Essay从构思到写作的步骤

Essay作为留学生们接触最多的一种作业形式，带来的压力是非常大的，特别是留学生刚到国外那时候，完全就不知道Essay要怎么写。为了让大家更好地写作，下面就给大家讲讲Essay从构思到写作的步骤。

第一步是分析essay问题。根据essay的题目，可以把问题分成五个部分。

Topic

Aspect

Focus/limiting words

Instruction words

Viewpoints/assumptions

比如，针对To what extent should Western universities change their own culture in order to help international students?题目，Topic是Internationalisation in higher education；Aspect是Internationally mobile students(IMS)AND western universities；limiting words是academic culture shock AND Western unis own adjustment；instruction words是What is meant by….To what extent should；.viewpoints/assumptions是IMS do experience something called culture shock; Western unis should adjust to some extent(but how much?).

规划Essay结构

第二步，把essay问题分解之后，需要考虑一些essay的整体结构。一般情况下，essay是三段式的结构，introduction, main body和conclusion.关于introduction，需要去考虑关于研究背景，研究目标和文章结构，关于主体部分，需要考虑回答研究问题的一些可能性思考，比如关于What is meant cultural shock? To what extent western universities should adapt to international students?考虑一下可以讨论的有趣的点。这些点需要去通过do research找到合适的sources,并且尝试理解和归纳文献中的观点。Conclusion部分主要包括重述中心论点，并summarize the main ideas.

Begin to form a more detailed plan for the question

接下来就是尝试去填充以上框架，给出每个部分的答案。通过do detailed research，使上面的框架添加上一些细节内容。

Begin to formulate paragraphs based on the detailed plan

最后一部分就是把框架变成具体的段落了。在这个过程中，可以结合source中找到的evidence和examples，把这些证据放到合适的argument下面，文章的段落结构就形成了。在这个过程中记得要加上正确的reference哦！

以上就是关于Essay写作的讲解，希望同学们看完之后都能有所收获，提升Essay写作能力。

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Paper代写：The axiology of labor happiness

下面为大家整理一篇优秀的paper代写范文- The axiology of labor happiness，供大家参考学习，这篇论文讨论了劳动幸福的价值论。劳动幸福作为一个价值判断，是价值的实践特质必然引出的结论。坚持马克思主义的价值理念，无论从理论上还是从实践上，必然主张劳动幸福论。因为在价值论视域中，人类劳动必然产生成果，以满足人生存和发展的物质与精神的需要。劳动是人的自由自觉的活动，人在这一过程中认识世界、认识劳动对象，积累各式各样的生存智慧，并使之得到检验和发展。

What is value? This is the first question that comes up in the discussion of value. Reviewing the classic works of Marx and Engels, we can see that the concept of value has different understandings in economics and philosophy. The "value" of philosophy is a category that marks the relationship between subject and object in the process of practice, which reflects the degree to which the object satisfies the needs of the subject. Therefore, the value of economics and the value of philosophy are different from each other in terms of objects, fields and problems to be solved and explained. The value mentioned in this paper naturally refers to the value in the philosophical sense of Marx.

The main purpose of philosophical thinking is to think about the reality and the due of the world. The former is to solve the problem of what the world is, while the latter is to solve the problem of what the world should be. In "the theses on feuerbach", Marx clearly pointed out the fundamental difference between old and new philosophical thinking. He said: "the whole social life is practical in nature. Whatever leads theory to mysticism can be reasonably solved in human practice and in the understanding of this practice." This also reveals the root meaning of practice to axiology. From this, formed the three characteristics of marxist value category.

Professor li deshun, a famous scholar of axiology in China, once pointed out that, "in the research and application of value philosophy at home and abroad, two theories and their ways of thinking once occupied a dominant position. According to the subjective theory, value is, after all, the existence and product of a certain spirit, and value only occurs and exists in people's subjective purport and idea. The other is the object theory of value represented by the entity-attribute theory. Objectivism emphasizes that 'many different things are inherently good or bad' and specifically denies any connection between value and human body and mind. ... There are two kinds of object theory: entity theory and attribute theory. Among them, the attribute theory seems to be more convincing, so it is still widely influential." Here, both the subjective theory and the object theory of value have a common defect: they neglect the basic role of practice in value. Therefore, neither fully recognizes the root meaning of people's life practice to value thinking. First of all, from the perspective of the generation of value thinking, value thinking does not happen for no reason. It does not happen only in people's subjective consciousness, as the subjectivist thinks, nor does it happen as the object-theorist thinks, it is the existence of things, and the value expresses the meaning of things to people. This meaning is generated in human practice. As Lenin put it: "the whole of human practice must be included in the complete 'definition' of things, as the criterion of truth, and as the actual determiner of the thing's relation to that point which man wants it to be." This tells us that the establishment of the relationship between things and people's needs, that is, the establishment of the value relationship, is dependent on practice. Secondly, from the perspective of the relationship between cognitive activities and value thinking, value thinking is the unique way of life and activity. Because, one as a product of long-term evolution in nature, its activities are related to the purpose, the perceptual activity or practice object of objective condition and the external environment, although the regulation with the premise of human practice activity, means and possibility, but the inside dimensions of the person or people to meet the expectations of the purpose, people and the result of the activities of the expected value such as thinking, is embedded in the practical activities of man, that is reflected the people's "targeted" characteristic of the activity. Thirdly, whether value thinking is correct is also tested by practice. As some scholars have pointed out, "whether value thinking really reflects the mode, procedure, method, rule and so on of life practice is not a question of pure theory, but a question of practice. Only by returning to the life practice of the subject, feeding it back to life and acting on the concrete practice of 'changing the world', can people compare and verify it in the concrete historical life practice, and correct all the thinking distortions and errors caused by abstraction, subjectivity and arrogance." This shows that value thinking is an intrinsic component of people's cognition of things, and value thinking is infiltrated in the nature, structure, mode, process and result of practice. The successful practice not only tests the correctness of cognitive achievements, but also verifies the right and wrong value thinking. In the view of marxist philosophy, practice is the way of human existence and life form. Practice is not only the form of creating wealth, but also the process of realizing value thinking. The value of life and the value of people are not generated automatically by the subject itself, nor are they possessed by the object itself, but are reflected in the objectification activities of the subject and realized in the practical relationship between people and objects. In practice, human subjectivity is constantly generated, human ability is constantly enhanced, human quality is constantly improved, and human needs are constantly met. Successful practice is the result of double correct knowledge of truth and value. This situation has been clearly reflected in the development history of industrial and agricultural production and the construction of socialism with Chinese characteristics.

