Marxism, as one of the universal scientific theories, is the guiding science in all scientific fields, and provides scientific world outlook, epistemology and fundamental methodology for all fields of science. Marxism is the standard for the development of world socialist movements, and it reveals scientifically the nature, conditions and general purposes of movements. Without Marxism, there would not be the movements and development of scientific socialist. The failure of the Soviet model and the upheaval of the Soviet Union and Eastern Europe did not indicate the failure of Marxism. The Chinese socialist road is created by the combination of Marxism and China, and the path of socialism with Chinese characteristics is a new development of the combination of Marxism, the contemporary world and contemporary China. However, this road of the Chinese people to fulfill their dream will not be realized without the guidance of Marxist scientific theory. Marxism is the theoretical tool to form solutions for regional development and solve the development dilemma of different regions. It is also the highest science to guide the realization of individual life value.

From the view of China traditional philosophy, the issue of the core values is that of the ontology of philosophy, and it is the essential issue of all problems. From the view of content, the core values are not only related to the virtue of heaven and earth, but also to the personal virtue, and all of them would better to be called “the virtue of birth and nurture”. From the view of structure, the core values show three levels: universe, society and individual. The integration of the three can be called “substance and function coming from the same source, and there being no gap between the manifest and the hidden”. The core values embodied the thinking way of “zhong dao yuan rong”. According to the characteristics of Chinese philosophy, the construction of social system is intermediate link between the ideal of the world virtue and the personal virtue. From the metaphysical to the under-shape, system is the guarantee of implementing the core values. For society and individual, system is the directive of the core values.

Guo Xiang’s ideological system of the unison of Confucianism and Taoism makes the Taoist thoughts of natural inaction as the external framework and the Confucian thoughts of governing state as the kernel, and its fundamental purpose is to re-establish a set of natural order of the ethical codes to help settle the society and the individual. Guo Xiang used the “Nature” of Taoism to demonstrate the rationality of the existence of “the Ethical Codes” of Confucianism and found the metaphysical basis for “the Ethical Codes” of Confucianism, which was a kind of self-salvation for internal Confucianism to rescue its dead-end ethical codes. Guo Xiang realized the transformation from negative “inaction” of Taoism to positive “action” of Confucianism through the assertions of regarding the “three cardinal guides and the five constant virtues” in the feudal ethical codes as humans’ nature, rectifying the name of Sage King and setting Crownless King as a moral example, which showed its ideological attribution and Confucianized value orientation of “Confucianism inside and Taoism outside” of metaphysics.

Traditional filial piety culture achieves its evolution and development in the interaction of evaluations from the authority and the public, which are alternating in the operation of filial piety culture and echoing each other. Filial piety culture can manifest itself in two modes: the top-down popularization and deterrence of authority and the people's bottom-up unconscious echo in emotion and following in behavior. In public high esteem for the culture, the concept of fame and fortune flashes momentarily because it does not violate the core of Confucianism, but more conforms to their emotional expectation. To promote and carry out filial piety culture in contemporary society, the parent-child relationship should be featured with equality and independence, and the authority should provide time and space guarantee for filial piety by law and regulations. Public respect and recognition for the culture in emotion makes it easier to be implemented, and under the following of the public and the acquiescence of authority, the filial piety culture should be pursued with the usual fame and fortune.

The core theory with the modern features of Wang Chuanshan's thoughts on economic ethics is his dissertations on liberal economy. It is the internal driving force for economic subject to product freely that everyone always makes a living for himself, and the external mechanism is that the administrative intervention is reduced. Wang Chuanshan affirms the legitimate self-interest, and opposes government intervention in the economy, fully highlighting the characteristics of the modern enlightenment of economic ethics. Wang Chuanshan's liberal economic thoughts are different from the classical economic liberalism, and his thoughts are of great theoretical and practical significance to demonstrate the ethical demands for fairness and justice of wealth distribution under the special social context of China. However, Wang Chuanshan's liberal economic thought has the inherent tension with rationalism.

The core of Marxist development ethics is to realize a free, all-round development of human beings, and shareable development represents the value of Marxist development ethics. Shareable development is a crucial requirement of socialism with Chinese characteristics, reflecting ethical demands in China's development currently. It also forms a kind of theoretical consciousness and practice of value for Chinese Communist Party in the practice of reform and opening-up when they face unbalanced and incomprehensive developmental processes. People in China need a long period of practical exploration to realize shareable development which needs to build up a solid material foundation, perfect the system of socialism, strive to advocate and practice the socialist core values.

