2 . This question has fascinated behavioural scientists for decades: why do we give money to charity?

The explanations for charitable giving fall into three broad categories, from the purely altruisic (利他的)— I donate because I value the social good done by the charity. The “impurely” altruistic— I donate because I extract value from knowing I contribute to the social good for the charity. And the not-at-all altruistic— I donate because I want to show off to potential mates how rich I am.

But are these motives strong enough to enable people to donate as much as they would want to? Most people support charities in one way or another, but often we struggle to make donations as often as we think we should. Although many people would like to leave a gift to charity in their will, they forget about it when the time comes.

Many people are also aware that they should donate to the causes that have the highest impact, but facts and figures are less attractive than narratives. In a series of experiments, it was found that people are much more responsive to charitable pleas that feature a single, identifiable beneficiary(受益者), than they are to statistical information about the scale of the problem being faced. When it comes to charitable giving, we are often ruled by our hearts and not our heads.

The good news is that charitable giving is contagious—seeing others give makes an individual more likely to give and gentle encouragement from an important person in your life can also make a big difference to your donation decisions— more than quadrupling them in our recent study. Habit also plays a part— in three recent experiments those who volunteered before were more likely to do donate their time than those who had not volunteered before.

In summary, behavioural science identifies a range of factors that influence our donations, and can help us to keep giving in the longer term. This is great news not just for charities, but also for donors.

5 . Released on Aug 30, a three-episode web series titled Escape From the British Museum has gone viral online for its touching and innovative narrative (叙事). The series follows the journey home of a Chinese jade teapot that has come to life as a girl. She runs away from the British Museum and comes across a Chinese journalist who helps the artifact return to China. The series, created by two Chinese vloggers, aims to raise broader awareness of Chinese artifacts that were stolen or looted (掠夺) from China and are displayed or stored in the British Museum.

The video series echoes the Chinese people’s call for the British Museum to return these Chinese artifacts. However, some UK media outlets said that the video series promotes nationalism (民族主义). In fact, every country whose artifacts are displayed or stored in the British Museum wants them back. These countries, such as Greece, Nigeria and Sudan, have already issued their demands for the return of artifacts. It’s fair enough to say these demands are shared. They can correct centuries-old wrongs by having the UK return artifacts to their rightful homes.

An opinion in the UK newspaper The Telegraph said that if the British Museum gives back its collection of artifacts, then nationalism will win over humanity’s common heritage. It also said that the artifacts were “lawfully acquired (合法取得)” by the UK. By “lawfully acquired”, does the writer mean the artifacts were acquired with the “help” of machine guns and warships? Or does he mean that the cultural artifacts of African, Asian and American countries should be kept in the hands of looters, rather than in their land of origin?

8 . There are many differences in ways of thinking between East and West. Many of them are reflected in daily behaviour. In particular, Chinese people sometimes attach more importance to their appearance and social status than to their inner qualities, while Westerners think the opposite. However, Socrates (Ancient Greek philosopher) and Confucius share significant similarities that are universal.

Both philosophers share several teachings in common; for example, their understanding of the nature of knowledge and their opinions on education. Socrates believed “There is only one good, knowledge;and only one evil, ignorance.” Similarly, Confucius said, “Isn’t it a pleasure to study and practice what you have learned?” But both also acknowledge the limits of knowledge. Socrates said: “All I know is that I know nothing.” Similarly, Confucius said, “When you know a thing, to hold you know it; when you don’t know a thing, to allow you don’t know it-this is knowledge.”

However, there are important differences in their understanding of morality. Confucius believed each person should follow certain regulations according to virtue(德行). Everyone should play their role in a society where people are interdependent in order to achieve harmony in the whole society. For instance, when asked how to govern a country, Confucius stated “An emperor should act like an emperor, a subject should act like a subject.” Socrates, however, places self-knowledge over social knowledge.

Another difference between them is their attitude towards political domination(支配). Confucius believed the best way to govern a country isn’t through legal system, but through virtue. Socrates, by contrast, declared that “nothing is more important than justice”.

