Huan Liu

This paper presents a full-cycle model of national development, using China as an illustrative case, grounded in a single core principle: allocation is the primary factor, and it must be dynamically adjusted over time. The paper argues that the minimum effective dose of allocation is to activate the productive motivation of laborers—ensuring that individuals perceive a direct return from their efforts. When allocation fails to perform this function, the system stagnates. The model traces eleven sequential stages, from the survival phase (100% production orientation) through industrialization, the inflection point of overcapacity, domestic demand activation, currency internationalization, outward investment with profit repatriation, industrial chain upgrading, consumption restructuring, cultural export, national rejuvenation, and ultimately interstellar expansion—what the paper terms "the sea of stars." At each stage, the allocation ratio between production and consumption shifts in response to systemic signals and external conditions. A central formula underpins the entire pathway: wage growth > GDP + CPI, ensuring that real purchasing power continuously rises, consumption becomes the primary engine of growth, and a positive feedback loop is established. The paper also identifies two major structural "sinks" that can derail this pathway—residential housing costs and state infrastructure overinvestment—and proposes ROI-based allocation criteria to mitigate these risks. Finally, the model incorporates a "flexible protection" mechanism for extreme economic crises, allowing temporary suspension of wage and welfare adjustments without abandoning the long-term trajectory. The framework concludes that dynamic allocation is not a one-time distribution but a continuously iterating feedback cycle, co-evolving with productivity stages, system signals, and the external environment.

This paper presents a historical and theoretical framework for understanding distribution as the primary institutional nexus of human coexistence. Grounded in the axioms of existential persistence, the principle of distribution as the first bond, and the principle of least action, the paper traces three evolutionary stages of distribution—survival-based distribution (scarcity era), incentive-based distribution (industrial era), and existential distribution (AI era). The core argument is that as productivity approaches zero marginal cost, the function of distribution shifts from allocating material goods to allocating possibilities and meaning. The paper proposes a concrete institutional architecture for the post-scarcity era, including an unconditional basic security layer, a performance-based incentive layer, a free exploration quota (with risk-free failure), an honor system anchored in verifiable contributions, and an immune system for self-correction against institutional sclerosis. The framework concludes that the ultimate wealth of a civilization lies not in its productivity or territory, but in the mutual attachment between individuals and their collective—and distribution is the first bond that makes this attachment possible.

This paper presents the Existential Dual-Base Survival Game Theory — a unified framework for understanding all social systems, from individuals to civilizations, grounded in a single meta-axiom: every existent entity, once it begins to "be," has as its first and only primordial command: to continue to be. Existence is the tendency to maintain existence. From this axiom, two theorems are derived: (1) Distribution is the primary bond — when multiple existences coexist, distribution is the first institutional mechanism that enables them to coexist without mutual destruction; (2) The principle of least action (with drift) — systems, for long-term stable existence, filter and internalize the lowest-cost operational path, yet this path is never fixed — it continuously drifts as the system and its environment evolve. In the human condition, these translate into two派生 axioms: individual self-preservation and group survival through cooperation. The eternal core contradiction of all civilizations is the tension between the individual's unlimited expansive self-interest and the group's finite cooperative rules. The theory then derives seven evolutionary laws — including the Law of Institutional Substitution, the Law of Civilizational Cycles, the Law of Starlight (emergent感性光辉 that cannot be reduced to功利 calculation), and the Law of Public Instrument伪装 (systemic capture of rules by private interests) — and proposes a complete institutional architecture: a quantifiable ROI-based distribution system, a multi-tiered honor registry, an independent error-correction tribunal, and a governance AI ("Tian-shu") with five unmodifiable constitutional principles. The framework is not presented as a normative invention, but as a discovered pattern — a set of规律 that already operate in the world, which this paper merely describes. Its ultimate claim is that a well-designed system does not require selfless individuals; it aligns self-interest with public benefit, making the two mathematically equivalent.

Over several decades, Liangkang Ni has developed a distinctive perspective on the parallels and divergences between Edmund Husserl’s phenomenology and Buddhism, particularly Yogācāra Buddhism. Despite the significance of his contributions, Ni’s writings remain largely unavailable in English and have thus had limited exposure in Western phenomenological discourse. This article addresses that gap by offering a thematic reconstruction of Ni’s key insights. The first part examines Ni’s reading of Husserl’s own philosophical reflections on Buddhism in relation to phenomenology. The second part explores Ni’s reconstruction of genetic and structural parallels between Husserl’s genetic phenomenology and Yogācāradoctrines such as vijñaptimātra (consciousness-only), ālaya-vijñāna, and manas. The article assumes some familiarity with Husserl and uses his framework as an entry point to introduce Buddhist concepts. Rather than offering new empirical data, the article provides conceptual clarification and theoretical integration aimed at informing contemporary debates in consciousness studies.

This study aims to explore the relationship and mechanism between the preschool inclusive education teachers’ organizational support, teacher self-efficacy, and work engagement. This study adopted the organizational support scale, inclusive education efficacy scale, and work engagement scale, measured for 600 preschool inclusive education teachers, eventually obtained 568 effective questionnaires, established research model, and analyzed the data using the structural equation model. There are significantly more men than women, and the majority were public kindergarten. Organizational support significantly positively affects teachers’ self-efficacy and work engagement in preschool inclusive education. Preschool teachers’ self-efficacy has a significant positive impact on work engagement. Preschool teachers’ self-efficacy plays a partial mediating role between organizational support and work engagement. Organizational support not only directly affects teachers’ self-efficacy and work engagement in preschool inclusive education but also indirectly affects their work engagement through preschool teachers’ self-efficacy, which provides theoretical and practical guidance for the research of inclusive education.

Emotional stability is of great importance for undergraduates and has significant predictive power for mental health. Emotions are associated with individuals’ daily lives and routines. Undergraduates commonly post their opinions and feelings on social networks, providing a huge amount of data for studying their emotional states and rhythms. Based on the construction of the emotion dictionary of undergraduates’ Tencent tweets —a social network for users to share their life situations and express emotions and feelings to friends—we used big data text analysis technology to analyze the emotion words in 45,996 Tencent tweets published by 894 undergraduates. Then, we used hierarchical linear modeling to further analyze the daily rhythms of undergraduate students’ emotions and how demographic variables are associated with the daily rhythmic changes. The results were as follows: Undergraduates tweeted about more positive emotions than negative emotions ; The emotions in undergraduates’ tweets changed considerably from 1 a.m. to 6 a.m., but were fairly stable during the day; There was a rising trend in the frequency of using emotion words in Tencent tweets during the day as each hour progressed, and there was a higher increase in positive emotion than negative emotion; and The word frequencies and daily rhythms of emotions varied depending on demographic variables. Gender was correlated with the frequencies of gratitude and the daily rhythms of anger. As the grade increased, the frequency of emotion words in most subcategories in TTs decreased and the fluctuation in daily rhythms became smaller. There was no significant difference in the frequency and daily rhythm of emotion words used in TTs based on having had a left-behind experience. The results of the present study provided emotion expression in social networks in Chinese collectivist culture. This study added new evidence to support the notion that positive and negative emotions are independent dimensions.