The “EightEight Strategy” is an important exploration and practice of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era in Zhejiang, which provides an important ideological, theoretical and practical foundation for the formation of Xi Jinpings economic thought. As an important part of the reform of the socialist market economic system, reforms for the marketbased allocation of production factors are not only an important component of the institutional reform as priorly stated in the “EightEight Strategy”, but also an important part of Xi Jinpings economic thought. Guided by the “EightEight Strategy” and through the implementation of Xi Jinpings important instructions on the reforms for the marketbased allocation of production factors during his work in Zhejiang, reforms for the marketbased allocation of production factors in the province for the last two decades have reshaped its new institutional advantages to get a head start, become a vital source of Xi Jinpings economic thought, and thus provided theoretical and policy implications for the profound advancement of a new round of reforms for the marketbased allocation of production factors.

Since the 20th National Congress of the Communist Party of China, the Chinese path to modernization has become the theme of development of the times, and fine traditional Chinese culture has provided a profound cultural heritage for pursuing the Chinese path to modernization. This paper aims to comb through the relevant ideas in fine traditional Chinese culture, and grasp the commonalities between the Chinese and Western paths to modernization and the characteristics of the Chinese path to modernization, so as to build a solid traditional cultural foundation for the Chinese path to modernization. Research shows that the commonality between the Chinese and Western paths to modernization lies in the idea of “discarding the outdated in favor of the new”, while “when there are so many people, what should be done next”, “regarding the people as the foundation of the state”, “educating people when they are rich”, “promoting harmony between humanity and nature”, “fostering neighborliness” and other ideas in traditional culture fully reflect the characteristics of the Chinese path to modernization such as the huge population, common prosperity for all, material and culturalethical advancement, harmony between humanity and nature, and peaceful development. The construction of the Chinese path to modernization requires fully drawing strength from the countrys fine traditional culture, focusing on the core issue of “when there are so many people, what should be done next”, pursuing a development path that emphasizes both “enriching people” and “educating people”, creating a sound development environment through “promoting harmony between humanity and nature” and “fostering neighborliness”, and making the reform the fundamental driving force for development based on the idea of “discarding the outdated in favor of the new”.

Contingency evolves from daily discourse to philosophical discourse, and later evolves into an important category in the conception of history. The turning point of its development lies in the birth of Marxism. On the basis of a scientific understanding of the nature of human beings and their practical activities, Marx provides a scientific paradigm and path for correctly understanding the role of contingency in historical development, and his idea of contingency also presents itself as a process of gradual maturity of development. The Eighteenth Brumaire of Louis Bonaparte is a classic work of Marx‘s idea on contingency, which, based on the dialectical unity of contingency and inevitability, systematically discusses the impact of contingency on historical development in three aspects: ideological factors, political factors and personal factors, thereby enriching and improving the basic principles of historical materialism. Revisiting Marxs idea of examining contingency from the dialectical unity of inevitability and contingency is conducive to a correct understanding of the concept of contingency in grasping the general trend of history and to the promotion of social development and progress.

Facing the problem of poverty in human society, Proudhon summarizes its causes in ten aspects in The Philosophy of Poverty and attributes the root of poverty to ownership. He aims to achieve equal exchange through “constitutive value” and build an absolutely egalitarian society. However, his antipoverty theory exhibits three fundamental flaws: utilizing an idealist perspective of history to deduce human society; mechanizing Hegels dialectics into simplistic formulas of propositions, antitheses, and conjunctions; and fearing revolution and advocating reform in the realistic path out of poverty. In contrast, grounded in the principles of historical materialism, Marx examines the issue of poverty in human society from the vantage point of real economic relations. He critiques and deconstructs the economic categories in Proudhons idealism, provides a preliminary exposition of key points in political economy, and outlines the path to the emancipation of the proletariat.

The morphology that carries out research on the complex and everchanging phenomena of ideological and political education is of enlightening significance. To construct a morphological standard in the classification of ideological and political education in a true sense, it is necessary to follow the principles of unity of externality and internality, unity of functional and hierarchical standards, and unity of logical and historical standards. The morphological perspective of the classification of ideological and political education includes three analytical dimensions: elements, structure and function. Taking these as the classification standards and analytical dimensions, ideological and political education can be divided into lifelike forms, specialized forms, scientific forms, socialized forms and humanistic forms. The five forms present a hierarchical and progressive relationship based on function, an alternating and fusion relationship based on evolution, and a relationship of polymorphic coexistence based on space, thereby showing the inherent genealogical characteristics.

The immersive teaching is an important manifestation of the implementation of “integration of science and education”, and it is also an effective form to help the intelligent transformation of ideological and political theory courses in colleges and universities. The immersive teaching empowered by intelligent technologies highlights the dynamic opening of the structure and field of ideological and political theory courses in colleges and universities, the integration and innovation of the content and form, and the mutual construction and transformation of the theory and practice. The presentation of the immersive teaching of ideological and political theory courses in colleges and universities should be carried out in an orderly manner based on the links of “scenario matching—immersive experience—effect and feedback”. It is necessary to advance the practical application of the immersive teaching of ideological and political theory courses in colleges and universities through multidimensional approaches such as improving infrastructure and subject literacy, optimizing narrative content, and expanding practical fields, and thus effectively promote the improvement of performance of immersive teaching.