Why have East and West developed such different cultural values? A widely accepted theory holds that Eastern civilization was an agricultural civilization. Hence the need for a collective society and friendly relations with neighbors was strong. Western civilization, however, was nomadic(游牧的). Their mobility makes them less dependent on society after migration.

In spite of their differences, the two cultures have more in common than differences. The shared concern for moral values in the teachings of Socrates and Confucius also shows us more fundamental similarities between Eastern and Western cultures in their pursuit of virtuous lives.

9 . At noon, the Tongxin Cafeteria near the Jing’an Temple downtown has a queue that exemplifies its multi-generational popularity. The menu, with over 60 dishes rotated daily, is liked by a series of tastes.

“Compared with food ordered for lunch online, this place is much better.” said Chen Luo, an accountant from a nearby office building. Chen, who lives alone, formerly depended heavily on delivered meals ordered online until her parents raised concerns about the nutritional value and what they called “bad food materials.”

Cooking for herself is too time-wasting, she said. “I used to spend two hours cooking and washing dishes, only to eat for 10 minutes,” Chen said. “The nearby community canteen (餐厅) is a perfect solution. These cafeterias, once known as ‘senior canteens’, were originally built to provide healthy meals at affordable prices to older folks who might not be getting enough nutrition at home. From 2019 to 2021, the Shanghai government set a goal of building 200 new community canteens, bringing the total at the end of last year to 1,608.

A basic meal with one meat dish and two vegetables costs less than 20 yuan (US$2.70), far cheaper than prices in mainstream downtown restaurants. And all meals are prepared on site with fresh materials. The government supports these cafeterias—sometimes with rent-free space; sometimes with reduced water and electricity charges.

Li Jiajun, the manager of a local community canteen, said the prices of the dishes are 20 percent lower than popular market rates because of the government assistance. His canteen provides elderly diners from 10:30—11:30 am and 4:30—5:30 pm. Apart from those hours, people of all ages are welcome.

Li said cafeteria managers are required to maintain detailed records, including 48-hour food samples and daily uploads to food safety platforms. This approach ensures the paths of all materials. Some community cafeterias have become so popular that they appear on WeChat and other lifestyle sharing platforms.

10 . An immersive and slow-paced Citywalk is becoming trendy across China. In contrast to rushing past overcrowded tourist landmarks, the new trend has emerged as a popular alternative to explore bustling markets, ancient streets, and charming alleys at a leisurely pace.

The appeal of Citywalk caters particularly to the younger generation often caught up in demanding work schedules. As evidenced by the increasing popularity of hash tags like “City walk for vacation” on lifestyle sharing platform Xiaohong shu, with a staggering 465 million views and nearly 464, 600 engagements, the trend is truly capturing unbelievable attention.

Citywalk, or meandering through the urban landscapes, means the act of walking freely along city streets unburdened by exhaustive plans. It offers people an avenue to intimately experience urban culture and local traditions. Citywalk is not merely about sightseeing. It creates an opportunity for social interactions and deep connections with the cities. Citywalk routes are tailored to the specific interests of both out-of-town tourists and locals. For tourists, the focus is on sharing local customs and traditions, while for locals, discussions revolve around the city’s past, present, and future. The growing trend of Citywalk reflects a changing attitude towards life, embracing a warmer, more relaxed, and slower-paced lifestyle.

As Citywalk expands beyond first-tier cities like Beijing, Shanghai, and Guangzhou, to second-and third-tier cities across the county, it brings fresh opportunities for the tourism industry, in such areas as dining, shopping, and accommodation.

Governments in Beijing and Shandong have recognized the potential of Citywalk, incorporating it into their action plans to promote cultural tourism and leisure activities. In Shanghai, public bus lines specially designed have been introduced to elevate the overall Citywalk for participants.

“By slowing down and delving into the narrow alleys, observing the lives of city residents, and immersing oneself in the context of museums and art galleries, one is entitled to embrace the pleasure of life,” said Luo Jun, a cultural tourism enthusiast.