspectives, and to seize the insight into the spirit of life based on the unification of the thing and the self. The current creative literary theories in China are mostly based on Chinese holistic approaches as follows: the modernization of Chinese poetics, the breakthrough of Western theories by means of Sino-Western theoretical dialogues, and extensive cosmopolitan, comparative and transnational critical approaches.

Literary public sphere is a good perspective through which the Enlightenment Movement in the 18th century Europe can be fully studied. On the one hand, the Enlightenment Movement lays emphasis on the personal subjectivity which is rooted in the spirit of humanism; on the other hand, it indicates the expectation for the publicness of the ideal society. Personal subjectivity and social publicness, two key elements of the Enlightenment have seeped into the practices of authors' textual production, the readers' personal reading and the circulation of literary works. The practical discourse in which authors, literary works and readers are involved is dominated by the interaction between personal subjectivity and social publicness. The communicative action through language is the basis for the development of public opinions, and the formation of the public sphere as well. This article aims to explicate the nature of literary public sphere and the process of its formation through an analysis of the interaction between authors, literary works and readers. The interaction between the textual production of authors and literary works and the literary criticism of authors and readers has created a practical discourse of public opinions. It is in this communicative action through language that literary public sphere comes into being. By virtue of literary works, namely the practice of communicative action through language in the form of aesthetic representation, literary public sphere motivates people to form the consensus on the basis of presentation of personal subjective ideas, and develop the social publicness, in which the political reform is actualized. The formation of literary public sphere with the literary works as the media is the joint efforts between authors and readers. Authors' personal ideas are published as books, whose value is realized in the process of dissemination. Henceforth, social consciousness is formed. Readers' personal reading practice lays the foundation for the social enlightenment and consensus. People of the 18th Century built personal subjectivity, and constructed social consensus through literary works. Literary works become the convergence of various relationships between authors, readers, marketplace and society, which is presented to the modern scholars in the form of literary public sphere.

Our Beliefs will affect our behavior directly or indirectly, so the question of what to believe seems to be a matter of ethics. We often say in everyday language that one ought to believe something or not. This linguistic habit of applying the word ″ought″ to the mental state of believing seems to prove that there is indeed some kind of a doxastic obligation. According to the principle of ″ought implies can″, to say we ought to believe something means that we can control the forming of belief. But in fact we don’t seem to be able to control what we believe. So we are faced with three theses that seem to be reasonable singularly but not reasonable jointly. One is the thesis of moral judgment, which states that sometimes we really should or should not believe certain things. The second is the thesis of voluntary control, that is,″ought implies can″. The third is the thesis of non-autonomy, that is, the forming of belief is involuntary. These theses constitute the thing that is called the paradox of doxastic obligation. This paradox can be directly converted into an argument against the ethics of belief: (1) If there is the ethics of belief, then we can control our beliefs. (2) We cannot control our beliefs. (3) So there can be no ethics of belief. How should we evaluate this argument, or how should we solve the paradox of doxastic obligation? There are five different views in the academia. The first is the view of direct voluntarism that we can directly control the forming of beliefs. In this view, we can believe something at will directly. There are three necessary and sufficient conditions for direct voluntarism: One is the act of will, that is, the forming of belief can be an act of will. The second is about full awareness, that is, we are fully conscious of what we are doing in acquiring a belief. Third, acquiring a belief can be a process that is independent of evidence or in disregard of the requirements of evidence. If the view of direct voluntarism can be established, then the thesis of non-autonomy in the paradox of doxastic obligation is wrong. Thus the argument against the ethics of belief is incorrect. And then there is a view of involuntarism, which treats direct voluntarism as a false theory. In fact, we can’t directly control what we believe. To believe at will means that even if you are fully aware that a proposition is false, you can still believe it by an act of will. However, this is psychologically and logically impossible. If the view of involuntarism is correct, and the voluntary control is a precondition for the ethics of belief, then the ethics of belief is impossible. If the ethics of belief does not require voluntary control, then the ethics of belief can still be established in some way. The third is the view of indirect voluntarism, that is, some beliefs are indirectly derived from will or intention, and the ethics of belief does not need direct control of will, and indirect control is sufficient to ensure the existence of the ethics of belief. That is to say, the thesis of voluntary control in the paradox of doxastic obligation is excessively rigorous. Fourth, the view of the doxastic compatibilism that the will can’t control the forming of belief is completely compatible with doxastic obligation. Doxastic obligation may actually be a kind of role obligation, epistemic ideal, rule of criticism or social demand, so we do not need to have any control over the forming of beliefs. Finally, the view of negative voluntarism holds that people’s will can control the elimination of belief, but not the acquisition of belief. Therefore, we can still have a kind of ethics of belief on the condition that the thesis of voluntary control is admitted. The view of direct voluntarism is indeed wrong. Indirect voluntarism can accept reasonable insights from involuntarism, doxastic compatibilism, and negative voluntarism. It can provide a solution to the paradox of doxastic obligation and lay a foundation for the ethics of belief.

