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Carrying forward the great spirit of building the Party and fostering the education of ideals and convictions of college students are intrinsically compatible. They are spiritual guidance and practical support for each other, and they are of the same importance to the fundamental task of moral-ethical education and the great rejuvenation of the Chinese nation. The practice to integrate the great spirit of building the Party into college students'ideal and conviction education should follow the logic law of "knowledge - emotion - ideology-faith-action". It should be carried out around party history education, the red culture edification, the network position construction, school education, social practice education. Youth college students should be educated" to internalize the great spirit of building the Party by heart and externalized in behavior". Finally, the goal of normalizing the education of students'ideals and convictions will be realized. [ABSTRACT FROM AUTHOR]

This article examines the significance of geography, materiality, and social economy in the evidential learning of Qu Dajun 屈大均 (1630-1696) and his New Discourse of Guangdong 廣東新語. It also interrogates the profound meaning of spiritual externalization advanced in the work. The term "externalization" refers to the cultural teaching that begins with the distinction between internal and external and ends with "outsourcing internalization." In the text, two aspects play an important role: "style and classification" and "narrative traits and discourse strategy." This study begins by comparing three old editions of the Guangdong tongzhi 廣東通志 in an effort to grasp changes in narrative views and the status of "foreign records" (waizhi 外志) in these works and reveal what is "unique" and "new" in the style of the New Discourse. Second, in contrast to natural history records and the traditional categories found in encyclopedias, the narrative in the New Discourse of Guangdong highlights the role of the "speaker," and places more emphasis on the expression of self-existence and his sense of identity. Through my analysis of these two issues, I elucidate the diverse interests informing the composition of the New Discourse of Guangdong. The final objective of the article is to cite Qu's other works and construct a set of "externalized" discourses under the context of intertextual language. In addition, the article also outlines the cultural identity of the "southern overlord" (nanfang pianba 南 方偏霸) in the text, and sheds light on the diverse implications of historiography during periods of profound change. [ABSTRACT FROM AUTHOR]