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AbstractThe internet and digital technologies have penetrated all domains of people's lives, and family life is no exception. Despite being a characterizing feature of contemporary family change, the digitalization of family life has yet to be systematically theorized. Against this backdrop, this article develops a multilevel conceptual framework for understanding the digitalization of family life and illustrates the framework by synthesizing state‐of‐the‐art research from multiple disciplines across global contexts. At a micro level, as individuals "do" family online, digitalization influences diverse aspects of family practices, including family formation, functioning, and contact. How individuals "do" family online is not free‐floating but embedded in macro‐level economic, sociocultural, and political systems underpinning processes of digitalization. Bridging the micro–macro divide, family‐focused online communities serve as a pivotal intermediary at the meso level, where people display family life to, and exchange family‐related support with, mostly nonfamily members. Meso‐level online communities are key sites for forming and diffusing collective identities and shared family norms. Bringing together the three levels, the framework also considers cross‐level interrelations to develop a holistic digital ecology of family life. The article concludes by discussing the contributions of the framework to understanding family change and advancing family scholarship in the digital age.

AbstractObjectiveThis study examines, for the first time in Canada, the relationship between how different‐sex couples meet and assortative mating on education, race, nativity, and age.BackgroundExtending research on how the likelihood of heterogamy differed between offline and online dating, this study disentangles the implications of institutional and third‐person influences from those of online dating for configuring the patterns of heterogamy and gender asymmetry in assortative mating.MethodData from a 2018 national survey are analyzed using (multinomial) logit models.ResultsEducational heterogamy and nativity heterogamy are higher, but age heterogamy appears lower, in online than offline dating. Next, specific channels of offline dating—formal institutions, social ties, and other channels—are distinguished and compared with online dating. Online dating tends to entail higher educational and nativity heterogamy (vs. meeting through formal institutions), higher racial and nativity heterogamy but lower age heterogamy (vs. meeting through social ties), and higher educational heterogamy (vs. meeting through other offline channels). Further considering gender asymmetry shows that online dating is associated with higher educational hypergyny (more‐educated man, less‐educated woman) than meeting through other offline channels; higher nativity hypogyny (immigrant man, native‐born woman) than meeting offline (overall, formal institutions, social ties); and lower age hypergyny (older man, younger woman) than meeting offline through social ties.ConclusionThe findings help untangle the roles of institutional, social, and digital forces in shaping assortative mating. They illustrate the importance of leveraging theoretically informed comparisons to understand how online and offline dating configures assortative mating and its gender‐asymmetric patterns.

Abstract
This article sorts out the translation, publication, and influence of Mao Zedong's works in the Arab world. The translation and publication of the Arabic version of Mao Zedong's works took about 30 years from the early 1950s to the late 1970s. Among them, the four-volume "Selected Works of Mao Zedong" published by Foreign Languages Press is a high-level translation completed by top Chinese Arabic translators represented by Mr. Liu Linrui after overcoming various difficulties and has had a wide impact in the Arab world. Arab left-wing friendly figures and the publishing organizations they sponsor also made important contributions to the translation and publication of Mao Zedong's works. These works inspired many Arab countries in their struggle to gain independence and liberation. The dissemination of Mao Zedong's works in Arab countries is of great significance in shaping the positive image of new China in the Arab world, spreading China's revolution and modernization construction experience, promoting Sino-Arab friendship, helping cultivate Chinese media talents' proficiency in Arabic and enhancing China's soft power construction.

In a major policy overhaul, China now allows couples to have up to three children, sparking a firestorm of contested opinions on social media. Drawing on an online survey of 802 Chinese social media users' opinions toward this policy shift and guided by an extended communication mediation model, this study reveals the relationship between social media news exposure and opinion polarization. The analyses show that social media news exposure cannot directly affect opinion polarization, but it can indirectly affect polarization via several pathways. Overall, we argue that expression and interaction following news exposure and news elaboration can depolarize people's political views.

This 70-year retrospective of the Chinese work on philosophy of logic is presented mainly in terms of the notion of the "philosophy of logic", the notion of logic and the social-cultural role of logic. It generally involves three kinds of questions, namely, how to distinguish philosophical logic from the philosophy of logic, what the nature and scope of logic is from Chinese scholars' point of view, and why the social-cultural role of logic is underscored in the Chinese context. Finally, some of the prospects for the future studies of philosophy of logic in China are indicated.

In this intervention, we discuss how the COVID-19 pandemic has reconfigured transnational mobilities, connections, and solidarities, which reveals the fragility of transnationalism predicated on cosmopolitan ethics but rooted in nation-level politics. We show that as the pandemic severely disrupted transnational (infra)structures predicated on state-centric transnationalism from above, the survival and well-being of diverse transnationally mobile groups, such as refugees, transnational families, and international students, have been placed under unprecedented threat. In doing so, we reflect on the configurations of transnationalism in sociological understandings of globalisation, in and beyond the context of COVID-19. We advance an urgent call for action to address the consequences of the pandemic for vulnerable people who lead precarious lives in a transnational limbo caught in the gaps between nation-states.

In this intervention, we discuss how the COVID-19 pandemic has reconfigured transnational mobilities, connections, and solidarities, which reveals the fragility of transnationalism predicated on cosmopolitan ethics but rooted in nation-level politics. We show that as the pandemic severely disrupted transnational (infra)structures predicated on state-centric transnationalism from above, the survival and well-being of diverse transnationally mobile groups, such as refugees, transnational families, and international students, have been placed under unprecedented threat. In doing so, we reflect on the configurations of transnationalism in sociological understandings of globalisation, in and beyond the context of COVID-19. We advance an urgent call for action to address the consequences of the pandemic for vulnerable people who lead precarious lives in a transnational limbo caught in the gaps between nation-states.