The achievements of China's foreign aid have benefited from the unique concept of aid which has been demonstrated through the discourse of foreign policy. The connotation of this concept mainly includes goal, motivation, principle, method and so on. Based on the analysis on discourse about China’s foreign aid, the goal of this concept is to achieve independent development of developing countries, the motivation to accomplish the achievement of co-development of international society, the principle to be the principle of sovereignty, and the method to seek truth from the facts.

The exploration of the traditional cultural resources is an indispensable basic work of “promoting the modernization of the national governance system and capabilities”. Facing the historical effects of the integration of traditional cultural society, and understanding its contents through intensive reading, we can summarize a richer and more mature ideological system of national governance; for example, “Rule by Law supplemented with Morality” as the basic mode of national governance, “People First (regarding people as the foundation of the country)” as the reality basis of governing legitimacy, “Harmony and Common Prosperity” as the ideal governance order of the society and “Community First” as the value orientation of the national governance, etc. The creative transformation and innovative inheritance of “good governance” based on the modern society can work together to shape the political civilization and social order in contemporary China, rebuild cultural identity as well as confidence and provide important ideological support for the great practice of the rejuvenation of China.

“The Belt and Road” initiative of China has been admitted by more and more countries around the world, and the cooperation with countries along the silk road is no more confined to the economic aspect, and cultural and tourism cooperation are constantly in-depth. The development and research of border tourism has become a hot topic currently. This paper attempts to analyze some research topics of border tourism using CO word analysis, to summarize the research of the past twenty years and the characteristics of studies in different stages, and to find hot topics focused on tourism resources, border trade, outbound tourism, border areas, border ports, outbound tourism, border tourism cooperation, tourism industry and so on. However, the overall research, including the starting point and the methods, is relatively not systematic.

The North Gulf of Guangxi is rich in maritime intangible cultural heritage, worthy of being protected, inherited and developed. Because of the abundant maritime intangible cultural heritage, Guangxi has made great achievement in developing and utilizing the resources. However, the short-sighted extensive development has caused some problems. Guangxi North Gulf area can try some operating patterns in developing the maritime intangible cultural heritage: the point-axis mode based on the distribution of heritage resources; the diverse mode based on the categories of heritage resources; the coordinative pattern based on the main body of tourism development and the sequential pattern based on the lifecycle of the tourist destinations.

The ancient ceremonial instruments are the traceable evidence of the source of etiquette culture, with its unique artistic characteristics and rich aesthetic connotation, reflecting the user's aesthetic sense, perception, taste and aesthetic pursuit. The big stone shovels and bronze drums are the important ceremonial instruments of the distinct national culture of Luoyue people, containing a profound rite and profound historical and cultural connotation, reflecting the different interest and the general law of the development and the change of the Luoyue ethnic group. Based on a large number of archeological data on the remains of stone wares and bronze wares in Guangxi, the historical origins, types, cultural meanings and aesthetic features of the big stone shovels and bronze drums are analyzed. From the art of the stone shovels and bronze drums, the special aesthetic sense of styling, the aesthetic ideas that develop from religious belief, we can see the aesthetic taste reflecting the ecological wisdom and the beauty of change in the development of their aesthetic interest.

One of the shortcomings in current literary study is its lack of realistic involvement and the absence of public view. The activity of New Southwest Drama Exhibition hosted by Guangxi Normal University combined literary study in Cultural City of Guilin with drama stage practice, integrated the spiritual connotation of literary study into drama performance, and activated classic literary works through the stage practice. The New Southwest Drama Exhibition makes the process of literature research no longer a pure theory within the drama community or a spiritual exploration away from reality; rather, the process is a multidimensional interaction among academic research, students, citizens and the media. Obviously, this is a beneficial attempt to explore how literary study can involve in reality. And this attempt plays an importantly implicated role to make up for a shortcoming of contemporary literary studies, and expand a new speech space for literary studies.

