Realizing our great dream demands a great struggle. Ⅺ Jinpings important discourse on “having the courage and ability to carry on the fight” summary answers the significant problem of “how to fight” in the new historical position， and containing profound theoretical implications. From the perspective of generative logic， the important discourse inherits the inherent struggle character of Marxism at the theoretical level， draws on the valuable experience inherited by the Communist Party of China for a hundred years at the historical level， and responds to the inevitable requirement of seizing the new victory of the great struggle in the new era at the realistic level. From the core point of view， the primary premise of the important discourse is to carry forward the spirit of struggle，the essential requirement is to enhance the ability of struggle， and the fundamental method is to emphasize the art of struggle.From the perspective of the value of the times， the important discourse opens up a new realm of Marxist struggle thought and helps to promote the practice of Chinese modernization struggle.

As a new democratic political concept in China， the whole process of peoples democracy is an important embodiment of the Chinese path， Chinese spirit and Chinese values. It is also an inevitable trend for the Chinese people to steadfastly move towards modernization under the leadership of the Party. The concept of developing peoples democracy throughout the entire process has its inherent generative logic， among which the theoretical logic of its generation is guided by the Marxist concept of democracy and the inclusion of excellent political civilization both domestically and internationally. The summary of the Partys democratic practice over the past hundred years and the answer to socialist democracy politics are the practical logic of its generation. Throughout the development process， peoples democracy has rich connotations and profound values， enriching and deepening the Marxist theory of Party building， state theory， and the theory of human freedom and comprehensive development in theory. In practice， it is a guiding principle to meet the growing democratic demands of the people in the new era， achieve political modernization， and an important guarantee for promoting economic modernization. At the same time， it is also a Chinese plan to enrich the new forms of world political civilization.

As a kind of relational social capital， new rural talents are an important driving force to promote common prosperity in the new era， and play important roles in promoting industrial prosperity， promoting talent revitalization， promoting rural governance， and leading rural civilization. Cultivating new rural talents is an important starting point to do a good job in common prosperity. We should start from establishing a cultivation mechanism， building a participation platform， carrying forward the culture of rural elites， and improving rural conditions to cultivate new rural talents， so that they can better contribute to common prosperity.

The “two roads” spirit of “one is not afraid of hardship， the other is not afraid of death， tenacious struggle， willing to be a bedstone， the military and the people are one family， and the nation is united” is not only an indepth interpretation of patriotism， but also a continuous inheritance of patriotism. The fighting spirit of “not being afraid of hardship and not being afraid of death” is a vivid interpretation of defending the motherland and striving for the independence of the motherland. The dedication spirit of “tenacious struggle and willingness to be a bedstone” is a vivid portrayal of striving for the prosperity and strength of the motherland and the happiness of the people. The national spirit of “one family for the military and the people， and national unity” is a concrete practice for realizing a strong modern socialist country and forging a strong sense of community for the Chinese nation. The “two roads” spirit is a valuable resource for continuing to inherit patriotism. Spreading the “two roads”spirit from the three levels of colleges， industries and society plays an indispensable role in continuing to inherit patriotism.

The “two roads” spirit was born out of the great practice of building and maintaining the SichuanXizang and QinghaiXizang highways which has been inherited， promoted and developed in the great era of building a powerful transportation country in China. The “two roads” spirit possesses profound cultural connotations with the pursuit of hard work and selfless dedication in Chinese excellent traditional culture serving as its cultural origins， the material， institutional and spiritual aspects of Chinese characteristic transportation culture as its cultural carrier， and the practical innovation of the behavioral culture of Chinese Communists as its cultural foundation. The cultural characteristics of the “two roads” spirit are embodied in the lofty values of patriotism and national sentiment， the mission of seeking happiness for the Chinese people and rejuvenating for the Chinese nation， and the dialectical unity of nationality and universality. Inheriting and promoting the “two roads” spirit in the new era plays an important role in widely disseminating the core socialist values and transportation spirit， enhancing national cohesion and cultural confidence， and enriching and developing transportation culture with Chinese characteristics. At the same time， it also provides inexhaustible power for the innovation of spiritual and cultural carriers.

The CPCs 20th National Congress report emphasized to make good use of the red resources， carry forward the great party building spirit of the spiritual pedigree of the Chinese Communists. As an important part of the red gene and spiritual lineage of the Chinese Communists， the “two roads” spirit embodies the intrinsic requirements and value orientation of socialist core values. The significant practice in the construction， operation and maintenance of the “two roads” in those years not only leave all people in the transportation industry a collective memory， but also leave all the members of the CPC a cultural memory. The meaning of history lies in the inheritance of spirit. Similarly， the “two roads” spirit has become a common spiritual home for all people in the transportation industry. Telling good stories of “two roads” figures is the only way to improve the perceptibility of “two roads” spirit， which can well encourage future generations to fling themselves into engaging in the transportation construction， so as to contribute wisdom and strength to accelerate the construction of “transportation power”.

As a pioneer of Chinese path to modernization， transportation plays an important role in supporting and leading the overall construction of a socialist modern country.Chinas transportation system is generally adapted to economic and social development.Based on the practical foundation， this paper studies and evaluates the development situation and trend evolution of transportation in the new era， and proposes ideas for the transformation and development of transportation in the new era from seven aspects. At the same time， this paper systematically sorts out six key development tasks， and then proposes the direction and focus of accurately addressing the strengths and weaknesses of key areas such as urban agglomerations， metropolitan areas， cities， rural areas， and special types of areas.