When we overcome the subjective value on theory and object theory, on the basis of the practice thinking on value of things, can be found that displayed on value relationship, a relationship between the object and the subject of "objective activity", as the main body to make in practice of the generated object can meet the requirements of certain aspects of the subject, which make it has value to the body. In this process, "objective activity" is the activity of establishing relations, without which "relationship" between subject and object is of no value at all. This "relationship", without practice, cannot be generated. Here, it should be emphasized that relational thinking and entity thinking are very different. Since the early philosophical thinking of human beings all attempted to seek the beginning or origin of the world, the substantial thinking has a long history. Entity thinking thinks that "the world" is composed of some kind of smallest and most basic unit with mass. Prior to Lenin's definition of "matter" as objective reality, old materialism was typical of adhering to "substantial thinking". Relational thinking, on the other hand, is a judgment on whether the object is suitable or consistent with the purpose, interests and needs of the subject when people establish a specific subject-object relationship with the object in practice. This "relational thinking" based on the subject and object has social reality, historicity and comprehensiveness. It requires the analysis of the current or long-term significance of the existence and nature of the object in the realistic social and historical relationship between the subject and the object, in the comprehensive relationship between man and the world, and in the dynamic development of the contradictory movement of the subject and object. It can be seen that the practical and relational characteristics of value are inseparable. It is precisely this dialectical relationship between subject and object based on practice that reveals the connection between subject measure and value phenomenon, thus making various value and meaning evaluation come into being. Only when we understand the value of "relational thinking" in the sense of the connection between object and subject can we get rid of the bias of "substantive thinking" and subjectivism and objectivism and achieve the value thinking in line with the actual situation. Generally speaking, relational thinking consists of two basic conditions: positive and negative. The positive relation is that through practice, the object meets the needs of the subject and forms the positive value. The negative relation is that in practice, the object negates and subverts the needs of the subject and forms negative value. In this respect, the most typical example is the completely different results of labor and alienated labor. The former is the workers feel happy, while the latter is the workers suffer exploitation and humiliation.

"Only by fully revealing and maintaining people's subject status can we grasp the essence of the problem." Because the content affirmed by the concept of "value" is that the existence, function and change of the object are suitable, close or consistent with certain needs and development of the subject. Thus it can be seen that whether there is value or not is to the subject and affirms a subjective fact. This kind of human nature is different from person to person, because people are specific and varied, while value thinking is a kind of thinking related to the subject's self. As a thinking to reflect on the relationship between oneself and the objective world, it is a sign of people's self-knowledge level and their own development. In class society, all kinds of evaluations are marked with class and thus have a strong ideological attribute. The biggest difference between value thinking and people's habit of objectivism thinking lies in that value thinking is inseparable from people. On the one hand, value thinking varies from person to person, which is a multi-dimensional and individualized non-identical thinking. On the other hand, due to the concreteness and historicity of people's social existence, people's value thinking is also concrete, historical and multi-dimensional. This seemingly clear theory is often misinterpreted when referring to current "environmental problems" and "ecological problems". In order to emphasize the importance of "environment" and "nature", some people even advocate "the integration of nature and man", holding that only by treating "human" and "nature" as "dual subjects", can the thinking obstacles behind "environmental problems" be theoretically solved. This is the misunderstanding of the subjectivity of value thinking. Because, left the human nature, even if it "frozen in one thousand" or "monstrous flood", is it doesn't matter, today is the "environment" as a problem, can meet the needs of the body and the environment, from the environment to meet for a long time and meets the needs of the main body of the forever, from the people and the development of health, left on the main body care, these problems can't set up as a problem. The sustainable development of environment is not only for the environment itself, but also for the sustainable development of people. Therefore, the object and the subject should not be equated because of the environmental problems, but the raising of the environmental problems itself should be regarded as a new height of the development of the subject. Because optimizing the environment itself is for the better and healthier development of human beings. As a scholar said, "' man is the center of man's world and man is the center of man himself. 'this is a unique and inevitable phenomenon of' egocentrism '." Therefore, the approach, process and level of value thinking is actually the standard of self-understanding level of human being as the value subject, and also the symbol of the development level of the subject itself.