In the Qing dynasty, the dispute between Jinwen and Guwen was a part of the disputes of Sinology between Neo-Confucianism, and the dispute evolved into a pivot of political and academic transformation in the late Qing and early Republic of China. With a view to reforming the ritual system by returning to the ancient political system, the movement which systematized national cultural heritage and discussed ancient history focused on differentiating and analyzing classics documents in order to eliminate the rationality of the political and educational system in Confucian ethics and rites. In the modern time, the New Culture generation of scholars promoted the historiography of classics. However, it is necessary to further probe into the academic division within traditional Chinese scholarship, and to study how the academic methods, issues and ideas inherited by scholars of different schools were developed and transcended by scholars of the Republic of China, leading to a pluralistic path in response to the integration of Chinese and western civilizations. In the 1930s, the historiography of classics had become a foregone conclusion. How to transcend the dispute of Jinwen and Guwen and deal with the ideas, methods and materials of classics in the way of history became the focus of the academic circle, thus opening a new round of controversy between Jinwen and Guwen. Scholars such as Qian Xuantong, Gu Jiegang and Meng Wentong called it “Beyond the Jinwen”, and this transcendence and transformation became the starting point for scholars to practice new academic studies. In the academic circle of the Republic of China, there were different ways to inherit and surpass traditional Confucian classics. In the historical concept of the Guwen, the Six Classics were regarded as the ancient political documents, and the ancient history was separated from the spirit of Confucianism. The New Culture generation of scholars aimed to construct a course of internal cultural evolution course by means of historiography so as to change the study of classics into historiography, and construct the framework of Chinese cultural history without being limited by the Confucian re-creation of Chinese standard culture. The scholar Hu Shi put forward the idea of “returning to Liao Ping” to review the rationality of Liao Ping's division of Jinwen and Guwen by the system of rites. The scholar Qian Mu traced the academic evolution of Qin and Han dynasties by historical facts, solved the dispute between Jinwen and Guwen, and was opposed to forced similarities and differences in the classics. Qian Xuantong and Gu Jiegang took a perspective of explicatory and analytical study, further historicized the issue of Jinwen and Guwen, and advocated going beyond the dispute over Jinwen and Guwen. Gu Jiegang advocated that Beyond the Jinwen should absorb the criticism of Neo-Confucianism and the textual research of Sinology, so as to get rid of the old and bring forth the new, and clarify the evolution of Chinese history and culture. Based on Jinwen, Meng Wentong and Li Yuancheng emphasized the dynamic interaction of Classics, institution, and historical facts, and sort out Science with national cultural heritage. They attempted to carry forward the New Confucianism of Qin and Han dynasties to establish the core values of Chinese civilization and construct the dynamic relationship between Confucianism and historical evolution. They started the Confucianism-oriented historiography in the modern academic context. By examining the historical context in which various schools of thought have transcended the debate between Jinwen and Guwen, and by integrating methods and objectives, we can not only examine the complex connotation of the transformation of modern classics and history, but also reflect on and enrich the methods and significance of current historical studies, in order to turn historical studies into the source of the subjectivity of civilization.

The history of Rabelais readings has been receiving the attention of Western scholars since the early 20th Century, with Jacques Boulenger and Sainéan Lazare in the early years, Marcel de Grève later on, and Richard Cooper more recently, etc. All of them conducted in-depth researches on this topic. However, some of them placed too much emphasis on dividing their studies by the centuries, thus ignoring the inherent logic of the development in the reading history itself. Meanwhile, few has specifically explored the evolution of French people's reading experience of the "vulgar" content in Rabelais’ novels, while the exploration of which is significant for understanding the development of the French social culture. This paper attempts to explore this issue in a larger French social-cultural context, and then discusses some of Bakhtin's misunderstandings of Rabelais and of the social culture of early modern France. The 16-18th Century witnessed the important "civilization" process in France. This cultural transformation was decisive for the evolutions in the readings of Rabelais, which was manifested in the changes in French people's reading experiences of the "vulgar" material bodily lower stratum in his novels. Based on an analysis of the circulation of Rabelais’ novel as well as the materials like the contemporary lists of private book collections, diaries and literary creations, it can be seen clearly that before the middle of the 17th Century, regardless of nobles, priests, citizens, men, or women, French people of different classes and genders could appreciate, understand or at least accept these "vulgar" contents. Some aristocratic books (especially the rich illustrations) also showed that the reading taste of the nobility was intrinsically consistent with the cultural taste represented in Rabelais’ novels. During this period, basically all of the most vehement critics of Rabelais were from the religious sector, although in general, the French Protestant (except the Calvinist) and Catholic camps were in sharp opposition in regard to their respective attitudes towards Rabelais. However, even for those who vehemently criticized Rabelais, their focus was mainly on Rabelais' religious inclinations and its possible effects rather than on those "vulgar" elements in his novels. It was since the middle of the 17th Century that the situation changed markedly. In the background of "civilization" centered on the court society, the cultural taste of the French upper society had undergone a fundamental evolution, and "poli", “bien séance”, etc. became the essential secularized criteria for cultural judgment. As a result, La Bruyère and Voltaire "suddenly" discovered a "dirty", incomprehensible Rabelais. On the other hand, the comments of de Girac and René Rapin revealed more clearly that this change in reading experience was actually the result of the evolution in the French upper-class’ cultural tastes in the 16-17th Centuries. Meanwhile, the evolution also caused a cultural separation and opposition, which was not obvious in the 16th Century, between the upper and lower layers of France in the 17-18th Centuries. Based on his study of the relationship between Rabelais’ creation and the culture of popular laughter before and after the Renaissance Europe, Bakhtin proposed the famous carnivalesque theory, making a prominent contribution to the development of world literature and history studies since the 1960s and 1970s. However, it must be pointed out that Bakhtin evidently misunderstood Rabelais and the culture of early modern France, especially in terms of diametrically opposing the concepts of "official" and "folk" as well as mixing-up the culture of the 16-18th Centuries. The above analysis of the history of reading of Rabelais in France in the same period shows that the opposition between the so-called "official" and "folk" culture actually appeared or was significantly strengthened in the early process of modernization. Besides, even at the peak of French absolutism in the 17-18th Centuries, the "official" and "folk" culture and their diametrical opposition never existed.