A country’s advancement in politics, some studies tell, often serves as the decisive factor in its modernization, a process which is inevitably dragged by her political backwardness, a heavy shackle. As a country with a vast territory and a large population, China’s huge disparities in various regions and strata can also be traced back to the differences in their each political development. The political inadequacy and imbalance, although rooted in social and economic development, will in turn aggravate the social and economic inadequacy and imbalances. When people create their own history more and more consciously in the new era, the political inadequacy and imbalance become a more decisive controllable factor. The balanced and full development of socialist politics with Chinese characteristics is a necessary condition for building a strong socialist modernization country in an all-round way.

The spread of social resentment has become a prominent phenomenon in the expression of Chinese folk discourse in the transitional period. Especially in cyberspace, some netizens take advantage of network anonymity as the cover, typing extreme and irrational words, for venting their inner discontent, showing the tendency of group polarization. Such resentment reveals the tension in social relations under the background of China’s current differentiation. Since the reform and opening-up in 1978, China has rapidly changed from homogeneous society to differentiated society. The structural tension of society has been increasing, and the conflicts of interests among different groups have become increasingly prominent. Social resentment arises largely from such contradictions and conflicts. To cope with that, we should but take into account the interests of all sectors of society so that all members of society can enjoy the fruits of the reform and development, and “let the people have more sense of gain”.

The modern Chinese ethical enlightenment is a process of reconstructing ethical concepts under the guidance of the idea of advocating rationality and opposing authoritarian superstition. Along with eastward transmission of western culture and science, there was a huge tension between Chinese tradition and modernization. Science had its pursuit “evidence” and “truth”, a feature which distinguished it from traditional Chinese culture that accepted the transcendental “Li”. Science was therefore gradually endowed with the significance of ethical enlightenment. The Ethical Enlightenment Movement in the May 4th Period shook the ontological basis on which traditional ethics depended. Thanks to that, “science” became the criterion of rationality of new ethical concepts and evolved into “scientism”. Although science can not replace ethics, and “pure rationality” can not be the alternative of “practical rationality”, the scientific spirit advocated by the slogan “science” has enabled Chinese people to gradually step out of the mode of thinking of experience and intuition, serving a role of enlightenment.

The May 4th Movement has been attacked by liberalism, cultural and political conservatism, radicalism, nationalism and other camps since its inception. Especially since the 1990s, some have argued that it led to the rupture of Chinese cultural tradition and even its “revolution”. Such an extreme tendency has seriously affected people’s understanding and affirmation of its historical significance and time value. The most fundamental enlightenment of the May 4th Movement was to help Chinese get out of their blind belief in the western capitalist system and ideology, as well as their optimistic fantasy of imperialism. It marked the awakening of the Chinese people in political thought, and their accepting the guidance of Marxist, with which, they started striving for national independence and rejuvenation.

The most prominent social reality that Marx encountered was that capital logic, in the form of “magic”, dominated the existential world, which directly led to the existence of all perceptual objects being incorporated into the operation channel of capital logic and becoming the “other” of capital. Therefore, transcending the logic of capital became one of the major issues that Marx urgently solved. Later Western Marxism and post-modernism also never escaped the destiny of an abstract rule of capital logic. To transcend such a curse, western Marxism has taken a road of Utopian aesthetic redemption and transcendental “theoretical criticism”; postmodernism has taken a road of nihilism and transcendental “theoretical criticism”; Marx has created a road of internal transcendence of “practice”, that is, through the internal negativity and critical anatomy of capital, it has truly transcended the logic of capital in a principled way.

Barrage culture has been flourishing for it, to a greater extent, satisfies people’s desire for freedom. It, while further enriching people’s life experience, has brought many negative influences as the information fragments make people lose themselves in the activities with the barrage video as the subjects, which results in their denying objective self-meaning; people in the virtual world resist the discipline from real life, and indulge in subjective and arbitrary freedom which make their own “re-emergence” a haunt. One, if he/she wants to walk out of this dilemma, must reflect on and criticize their behavioral activities so as to obtain the meaning of the survival of the real person.

