Taking Jean Racine's Andromaque as the research object, this paper explores its adaptive possibilities within the contextual framework of traditional Chinese opera based on intercultural theatre theories. To begin with, this study excavates the universal themes embedded in Andromaque, a work adapted from ancient Greek tales, and demonstrates the textual foundation supporting its intercultural adaptation. Centering upon indigenization and nationalization as the core adaptive mode, it further elaborates concrete adaptation blueprints tailored for Peking Opera and Sichuan Opera respectively. Finally, this paper dissects three pivotal hurdles emerging throughout the adaptation process, namely cultural filtering, poetic linguistic transformation and reception by contemporary audiences, before proposing targeted balancing strategies. This research argues that through creative textual transposition framed by the aesthetic principles of traditional Chinese opera, the human predicaments and dramatic momentum contained in Andromaque can acquire brand-new expressive forms, thereby enabling effective intercultural theatrical practice.

Tranquility and non-interference constitute the proper way of conduct. The principle of qingjing wuwei (tranquility and non-action) serves as a guide for self-cultivation by encouraging individuals and rulers alike to attain inner emptiness and preserve serenity. It also provides a philosophy of governance, advocating non-coercion, love of tranquility, freedom from unnecessary intervention, and moderation of desires in order to transform, rectify, enrich, and simplify the lives of the people, thereby achieving effective state administration. Furthermore, qingjing wuwei offers a path toward universal harmony, fostering peaceful relations among individuals and among states and ultimately contributing to lasting peace under Heaven. The essence of this philosophy lies in maintaining a tranquil mind while practicing governance through non-interference, so that great affairs may be accomplished without artificial action and yet nothing remains unmanaged. A thorough examination of the concept of qingjing wuwei in the Tao Te Ching, together with a dialectical reflection on its implications, allows its philosophical insights to be applied flexibly to personal cultivation, political stability, and the preservation of social harmony. Consequently, this doctrine has provided significant intellectual inspiration and exerted a profound influence on later theories and practices of self-cultivation and state governance.

As a crucial physical carrier of Chinese civilization, large archaeological sites are squeezed jointly by urbanization and heritage conservation policies. From the perspective of environmental design, this paper systematically sorts out three theoretical paradigms for the revitalization of large archaeological sites, namely value continuity and living heritage conservation, spatial justice and social symbiosis, as well as genius loci and the production of space. Three core intervention approaches are summarized correspondingly: landscape integration, urban-rural symbiosis coupled with settlement infilling, and digital transcription empowered by digital technologies. Relevant research demonstrates that despite fruitful achievements achieved in current revitalization practices, the preservation work is trapped in practical predicaments including constrained evaluation system, ambiguous design boundaries, homogenized cultural narratives, superficial spatial transcription, bonsai-style development lacking daily living functions, imbalanced benefit allocation and restrictive administrative management mechanisms. To realize win-win outcomes of sustainable cultural heritage revitalization and high-quality urban-rural development, future efforts shall strengthen holistic and systematic thinking, integrate large-site conservation into territorial spatial planning, expand immersive virtual-real interactive experience via digital technologies, and institutionally establish a humanism-centered community co-construction mechanism.

Datafied platforms increasingly reconfigure communicative conditions through interface design, infrastructural control, and algorithmic modeling. This article argues that platform-mediated communication tends toward a structural imbalance between a material-institutional wing and a symbolic-rational wing. We develop a two-wing, three-layer mechanism framework (interface/infrastructure/model) mapped across entry, reach, and evaluation to show how communicative practices are captured, visibility is allocated, and outcomes are sedimented into reusable thresholds. Anchored generatively in Marx and normatively in Habermas, the framework specifies scope conditions and minimal institutional levers for rebalancing and enables comparative, empirically oriented critique.

Over the two decades following the founding of the African Union (AU) and against the backdrop of profound global shifts, the process of African integration has evolved into a sophisticated, diversified and resilient developmental landscape. Centered on the core research themes of developmental logic, practical outcomes and international interactions of African integration under the AU framework, this paper systematically sorts out Chinese and international academic publications issued between 2002 and 2025, and analyzes consensus and divergences among existing studies from four dimensions: theoretical foundations, institutional evolution, practical predicaments and international cooperation. Relevant research indicates that scholars both in China and overseas universally recognize the ideological guidance of Pan-Africanism and the institutional advances of the AU compared with the Organisation of African Unity (OAU), yet disagreements remain regarding the prospect of integration development and impacts stemming from external environments. Distinct disparities exist between Chinese and foreign research perspectives: domestic scholarship prioritizes interactions between China-Africa cooperation and African integration, whereas international studies lay more emphasis on correlations between Africa's internal governance and the global order. Current academic research is hampered by insufficient theoretical construction and inadequate analyses of regional disparities. Future scholarship needs to advance interdisciplinary integration and empirical studies to provide targeted theoretical support for African integration.

Based on 188 authentic instances collected from 2007 to 2026, this study systematically investigates the diachronic evolution of the new "bei" construction in Chinese. It reveals a functional shift from an instrument of social critique to cognitive evaluation, and further to affective expression. The findings suggest that the new "bei" construction not only reflects the implicit manipulation of individuals by external powers but also mirrors the passive experiences of being defined, categorized, and emotionally affected amid social change. Serving as a linguistic mirror of society, this construction encapsulates public criticism and self-reflection on power abuse, institutional loopholes, identity misclassification, and psychological manipulation, thereby demonstrating the dynamic covariation between language and social reality.