In a word, in the field of value, people occupy the dominant position. All values are judged by human's subjective standard and people-oriented. We talk about value in the sense of the connection between things and people in practice. In the specific process of social history, with the development of social productivity, people's social needs have changed, and the evaluation scale of the same thing has also changed.

In order to illustrate the theme, first of all, the concept of "happiness" is briefly explained: happiness is for people, animals and their lives are directly the same, their life activities are themselves, and people are different, happiness is exclusive to the concept of people. For man belongs to nature, is subject to it, and is distinguished from it; Man can separate himself from the object in his consciousness, thus separating himself from nature and transcending nature. Marx said in the economic and philosophical manuscripts of 1844, "man not only makes himself double mentally as he does in consciousness, but also makes himself double actively and realistically, so as to visualize himself in the world he created." This tells us that people's life has the duality of objective objects and subjective feelings, which also determines the duality of happiness. "In Marx's view, human happiness is the result and experience of people's active and realistic realization of their own duality, and the direct result and feeling of people in their created world." This shows that happiness is not only subjective psychological experience, but also rooted in the objective object, happiness is the unity of subjectivity and objectivity. Marx once said: "the most beautiful music is meaningless to the ear without music sense." It shows the relationship between objective objects and psychological experience, which is a good illustration of the duality of happiness. Here, "the most beautiful music" is the primary and root sex, while the feeling of music is the secondary sex, the psychological response to the former, which is different from person to person.

As a value judgment, labor happiness is an inevitable conclusion drawn from the practical characteristics of value, that is to say, adhering to the marxist value concept, no matter theoretically or practically, it is inevitable to advocate labor happiness theory. Because in the view of axiology, human labor inevitably produces three major results to meet the material and spiritual needs of human survival and development. First of all, labor is man's way of life. Labor creates man, and man lives by it for generations. As an objective activity, labor process is the process of human's essential power acting on the object of labor, thus creating the material life materials needed for human survival, namely material wealth. This process, that is, the material needs of people to meet the formation of value process. Secondly, labor is a free and conscious activity of human beings. In this process, people know the world and the objects of labor, accumulate various kinds of survival wisdom, and make it tested and developed. Labor makes people confirm the growth of their own essential power, understand the meaning of their lives, this process, is also the spiritual needs of people to meet the formation of value process. Thirdly, labor not only develops the physical strength and intelligence of human beings, but also enables people to realize themselves in practice through "objectification activities", and to reflect on themselves in the world created by their own labor, thus realizing the development of human beings themselves. Not only the individual life of workers can be enriched and grown, but also the human kind of life can be extended for generations, so that people can get a sense of pleasure and pride only created by the subject. These three achievements are not only born of labor, but also develop with the improvement of labor level. It goes without saying that there is an inevitable link between work and happiness. Here it needs to be pointed out that the above mentioned labor in the philosophical level is the "overall" concept of labor, which not only refers to physical labor, but also refers to mental labor, including art, management, scientific research and other forms of mental labor. Here, all forms of labor are equal, because they are necessary for the development of a healthy society. If labor as "objectification activity" mainly refers to physical labor that creates material wealth, then "accumulation of living wisdom", "meeting spiritual needs", "understanding the world", "realizing oneself" and "looking back on oneself" are all synonyms of various mental labor. The diversity of forms of labor is consistent with the diversity of forms of practice. In the past, for a long time, people only lifted the form of physical labor to the highest status and devalued other forms of labor, which is a misunderstanding of the marxist concept of practice and the concept of labor. Contemporary rubbings have shown that in the process of human evolution, alone to walk upright, hands and feet, division of labor, language, without the development of human brain in labor, namely original wisdom accumulated in the original labor, there will be no tool making and improvement, will not produce the product of mental activity, such as the original paintings wouldn't apes evolved as primitive, primitive man won't evolution for modern people. Therefore, as a philosophical category of labor, with the greatest generality and universality.

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英国Essay如何拿高分

对于留学生们来说，英国Essay要拿高分并不容易。因为英式写作思维和中式写作思维的差异是非常大，很多时候你认为自己表达没问题，但在教授看起来却有很大的问题。那么英国Essay怎么才能拿高分呢？下面就给大家讲解一下。

如何写出高分英国Essay？

我们在高中写作文的时候，语文老师经常强调一句话就是：注意审题！英国Essay也不例外，一篇Essay的评分机制完全建立于你有没有充分理解问题的关键，我们以下题为例：

“Contrast the impact of social media versus newspaper reporting on Brexit”

“对比社交媒体和报纸报道对脱欧的影响”

拿到这道题，如果你仅回答了“社交媒体和报纸报道对脱欧的影响”就犯了偏题的错误，“Contrast对比”这两种媒介对脱欧的影响才是回答的关键，所谓对比就是要比较不同的地方；同理如果题目问的是“Compare比较”，则既要比较不同点也要总结相同点。确定理解问题的含义后，我们便开始写作。

高分英国Essay写作的7个步骤：

步骤1.Brainstorm your topic头脑风暴

写Essay不用急着下笔，准备工作也很重要。可以先像画散点图一样把自己看到这道题目后的所思所想都记录下来，这些想法可以是无序的，做好这项准备工作可以为之后开始批判性的审视和推导出论点提供帮助。

步骤2.Do research阅读文献资料

很多同学在阅读文献上花费很长时间，往往看了后面忘了前面，还有些同学已经开始行文了，突然灵机一动想到读过文献中的一段相关内容，想要翻回去看，却完全lost在海量文献中，找不到这沧海一粟。其实写Essay真的不用读很多的书和资料，只要找对方向，有自己的思考，然后把思考和相关资料写成通顺的Essay，顺理成章，就是高分Essay.