The rapid development of wharves in China since modern times has led to increasingly obvious differences between wharves， resulting in a variety of wharf types with different scales， forms and functions. The different types of differences among modern wharves have been reflected in the naming of wharves， but there has been a lack of systematic and effective type classification standards. In this paper， three aspects of appearance and form， building materials， and landing and takeoff objects are selected as classification criteria to classify the types of modern Chinese wharves. By classifying the types of wharves， on the one hand， we can get rid of the disorderly state of naming and classifying modern wharves， and on the other hand， we can strengthen the understanding of the development characteristics of modern Chinese wharves.

The 20th National Congress of the Communist Party of China pointed out the need to promote the construction of the ChengduChongqing double cities economic circle. Analyzing the financial capabilities of industrial listed companies in the economic circle is beneficial for improving the operational level of enterprises and promoting the highquality development of the ChengduChongqing double cities economic circle. Based on panel data from 2018 to 2022， the entropy weighted TOPSIS method was used to evaluate the financial capabilities of industrial listed companies in the ChengduChongqing double cities economic circle， and Kmeans cluster analysis was used to classify 120 industrial listed companies into four categories， that is， leading， advantageous， intermediate， and lagging. It was found that the overall comprehensive financial capabilities of industrial listed companies in the ChengduChongqing double cities economic circle are not strong because only 19.17% were leading and advantageous. The profitability performed the best， and there was not much difference between companies， while there was a significant difference in the solvency and operational capacity of each company， and hereby the development was very uneven. Growth ability is generally low， and thus there was not enough sustainable market competitiveness. Moreover， the overall financial capabilities of listed companies in Sichuan industry were slightly higher than those in Chongqing.

Since 2020， the collaborative development of education in the ChengduChongqing economic circle has begun to bear fruits under the policy promotion. Many education alliances covering various disciplines and fields have been established in the ChengduChongqing economic circle. Based on game theory， this paper analyses 30 highlevel education alliances in the ChengduChongqing economic circle， explores the “prisoners dilemma” of the education administrations in Sichuan and Chongqing， the “boxed pigs game” of allied members， and the “signal game” between society and alliances. The internal mechanism of alliance stakeholders strategic choices is studied. For education alliances in the ChengduChongqing economic circle， suggestions are brought up in three aspects: making a toplevel design for integrated development， promoting joint construction and sharing of alliance resources through innovative cooperation models， and giving full play to the important roles of all allied parties， to help the construction and collaborative development of the education alliance.

By constructing the comprehensive evaluation index system of tourism efficiency and tourism competitiveness， the paper takes 16 cities in Anhui province as a case， analyzes the coupling and coordination relationship between tourism efficiency system and tourism competitiveness in Anhui province from 2011 to 2019 by using the DEA model， entropy evaluation method and coupled coordination model， then analyzes its influencing factors by Tobit model. The results show: the overall level of tourism efficiency in Anhui Province is high， showing stability and regularity in the spatial evolution pattern; the overall level of tourism competitiveness in Anhui province is constantly rising， showing the evolution pattern from dualcore leading which are Hefei and Huangshan to singlecore polarization which is Hefei. The coupling coordination of tourism efficiency and tourism competitiveness in Anhui province has stable temporal evolution and large spatial differences. The level of industrial structure， market scale， degree of opening to the outside world and the degree of specialization of tourism industry play a positive role in promoting the coupling coordination development of tourism efficiency and tourism competitiveness， the level of urbanization and information inhibits its coordinated development.

The mortals in Homers Epics encounter the dual “other” of “nature” and “alien” because of their living conditions. They are completely limited to the “body” level of “knowing yourself” and project the “other” onto the imaginary gods, making their appearance change and difficult to identify. With the gradual change of the living conditions in ancient Greece and the release of the double “other” cage, the later philosophers promoted “knowing yourself” to the “soul” level, and the gods wonderful deformation ability was inevitably criticized by the philosopher Plato. The discussion of the transformation of gods points out the diachronic coordinate and position of Platos “quarrel between poetry and philosophy” in the ancient Greek thought history of “knowing yourself” and deepens our understanding of Platos “quarrel between poetry and philosophy” from a new perspective.

Albees plays resonate with the pulse of the age he lives in, and write the circumstances of body caught up in the wave of technological determinism. In Whos Afraid of Virginia Woolf, the perfect male body massproduced by genetic technology reveals the discipline that life politics exerts on body. In The Man Who Had Three Arms, the media technology has reduced the body of the man who had three arms into a spectacle and commodity, which indicates the alienation of body in the realm of cultural production. And in The Goat, or Who Is Sylvia, the fullscale invasion of nature by technology in the postindustrial age has made Martins body insensible in the mechanized reality, and even a symbol of ethical taboo. Through presenting body reduced to a machine, a commodity and an insensible being, Albee discloses the oppression which the western life politics, the production logic of culture and ecological ethical order exert on life. As Martin has the epiphany that he is an animal, this consciousness negates the mechanized reality, and reflects the possibility that the body can regain its agency.