Within the framework of technological rationality, practical machine ethics takes the legitimacy of autonomous intelligent systems for granted and defines the ethical decision-making dilemmas faced by such systems as problems in technology—namely, issues of ethical safety. Consequently, it adopts the technical strategy of developing moral machines to address these challenges. Building upon a critical examination of the legitimacy of autonomous intelligent systems, this paper argues that the ethical decision-making dilemmas associated with autonomous intelligent systems should instead be understood as problems of technology itself. More specifically, they constitute ethically significant problems of control arising from the autonomy of autonomous intelligent systems. Through a critical analysis of the technocratic orientation of practical machine ethics, this study contends that, while grounded in a conservative instrumental view of technology, practical machine ethics advocates a radical technological solution—the moral machine. The paper ultimately argues that, because autonomous intelligent systems inherently embody control-related problems, this radical technological strategy will inevitably rebel against the very logic of technological rationality.

The question of whether the Xia Dynasty existed has long attracted worldwide scholarly attention. This study seeks to address the issue through material evidence. Combining typological observation with scientific dating techniques and employing the methods of palaeographical analysis, the paper argues that the small bronze gui with a cover decorated by twin birds holding a ring is an early Zhou ritual bronze vessel and that its inscriptions are written in a standardized script of the Xia Dynasty. The inscription cast on the outer base was produced during casting, whereas the remaining inscriptions were engraved after manufacture. The owner of the vessel, Ling Caochang, is identified as a descendant of the ritual officiant who served King Zhonggeng of the Xia Dynasty and was familiar with the achievements of his ancestors. The inscription records an exceptionally important episode in Xia history: in the fifth month, King Zhonggeng (also identified as Zhonggeng or Zhongkang) of Xia launched a campaign against the Xiongyu people of western Liaoning. After the victory, the court scribe Xin Zhi observed only that the main army was stationed at a place called Zhu and fulfilled his official duty by making a historical record. The Xia king bestowed (Character Code 8) Congshu, the ritual officiant Canger. The Son of Heaven, possessing profound wisdom and foresight, extended his condolences and regard to the ritual specialist, and this bronze vessel (the Canger bronze) was made for that purpose. In addition, the inscription records that the royal temporary residence of the Son of Heaven was located at Leibei (Character Code 10). At this site, Wen (Character Code 8) performed a divination for King Zhonggeng, obtaining the hexagram Dayou (Great Possession), an omen of supreme good fortune. The divinatory interpretation reads: "Shi ming hai ping". The cast inscription on the outer base is interpreted as "Made by Ling Caochang". Ling Caochang, the owner of the vessel, was a descendant of the ritual officiant. The engraved decoration surrounding the inscription consists of a double-headed dragon with a shared body in scroll form and a double-headed dragon with intertwined limbs. This vessel was probably a ritual object specially commissioned for a marriage ceremony. Two raised string bands divide the decorative program of the vessel into three registers, with the second register representing the climax of the wedding procession. The triangular banana-leaf motif is a characteristic decorative pattern of early antiquity.

Generation Z youth have reshaped natural minerals into healing carriers integrating aesthetic, social and gaming functions, thus turning crystal healing into an emerging form of youth entertainment practice. Taking the crystal healing phenomenon on platforms such as Xiaohongshu and Douyin as the research object, this paper conducts analysis from three dimensions: emotion, identity and value. The study finds that Generation Z achieves emotional comfort in entertainment practices through re-enchantment narratives and ritualized performances, and attains identity recognition via circle discourse and subcultural symbols. However, vigilance is required against commercial capital weaving consumption illusions by virtue of symbolic value, which traps individuals in the information enclosure constructed by algorithms. While over-reliance on metaphysical narratives can provide temporary comfort, it tends to cover up practical problems and cause subjects to lose the courage to change the status quo. In view of this, individuals should establish rational cognition and regard crystals as an auxiliary tool; the society shall build a diversified psychological support system to reduce metaphysical dependence. Ultimately, it is necessary to transform psychological energy into practical actions and seek a dynamic balance between spiritual sustenance and rational practice, so as to reconstruct inner order.

The discourse marker "ni zhidao (you know)" has attracted considerable scholarly attention. Previous studies have extensively discussed its functions, but relatively little attention has been paid to its evolutionary trajectory and formation mechanisms. Based on a large body of corpus data and within the framework of synchronic grammaticalization theory, this paper provides a detailed investigation of the evolutionary process, formation mechanisms, and motivations for the development of ni zhidao. The findings show that ni zhidao develops into a discourse marker after undergoing lexicalization and grammaticalization. Its evolutionary trajectory can be summarized as follows: non-subjectivity → subjectivity → discourse marker. The formation of the discourse marker ni zhidao is mainly driven by changes in its syntactic environment and by semantic conventionalization. Its motivations for evolution include subjectification, intersubjectivity, and high-frequency use. By revealing the evolutionary trajectory of ni zhidao from the perspective of synchronic grammaticalization, this study offers a useful reference for research on the evolution of other discourse markers.