步骤3.Develop the thesis确定论点

你的Essay题目一定是和课堂内容相关的，可以根据topic去找相关的课堂笔记和教授的讲义。通过重新翻看讲义，你会对这个题目有了更深层次的理解，而在知识框架上，就可以构建你自己的Essay框架了。

和中式思维喜欢概括和文学化不同，英式思维推崇Critical Thinking批判性思维，也就是讨论要大于叙述，很多教授会给低分Essay留下“过于描述性”或者“不够批判性分析”的评语，可见批判性思维的重要。在你的Essay里不能只描述现状，要融入更多的“学术辩论性观点”去提出质疑，例如可以就论据、概念、方法学、标准、背景因素等加以诠释和分析，推理和解释。在写作中，你要表明你有能力权衡不同的论点和观点，并使用证据来帮你形成自己的论点。

步骤4.Outline your essay写出Essay大纲

一篇好的Essay应该“帮助”读者层层递进，理解你的论点，而不是把想法藏在每一个段落中让读者去找。好的大纲，应该是通顺流畅的，就像是踩着石头过河里的石头。

步骤5.Write your essay下笔成文

完成以上准备工作，就可以开始写Essay了。行文中要注意每一段尽量用总+分+总的形式，即提出你的观点，论证你的观点，再次总结你的观点。其次要注意理论+逻辑+案例的结合，理论是Essay的思想是论文的源泉，逻辑是支撑的框架，案例是Essay的外表。

步骤6.Referencing文献整理

英国Essay对知识产权极其尊重，不仅有严密的查重系统，文献整理的格式要求也非常严谨。很多同学因为不注意被扣了不少冤枉分，如果你一丝不苟把文献整理做到格式不错，会发现自己同样水平的文章会因为格式正确高出来不少分。

步骤7.Edit your writing to check spelling and grammar检查遣词造句

所有好的文章一定是经过反复编辑和校对观点的，遣词造句，上下文的衔接，还是那句话：帮助你的读者理解你的论点和论据。

以上就是关于英国Essay的写作讲解，希望同学们看过之后，都能写好英国Essay，拿到高分。

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Paper代写：Philosophical study of social stability

本篇paper代写- Philosophical study of social stability讨论了社会稳定的哲学研究。社会稳定是社会生存发展的必备条件和最基本前提，它应该成为所有社会共同体所追求的基本价值目标。从哲学研究角度来讲，社会稳定能够帮助人类个体实现其人生价值及目标，实现个体的全面发展。社会稳定状态就是对社会交往秩序与规范的维持，而只有社会稳定才能促进个体的可持续发展，进而实现和谐社会建设，因此可以将社会稳定与个体稳定视为是一种循环互辅关系。本篇paper代写由51due代写平台整理，供大家参考阅读。

Social philosophy research is not a single category of research, it needs to combine sociology, political science, psychology and other disciplines to give a multi-angle analysis, comprehensive analysis of social structure. For social stability, the research based on social philosophy has relativity, diversity and dynamics, so it is necessary to understand it from the idealist and dialectical viewpoint of social philosophy, deeply analyze it, point out many factors that affect social stability, and provide the realization mechanism of social stability. Based on the study of social philosophy, this paper discusses some problems of social stability and development in detail.

Social stability has always been a subject of deep research and investigation. In the basic sense of literal meaning, social stability means social development is stable and stable without any changes. If viewed from the perspective of social philosophy, stability can be regarded as a mutual balance between systems, which represents a reliable state under the movement of system normalization. Social stability represents the coordination and order of social life. All people in the society can comply with the social norms jointly proposed to achieve common development. Therefore, social stability is a dynamic balance state reached through people's behavioral and ideological intervention.

Social stability is the necessary condition and the most basic premise of social survival and development. It should be the basic value goal pursued by all social communities. Social stability, people can eliminate all kinds of social factors brought by the rise and fall of the system development interference, inhibit the social development of all kinds of disadvantages. Social stability can promote the steady development of social system. Based on the philosophy theory, the new coupling function mode between the system and the existing system under the philosophy environment is established to realize the progressive development mode which has the inheritance significance to the original social system. In coordination with the help of this integrated system, social stability is more easy to implement, is to keep the original system structure based on the higher level of social system, enlarge the survival of the social system stable space, bring more amount of information growth for social development, improve the environment of social system and strain capacity, promote the self-development ability of the system. In the stable social development process, it can develop and utilize more environmental resources.