Xi Jinping mentions the term “production function” for the first time in the article “Understanding the New Development Stage, Applying the New Development Philosophy, and Creating a New Development Dynamic” and calls for the innovation of the production function. The function itself is a relation, but the production function that emphasizes the external reference to nature is not the same as the production relations. Productivity in the broad sense corresponds to the production function, and the production relations are components of productivity. Even in the narrow technical definition of productivity, production relations mediate the integration of different levels of productivity and join the process of productivity formation. Analogous to Newtons first law of motion (also known as the law of inertia), this paper introduces “the first law of motion of productivity”: productivity remains in its original state of motion or at rest until an external force forces it to change its state of motion. This paper finds that in the normal interaction of “production relations” and “productivity”, productivity determines production relations, and production relations react on productivity; while the two are in an extraordinary state of interlocking, changes in production relations create new productive forces. Regarding “capital”, an important production relation, this paper, based on Marxs analysis, argues that the “production” of capital is indirect and cannot be placed alongside the direct labor and material factors in the production function. This paper also makes methodological reflections on the construction of the production function.

The history of the construction and development of socialist democracy led by the Communist Party of China is a history of the Party staying true to its original aspiration and mission, constantly building and improving the foundation and institutional system of socialist democratic political system in which the people are the masters of the country, and moving toward the bright prospects of the wholeprocess peoples democracy. Reviewing the theoretical and practical development process of the Communist Party of China in ensuring the peoples position as masters of the country and summarizing the basic experiences of the Party in leading the people to firmly follow the Chinese path of democratic development are of great significance for us to deeply understand the essence and advantages of socialist democracy with Chinese characteristics and encourage Party members, cadres and the masses to actively devote themselves to the great cause of building China into a great modern socialist country in all respects.

Current interactions of international institutions often take place in the context of institutional complexity, which refers to the governance structure of a large number of institutions and regimes in areas where some functions overlap. As an important platform for Chinas foreign political and economic cooperation, the “docking” between the “Belt and Road Initiative” and different institutions is a brand new way of interactions between international institutions. The “docking” of the international institutions is the integration between the “source institution” and the “target system”, aiming to generate “synergistic effects” between institutions. Based on institutional complexity, by constructing a theoretical framework to explain the differences in institutional “docking”, this paper theorizes that the “docking” of international institutions can be approached as “institutional embedding”, “institutional nesting” and “institutional generating”, and then verifies the explanatory effectiveness of the theoretical framework through cases of the docking of the “Belt and Road Initiative” with ASEAN and the United Nations and the creation of the AIIB.

The key to understanding socialist consultative democracy is to place it in the Chinese context instead of following the existing Western paradigm. Placing “deliberative democracy” and understanding the connotation of the concept of “deliberation” in the Chinese context, this paper analyzes the historical inheritance and contemporary practice of “deliberative democracy” from the perspective of Chinas historical tradition and modern life, providing a reference for building a theoretical system of socialist consultative democracy. Consultation is a wellknown historical discourse and commutative tradition and the culture of consultation since ancient times gives birth to modern consultative democracy in the country. Since its founding, the Communist Party of China has carried out the democratic transformation of consultation in three dimensions, enabling the evolution of consultation in the process of modernization and breaking the limitations of traditional consultation. Generally speaking, socialist consultative democracy is “unique, distinct, and original” under the guidance of Marxism, the shaping of ethics and sociality, the construction of institutions, and the cooperation with other forms of democracy. The construction of socialist consultative democracy shows that the Chinese democracy is an endogenous evolutionary process, and only by breaking through the restrictions of Western modernization can the advantages and characteristics of the Chinese democracy be fully demonstrated.

On the basis of his critique of capitalist society, Žižek argues that we still need to turn to the idea of communism in the face of the four anagonisms that capitalism cannot solve today. ieks idea of communism has four basic dimensions: firstly, iek points out the necessity of communism based on his critique of capitalist society and global crises; secondly, Žižek's idea of communism is a critique of the ideological utopia of capitalism and a critique of capitalist ideology; thirdly, the revolutionary subject in Zizek's idea of communism is the new proletariat, that is, individuals under capitalist rule; and finally, Žižek's idea of communism proposes an eschatological view of time, arguing that accepting the idea of communism requires taking active actions, actively intervening in the present from the standpoint of possible future disasters, and implanting a new possibility into the present. Compared with Badiou's idea of communism, Zizek's idea appears more radical with many ambiguities and vacillations, though, especially concerning the communist concept of subjectivity that falls to utopia, which requires indepth reflections and critiques.