A combination of art, imagination and social change is creatively adopted by Maxine Greene and she pursues critical learning model, with which she aims to shape a new social vision. The social imagination advocated by Greene carries positive significance and value. It gives ethical attention to the current development of human society and promotes exchanges between the subjects so as to form an open and pluralistic democratic community. To do this, the meaning of life is to be enhanced, a humanized liberation pedagogy is to be developed, with which it deepens the social function of literature and art. Her art-aesthetic education, from the perspective of deconstruction, a post-modern trend of thought, has a far-reaching influence as it reshapes the humanistic ideal, gives attention to social change, and guides the ethical forces of justice, sharing and unity.

An examination of humanism theory, one multi-dimensional view, finds the imbalance between instrumental rationality and value rationality in the public-funded policy of normal students in China, which implies the contradiction between the interpretation of “free” and “public-funded”, between “public” and “individual” value orientation, and between “signing” and “canceling” in the rational interpretation of policy. An analysis, from the three dimensions namely policy discourse, policy text and policy benefit, tells that policy cognition is related to formulation procedure that is lack of, that policy objectives are not compatible with the interests of normal school students, and that the advance and retreat mechanism is still absent. In view of this, policy activists should explain and infiltrate the concept of “public-funded” to highlight the social status of teachers, balance public will and individual demands to promote the scientific implementation of policies, build a mechanism for the advancement and retreat to meet the human needs of policies, and create a system of “performance refund” for graduates to avoid the risk of breach of contract, with an expectation that the instrumental rationality and the value rationality tend to be coordinated and unified, thus making the public-funded policy play its due role.

Tutors, in the new era, should be equipped with a language art which falls into four types: one that promotes communication, one that creates a common framework, one that implements multiple dialogues, and one that exerts positive forces. Its educational function is to promote active thinking, provide meaning for life, share cognitive experience and optimize the research atmosphere. The strategies to cultivate such an art is to let an tutor have an open language attitude, master the ability of language variation, conduct critical questions and respect the power of questioning. A tutor, if aware of the power of his/her language, will give attention to its essence and use, and further turn it into more humanized.

A study, based on the stylistic view, finds that Yan Ge Luo Xuan and Mo Shang Sang are two completely different songs as the former has its poetic style a neat five-character poem, while the latter bears words of each line a pattern of three, three and seven repeated in a loop; this five-character poem is an ancient diction of the old Yuefu theme Yan Ge Luo Fu Xing, not that of the old Yuefu theme Mo Shang Sang. Secondly, the poem is deeply influenced by Han Fu as the structure of dialogue and question-and-answer, exaggerated and false descriptions, and even the naming style of Luo Fu (the beauty), all carry obvious characteristics of the Dafu of the direct style; it takes poetry as its Fu, and its main theme is just to show the beauty of Luo Fu; the motive of its creation, originally to make the emperor ironic, is obviously not fully achieved because of the influence of Hanfu, or by its style.

The full text of Guang Cheng Song is recorded in Ma Rong’s Biography, Hou Han Shu. It is rich in allusions and conforms to the feature of “derived from the old text” that the author claims in his self-preface. Guang cheng Song, a study tells, cited 12 volumes (7 kinds) from Liu Yi Lue, 60 times, 10 kinds (3 schools) from Zhu Zi Lue, 22 times, and 7 poems (5 schools), 18 times. Its drawing from Liu Yi Lue shows the characteristics of combining language of both classics and contemporary, leading the new trend of the times, of introducing Zhu Zi Lue and its absorption, of reflecting the author’s brilliance as a scholar of Confucianism. It draws from Shi Fu Lue, mainly Dafu of Ma and Yang, an evidence that it bears the Fu style. A study of the allusions in it reveals not only the academic attitude of Ma Rong and other scholars when they studied and collated the books, but also his scope of study and fruitful achievement.