In comparison with the Song Journal which was noted by Li Shan, Mr. Suporrorangu has found that the Song version was more detailed than The Variorum to the Anthology. There are two reasons in the beginning: One is that The Variorum was confused by people, the other is that the Song version whose notes were supplemented by posterity. Then eventually, the Song version has been annotated by posterity as a reason to create a school. This school had a great influence on the time when The Variorum was examined and compiled. So far there are four schools in the Tang Dynasty (618-907 A.D.), the Five Dynasties (907-960 A.D.), the Northern Song (960-1127 A.D.), the Southern Song (1127-1279 A.D.). The author thinks that the principle the editor compiled The Variorum was revising slightly some annotations from Li Shan and adding some from Copy of The Anthology, annotations by Lu Shanjing and The Anthology with Indications of Pronunciation, so it is called “carrying forward copying and restraining Li’s annotations”. At the age of compiling The Variorum, it originally followed schools of Yuan Dynasty and Southern Song; at the same time it also referred to Chīsana o school on account of the restriction of Southern Song’s background of merging scripture and engraving and refuting other schools in order to promote the dominance of Southern Dynasty School.

Li Han and Li Zhouhan cited Hanshu for Yang Xiong as a biography, but the former mistook Yang’s death time 20 years early because of negligence and the latter’s citation is not from Hanshu. The author of North Expedition thought that Hanshu to which Li Shan and Li Zhouhan referred was not real Hanshu, the former misled by subconsciousness and the latter referred the contents of the theory of tributary. The “Chen Liuchang” in “The Collection” by Li Shan was originally supposed to be “Chen Liu Changyuan county magistrate”. The Book of Later Han quoted by Li Zhouhan contained content that is not part of that book. The “Song Yu, Ying Ren” in Shih Chi quoted by Lyu Xiang did not come from the historical records. From the prospective of “mistaking”, in terms of the four examples in this article, Li Shan’s mistakes were mostly due to negligence and unconsciousness. But the problem of “five Officials’ annotation” resulted from its compiling way itself.

A Centennial Review of Wen Xuan, published at No. 2 of Literary Review in 2012, can not help readers have a better understanding on the research situation of Studies of Wen Xuan nor push forward the study. On the contrary, it has unimaginable mistakes on the review, complication, publication, and relationship with other books classification that could mislead the people. For five years, no article has been published to correct the mistakes. This paper attempts to make these aspects public in order to ensure a correct understanding of the facts.

A study based on thirteen-year observation has found that the loving care education of the society has neglected a large number of left-behind children in broad sense and more than 40 million left-behind children in narrow sense commonly acknowledged by academic community. The loving care education for left-behind children was weak in rural primary and secondary schools, especially those boarding schools placed high expectations by national policy, and the current situation of rural left-behind children's education is still worrying. To actively respond to the education problem of left-behind children, the provincial governments should take the initiative, the county governments play the major role, and the township governments act as a key actor. Flexibility should be encouraged in the use of such models as “community codcultivation” “twinning and help”, “tutor reduction”, “family school” and “foster center” to carry out specific work. To solve the education problems of left-behind children, we should be committed to the implementation of integrated education, systematically improve rural ecological environment, prevent the stigmatization of left-behind children, implement the legal protection and legal education system, strengthen the construction of a contingent of rural teachers and build education monitoring system with boarding school as the center.

Urbanization is the only road to modernization. Compared with the children in urban area, the children of migrant workers are in the predicament of “aphasia” in the classroom field at most of the time because of inadequate capitalization caused by their disadvantage in culture, language, economy and society. The children of migrant workers encounter three types of conflicts in the process of integrating into the urban schools: the conflicts in classroom learning, in communication against the backdrop of urban and rural differences, and in self-identity in various time and space. To resolve these conflicts and to achieve integration, it is effective to strengthen the integration of culture into education, to carry out common collective activities, and to develop the traction role of community.

Currently, China has initially established the financial assisting and scholarship system including various methods like award, loan, aid and work for study. The system has contributed to solving the difficulties of less affluent postgraduates on life and studying by focusing merely on whether they have the opportunity for further study. Aiming to offer every such student a chance to continue their study, this aiding system regards solving financial difficulties as the core concept while the popularization of higher education has gradually revealed its deficiency. It focuses on offering learning opportunities, funding academic discussions and studying theories rather than promoting and learning vocational skills or improving employment and entrepreneurship. However, the education funding for postgraduates should concentrate more on employment and overcome its deficiencies by utilizing Technical Viability Theory. The feasible solution is strengthening top-level design to establish a comprehensive assisting system, improving technical education, setting up curriculums of professional technology, and promoting educational practice of entrepreneurship on the basis of “Management by Project” and “Maker”.