Society is a reservoir of wealth

Zhu Haiyi: Society is a reservoir of wealth

Each individual is nested in the huge cooperative network of society, and only by maintaining the smooth operation of the cooperative network can the value of wealth be reflected. The individual's possession of wealth is only a condition for him to meet his needs, and without society, even if the individual has more wealth, his needs cannot be met. In this sense, wealth is not a concept of "things", but a concept of "institutions".

We can liken society to a reservoir of wealth. Each individual gets the products or services he needs from the reservoir of society. The individual can be likened to a fish living in this reservoir, and without the reservoir of society, the fish cannot survive. Protecting the wealth of the individual, so that the individual has his wealth, can inspire the individual to make full use of his talents and make the greatest contribution to this reservoir.

In a well-developed society, the wealth that an individual can actually obtain from society often exceeds the amount of wealth he has. For example, society provides him with a sense of security, love, trust, opportunities for cooperation, etc., which can be said to be intangible wealth, but also indispensable for individual survival.

It is necessary to distinguish between the individual perspective of wealth and the social perspective. The former understands wealth from the perspective of "things" and regards wealth as something disposable, while the latter should understand wealth from an institutional point of view, and regards individual wealth as a lubricant for the operation of society. Economics or government is not confronted with wealth as a "thing", but wealth as an "institution". That being the case, they should not consider how to dispose of or distribute the wealth of the individual, but how to enforce the general rules of general application, to better protect the property rights of the individual, and to enable the individual to maximize his or her ability to create wealth.

Society is a reservoir of wealth

The community is the basic unit of human life, and community governance is the cornerstone of national governance. Community governance should face the needs of residents under the guidance of party building, coordinate development, governance and services, give play to the role of cultural ties, and build a living harbor that reassures residents, rests in peace and comfort. 1. High-quality life has become an important expectation of community governance; 2. Practical exploration towards high-quality life in innovative community governance; 3. Path selection for innovative community governance for high-quality life.

Original link: Community governance should be oriented to the people's pursuit of high-quality life

The study of Yangshao cultural faience pottery was carried out simultaneously with the emergence and development of Chinese archaeology. It can be said that the study of Yangshao cultural faience pottery is the epitome of Chinese archaeological research. The study of Yangshao cultural faience pottery is not only a discussion of original artworks from 7,000 to 5,000 years ago by chinese archaeology, history and art workers in the past 100 years, but also has far-reaching historical significance and practical significance for tracing the roots of Chinese history, summarizing the artistic laws of Chinese prehistoric society, and building Chinese archaeology with Chinese characteristics, Chinese style and Chinese style.

Original link: Yangshao cultural faience pottery research is booming

The epidemic has triggered a severe global recession, but the pace of economic recovery in various countries has not been consistent, and even seriously differentiated. In the face of the impact of the epidemic, countries have introduced various recovery policies, the global economy has ushered in a recovery of growth to a certain extent, and earlier authoritative institutions have also made optimistic expectations for global economic growth in 2021. However, this recovery has been shaky and uneven. At present, the international environment is becoming increasingly complex, instability and uncertainty have increased significantly, protectionism has risen, the world economy is sluggish, the global market is shrinking, and the epidemic has evolved from a global public health crisis to a world economic crisis. If the world economy wants to be stable and far-reaching, it is necessary for major economies to give full play to the leading role of the locomotive, and it is inseparable from the recovery and growth of the economies of various countries. Development is the cornerstone of peace and a prerequisite for survival and dignity. Only by opening up and cooperating with the general trend of economic globalization that is more open, inclusive, inclusive, balanced and win-win can we make the road of common development of all countries smoother and smoother. Only by promoting balanced and adequate development can the fruits of development benefit equitably to different people in different countries, at different levels and among different groups.

Original link: Adhere to inclusiveness and achieve common development

We should not think of early Chinese texts as products of a particular moment, but rather as crystallization that was constantly reproduced and regenerated in the process of propagation. Since each re-creation produces special texts — or different forms, or different interpretations — it is sometimes difficult to distinguish between compilers and authors, editors and authors. From this perspective, we can abandon the usually called single-author concept associated with a lonely genius and imagine the author as a collective form. We should see the text as the result of a joint or successive effort by nominal authors and "friends, partners, surrogates, agents, editors, translators, publishers, censors, scribes, printers, or ,more commonly) many of the parties listed above." This concept of plural authors also applies to early Chinese textmaking. In fact, the surviving literature that we have today is the result of the collective power cooperation that this concept of plural authorship emphasizes. The existing early Chinese texts are both the result of synchronic and diachronic multi-party efforts; correspondingly, the authorship of these texts should be defined as a historical, multi-layered relationship between the author and the text. That is to say, if the author is responsible for the formation of the text anyway, then we must understand the author in the plural sense, as mentioned above.

Link to the original article: Talk about the concept of authorship in the literature that has been handed down

Source: Guangming Network - Academic Channel