For contemporary China, social development and stability is an important theme of The Times. The continuous reform of the country's system, structure and system is to achieve long-term planning and stability of reform and development, promote reform results and achieve the expected development goals on the basis of a stable environment.

From the perspective of philosophical research, social stability can help human individuals to achieve their life values and goals, and achieve individual all-round development. Social stability is the maintenance of social order and norms, and only social stability can promote the sustainable development of individuals, and then achieve the construction of a harmonious society, so social stability and individual stability can be regarded as a circular and complementary relationship. To be specific, individual stability includes the stability of basic survival, physical health, living materials and spiritual and cultural needs of individuals. Individuals can achieve the goal of stability through multiple levels and channels, so as to improve their own psychology and personality traits, and master beneficial professional skills and means of livelihood. When individuals are stable, they will have more opportunities and abilities to participate in national social construction, pursue personal self-worth, gain honor, social identity and social status.

Individual stability promotes social stability, because the agglomeration effect caused by individual survival crisis is likely to affect the whole society, which not only damages individual healthy development interests, but also destabilizes the overall social stability. Therefore, from the perspective of the philosophical significance of social stability, individual stability and social stability are equally important, and the two should be put together in the research process and comprehensively discussed and discussed.

It is mentioned in the theory of social stability that "whether the society is stable depends on the conflicts and conflicts of interests between social groups". The disorder of social interest relationship leads to the intensification and expansion of interest contradiction between people. "People who move in the field of history are conscious, thoughtful and passionate. They are all pursuing a certain goal." It's true. People strive for goals in the struggle, everything should be related to interests, interests should also be the eternal power to promote the development of human social activities. Only under the environment of interests can people form certain economic and even political relations.

To be specific, the influencing factors of social interest conflicts are divided into economic interest relations and political interest relations, which have real time changes and constantly change the interpersonal balance between people, so that the balance of interests keeps tilting from right to left and determines the proportion of social possession and distribution, which is always a sensitive topic in the society. Therefore, once the economic interest changes, it will arouse people's high attention, and then change the basic relationship of economic interest possession or distribution that people originally agreed and accepted. Changes in economic interests will bring different reactions to different people. If the benefits of the new economy exceed, the crowd will identify and accept. When the interests are damaged, the crowd will make a sound to safeguard the interests and carry out relevant actions to regain the lost interests. In this context, conflicts of interests between social groups will be infinitely enlarged, and conflicts of interests will arise. When the conflicts of interests between groups and their struggles swell to a certain extent, some groups will deviate from the track of social norms, leading to the bad and unstable phenomenon of social development.

Changes in political interest relations will lead to changes in distribution relations among people, including the possession and distribution of people's right to life, freedom, democracy, social security and other political rights. The change of political interests directly determines the change of other factors such as economic interests, so the amount of social and individual political interests determines how much economic and other benefits they can obtain. No matter what kind of social system, politics is the most sensitive topic, is the most social philosophy research topic. The conflicts caused by politics are mostly national or even worldwide, and the disputes and struggles caused by politics are more intense, which will pose a great threat to the social order. For example, the power struggle led by political struggle can redistribute the interest correlation among the groups and make a significant change in the whole social trajectory. All kinds of historical experience tell people that any small or big disturbance in the social and political environment may cause the imbalance of social order, which will become the permanent topic of human research.

Social philosophy focuses on social psychology. Based on the analysis of the influencing factors of social stability, it combines the cognitive, emotional, volitional and other psychological processes of people in society and their personality, ability and temperament, and finally comes to the conclusion of the differences between people in nature and quality of life practice. These factors together reflect the change of social psychological state from the individual, which is also an important theoretical point in the study of social philosophy.

The sense of relative deprivation can be one of the important psychological factors of social instability. Relative deprivation is a social behavior theory based on reference groups, which puts forward two conclusions, "relative satisfaction" and "relative dissatisfaction", covering all aspects of society and all kinds of people. The sense of relative deprivation is common in any society, especially in the transition period of our country's market economy. In recent years, more and more Chinese people complain about their low social status, which shows that the unfair distribution phenomenon in the society is becoming more and more obvious. This is caused by the increasingly serious sense of deprivation, including the gradual disorder and deterioration of social public order and public order, the inadequate social security system, and even the deterioration of social morality. It can be seen that the sense of relative deprivation will gradually lead to mutual dishonesty among people in a country, and at the same time lead to antagonism and antagonism, forming mutual hatred mainly between regions or ethnic groups, and eventually lead to greater social and even national conflicts, seriously affecting the stability of social development.

The study of social philosophy has relativity, diversity and dynamics. It is difficult for human beings to avoid interest conflicts when constructing social civilization, and the harmful consequences caused by interest conflicts are also obvious. Although people cannot avoid this to happen, but tend to be balanced in order to make the social development and should give priority to with social philosophy research Angle of view, according to the research problem, the development of the social stability of these factors is put forward based on the related content in the research of philosophy of social stability and countermeasures, lay theoretical basis to achieve social stability and security.

To realize social interests coordination in social philosophy research made the following elaboration, it wants people to families to build a harmonious society, but it does not require no conflict of interest, but I hope people can find a solution to balance of interests contradiction and conflict or mechanism, lead to the equalization of social interest relations in, achieve equilibrium and stable development of the society.

For ordinary people, the most important point for the stability and coordination of social interests is the improvement of the social security system, especially the expansion of the coverage of social security. In China, the social security system is relatively sound, of which social insurance is the core of the whole security system. In order to further expand the coverage of social insurance for urban residents, the government has included migrant workers in the whole social insurance system to solve the medical and pension problems of more people.

City unemployment insurance system, for example, it can ensure that the unemployed during the unemployment by unemployment insurance for the stability of the basic cost of living, the government will be held on a regular basis for free training and employment to help them regain job opportunities, and to properly solve the problem of unemployed personnel of debt repayment and economic compensation, to strengthen the business insurance fund raising process, raise more funds for social welfare.

At present, the government is stepping up low-income housing projects for urban and rural residents. Starting from the renovation of shanty towns and the construction of affordable housing, it is vigorously promoting the development of public rental housing, helping middle and low income people to have better housing supply, and supervising the whole process of their implementation.

China is gradually entering an aging society, and it is the most important to ensure the elderly care of social citizens. Therefore, the construction and improvement of the old-age security system is of vital importance to social stability and development. Based on the principle of the assistance of vulnerable groups and equal human rights, the state realizes the construction of social security system based on the development of middle and low social groups, so as to achieve long-term social stability.

From social interests coordination of the hand, the main topics of the philosophy of social research is how to maintain social justice, dissolve the contradiction between the interests of the people, promote the stable development of the whole society, strictly say this is the social activity of human nature of reflection, which reflects the social middleman and things, people between environmental philosophy, is the human social activities has a certain social structure. This balance of social structure is fully reflected from the livelihood issues, which fully shows that social construction must be rational and reflective, in order to achieve the final balance.

When studying social problems, social philosophy must give priority to studying people, who should start from psychology. Social psychology affects social stability and development, which lies in the change of people's psychology and their bearing capacity. The social stability studied by social philosophy is fundamentally about the stable state of human psychology. If people's psychology is unstable, it will lead to the imbalance of social development and even lead to social riots. Therefore, from the perspective of social philosophy, there are two ways to achieve people's psychological balance and stable state of bearing capacity:

Research should be focused on fully understanding all the public's wishes for social change, including: the desire for income and consumption, and the actual reflection of current government policies and policies. Based on these factors, the government can guide the public and cultivate people's resistance to social risks. Only on this basis, social reform can be more orderly, achieve the smooth construction of supporting equipment, and further broaden the psychological threshold of the public.

It is necessary to carry out learning and publicity work based on marxist theories, and form immune measures to protect social stability, so that the government and the public can still calmly cope with the vibration and impact caused by social changes, so as to cultivate and improve people's ability to bear social psychology.

Social philosophy reflects the reality of social development, which reflects the actual law of people in social activities, and is a reflection and summary of the development of social activities. The research based on social philosophy discussed in this paper is only limited to the tip of the iceberg. These are to be followed by the deepening of social development innovation, researchers use more mature social philosophy theory to dig and analyze in depth, further improve people's construction level, stable social development situation.

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Essay代写：Free spiritual life

下面为大家整理一篇优秀的essay代写范文- Free spiritual life，供大家参考学习，这篇论文讨论了自由的精神生活。精神生活是人在精神层面确证、实现进而享受自身存在本质的生命活动。历史唯物主义超越了超验主义与自然主义的知性理解，在实践观点的基础上赋予精神生活以内在超越和社会历史的规定性。在历史唯物主义看来，现时代的精神生活已陷入物化与个体化的困境之中。历史唯物主义把精神生活的自由问题从先验的形而上学问题下降和回归为人的现实存在问题，它对精神生活的辩证理解及其对精神生活现代性状况的批判，为人类走出精神生活的物化与个体化困境，从而使自由的精神生活成为现实，提供了新的超越性的思想方向和光明前景。

Spiritual life is a life activity in which people confirm, realize and enjoy the essence of existence. Historical materialism transcends the understanding of transcendentalism and naturalism and gives spiritual life the stipulation of transcendence and social history on the basis of practical viewpoint. In the view of historical materialism, the spiritual life of the present era has fallen into the dilemma of materialization and individuation. Historical materialism is the spiritual life of freedom from the transcendental metaphysics problems and return to the reality of human existence question, it is the dialectical understanding of the spiritual life and the spiritual life condition of modernity criticism, is out of the human spirit materialized and individualized predicament of life, so that the free spirit of life to become a reality, provides a new thinking direction of transcendence and bright prospects.

Nowadays, with the progress of science and technology and the development of social productivity, people's material living standard has been generally improved, but the problems of spiritual life have not been solved, but become more and more serious. Understanding and grasping The Times of spiritual life, reflecting and examining the modernity of spiritual life, thinking and clarifying the path and direction of spiritual life have become the important themes of modern and contemporary philosophy. However, among the numerous critical theories of modernity on the condition of spiritual life, what unique understanding does Marx's historical materialism give to spiritual life? Historical materialism holds the unique perspective of spiritual life, and has what ideological value for us to reflect and transcend the materialization and individualization dilemma of spiritual life in the present era? These questions are undoubtedly worth pondering.

Spiritual life as a problem is not an abrupt occurrence in the present era. It should be said that man's spiritual life has existed as a problem since the day that man came into being. The split between human spirit and nature makes human existence not only limited to the natural needs of physical nature, but also gives birth to new spiritual needs. As a transcendence to natural physical life, spiritual life is gradually differentiated and independent from the initial adhesion and original unity with natural physical life. When life becomes an object of conscious understanding and reflection, a conscious spiritual life comes into being. People's consciousness to the spiritual consciousness of life, make the spiritual life as a way of transcendental expression of life, have to reflect and face the problem. How human beings settle the spirit of independence from nature, free from the restriction of external natural necessity, free from turbulence, and obtain their eternal freedom and calm habitat, has become a fundamental issue inherent in human life.

The thought tradition of western transcendentalism pushes the spiritual life into the transcendental spiritual field. It presupposes the separation of body and soul and the opposition between material life and spiritual life, and extracts the spiritual life from human existence and life, Enders the spiritual life with the independent and supreme status. Here, the affirmation of spiritual life is realized by the negation of physical life, and the emphasis on the nobility of spiritual life is based on the contempt and disdain for the natural material life. On the one hand, this transcendentalist understanding of life makes people's spiritual life extricate from the unity of physical life, and reveals the independence and nobility of spiritual life. On the other hand, it makes people's spiritual life lose the realistic foundation of natural perceptual life, and inevitably falls into a state of abstraction. In the spiritual life tradition of transcendentalism, perhaps only in pure reason can one escape from the limit of time; Only in the idea of eternity can one enter the realm of eternal life. In this way, it inevitably leads life to an abstract situation, and dissimilates individual life into the pursuit of abstract universality, and the pursuit of reason turns into the admiration and return to divinity, and the alienation and departure from human nature. The spiritual life of transcendentalism eventually evolved into a religious life that lost the subject's self-consciousness.

Naturalism, as a rebellion against religious worldview and immanent idealism, holds that the so-called transcendental things are just some false ideas, and the soul and spirit should belong to the material category in essence, which is just the derivative of natural matter. People as a natural evolution of things, and the basis of its existence, according to the can find the answer from the natural human existence and life also should follow the laws of nature, according to the logic of natural, all without exception depend on the nature of the given conditions, also get it from natural nutrition and the essence of itself. "As the realm of nature expands, the mind will inevitably be drawn into its sphere. Not only has the existence of the experience of the mind been more and more clearly shown to depend on the conditions of nature, but there is an attempt to swallow its essence and eventually bring it fully into an enlarged naturalist framework." Modern naturalism makes use of the achievements of natural science to understand the world and human activities from the viewpoint of mechanical evolution, so as to turn human life into the spontaneous action of natural materials without their own characteristics. "Naturalism denies all the independence of the spiritual life, believing that the latter is only a subsidiary part of the natural realm, and can only depend on perceptual existence, or on the component or supplement of perceptual existence." It can be said that naturalism expresses the objective basis of human's spiritual life and its dependence on nature through the criticism of religious theology and immanent idealism. On the other hand, it turns people's spiritual life into a life pieced together according to the mechanical requirements of the natural order, and spiritual life into an extension of material life. When naturalism ascribes all human life to nature, it is the same as canceling the spiritual life of human beings and reducing the spiritual life to the process of nature. Thus it can be seen that the realistic way of life provided by naturalism deprives life of the possibility of free transcendence and the nobility of meaning. It tries to emancipate human existence from the abstraction of transcendentalism at the same time it pulls human existence and its spiritual life towards the horizon of blind submission to nature. But if man's life is arranged entirely in accordance with nature, and the interaction between natural things becomes an inevitable law governing man's spiritual life, how will man's freedom, dignity, status and value be reflected? What is the meaning of human life? This is an unavoidable problem for naturalism.

In the view of Marx's historical materialism, neither transcendentalism nor naturalism can achieve a thorough understanding of the essence of spiritual life. Historical materialism surpasses the abstract intellectual viewpoint. It does not reduce human nature to the material aspect of natural sensibility like naturalism, nor does it base the lofty nature of human nature on the spiritual interface of abstract purity like transcendentalism, but achieves the dialectical synthesis of the two. In historical materialism point of view, the spiritual life is neither pure "imagine the subject's activities", nor is simply to its environment "reflect the object or intuitive", but "the development of material production and material exchanges between people, at the same time to change your reality a product of the change of his own thinking and thinking". Spiritual life, as a unique life style, is based on human practice. In Marx's view, practice, as the way of human being, determines human existence and the internal integrity of life. Material life and spiritual life belong to the inevitable part of human life as well as the inner part of the whole human nature. Historical materialism holds that spiritual life is based on material life and generally restricted by material life, which cannot be completely separated from and separated from material life. The fundamental nature and level of a social spiritual life are always defined and restricted by material life on the whole, and are always based on certain material living conditions and objective social relationship structure. At the same time, it should be noted that the spiritual life is not completely compatible with the material life. As a transcendence of material life, spiritual life is not only based on material life, but also in turn to understand, reflect, regulate and guide material life. The decisive role of material life on spiritual life is conditional and supportive. Compared with material life, spiritual life has certain independence and follows the internal logic of its own development. Transcendence is the inner nature of man's spiritual life. In practice, on the basis of the human spirit through self denial and achieve self-transcendence, was gradually established in the spirit of the richer and more specific content, standing up is more noble meaning of life, so that the life of the mind from unilateral to comprehensive, from junior to senior, from single to rich, from poverty to enrich, realize continuous increase of their state. From the point of view of practice, spiritual life is in the process of continuous development and has the stipulation of social history. No matter in form or content, the spiritual life of different times always bears the imprint of The Times. The spiritual life of a certain age is always restricted and restricted by the social and historical conditions of this age, showing specific characteristics of stages. People's ideas, spiritual outlook and cultural interest all take the specific social and historical conditions as the premise of their existence, on this basis to grow and develop, and accept its constraints, so as to show and reflect the special spiritual conditions belonging to this era. The spiritual life of a particular era, as the spiritual expression of its special development stage, should reflect, represent and meet the requirements and interests of this era, and also be restricted by the limitations of the era. Spiritual life also has historical inheritance. A nation's spiritual life will form its own cultural tradition in the long process of historical development. This tradition will keep its continuity in the generation of change, and is retained in the later generations of memory, word and action, after the posterity of filter, filtration and sedimentation, become a "living" in the past, the present and the future of the explicit or implicit, transformation and even become a nation's "national character". The human spirit is undergoing a historical process from abstraction to concreteness, from one-sidedness to comprehensiveness, from simplicity to richness, from immaturity to maturity. This process is also a process in which the spirit constantly enriches itself and realizes civilization. In the view of historical materialism, human spirit is bound to acquire the nature of freedom and self-consciousness with the development of practical activities.

Historical materialism understands people's consciousness activities and spiritual life from the process of real life. In Marx's view, consciousness is essentially a conscious existence, a reflection of people's real life process. The analysis and criticism of spiritual life based on historical materialism is based on the overall investigation of modern society. Modern society is in the stage of human independence based on material dependence. At this stage, modern people got rid of the natural state of people being attached to the region and the hierarchical order of people being attached to each other, and became independent individuals in the real sense. But "dependence on things" also implies "destruction to things". Under the domination of capital logic, the spiritual life of modern people inevitably falls into the dilemma of materialization and individuation. The concept of "materialization" indicates that modern people are lost in the secular material world in their dependence and pursuit of things, and it is difficult for them to return to themselves and take care of their spiritual internal needs. The spiritual world of modern people has been occupied by commercialized "things", and the pursuit, possession and enjoyment of things have become the primary purpose of life. As a result, spiritual life became more and more secular, and the sacred glory of morality and faith became less and less, and their original divine light was turned to the world of things closely related to daily life. The modern world is a secularized world based on material dependence, which makes the spiritual life of modern people with the original noble and metaphysical nature has been ruthlessly erased. "Individualization" means that after modern society obtains and stands up the independence of individuals by relying on things, it shapes isolated monad individuals. After losing the shelter of the traditional community, individuals enter the world of strangers and have to face an uncertain world independently. Modern people oppose the subjective self to the other, establish the freedom and liberation on the external material basis, extract the subjective construction from the relationship between people, or indirectly rely on the intermediary of things to express the relationship between people, which forms the illusion of individual subjective freedom. Thus, due to the excessive dependence of the individual on the external object, the subject of the self shows materialized characteristics, and the external object's strangulation on the individual plays a role in a subtle way. The materialization of human makes each individual become more and more abstract and fungible in the eyes of others, and the unique value of individual existence is dissolved. Because modern people only look at others from the perspective of instrumental rationality and formal rationality, and their materialized thinking dissolves each other's subjectivity, making each individual a passive consumer lacking rational reflection spirit and unique value pursuit. The direct consequences of materialization and individualization of modern society on spiritual life are the dissolution of inner transcendence, the loss of social publicity and the decline of overall freedom.

The dissolution of inner transcendence in spiritual life reflects that the spiritual life of modern people is being eroded by the industrialization of culture and the marketization of mass culture. Cultural industry is the product of the infiltration of capital logic from the economic field to the cultural field. It realizes the integration of different cultural fields, cultural elements and cultural patterns with modern technology as the media, and mass culture is the "commodity" produced by it. The biggest impact of the industrialization and marketization of culture on spiritual life lies in that: the meaning problem is reduced to a problem of interests, the cultural problem turns into a problem of consumption, and the ultimate existence gives way to the instantaneous existence. In this context, it is difficult for us to understand "significance" beyond the "exchange value" of the market and grasp "permanence" beyond "utility". Nihilism, as Nietzsche put it, "arrived" together with utilitarianism and hedonism of mass culture. As heidegger put it, "the dethroning of the supra sensibility also eliminates the pure sensibility". "Sensibility" or "supersensibility" have lost the important role of giving life sense of meaning to the spiritual life of modern people. The loss of sense of meaning makes people unable to extricate themselves from the pressure of survival and the status quo of life. The "annoyance", "fear" and "anxiety" revealed by existentialism have become the real living experience of modern people. The loss of meaning also means that "spare time" cannot be transformed into "free time". According to arendt, this "extra time" is still biological, not "time to freely pursue the world and its culture" but a vital link that markets produce for their own needs as a complement to mechanized labor. This situation also makes the efforts to restore the transcendental dimension of spiritual life in the hope of aesthetic liberation and cultural liberation declare "bankruptcy".

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