Biocommunism or Beyond the Biopolitical Paradigm

Biopolitics is often understood as a form of power that is exercised over a population,not over people.Within this paradigm,population is understood objectively as wealth,manpower,labour capacity,but also demographically as the object of statistical analysis.If biocommunism is to gain any political significance,if it is to become not only the result of the birth of biopower,but also an active and actual agent of new political devices,then it must face the problem of“population empowerment”.In this process of empowerment,“power over life”is to be transformed into“the power of life itself”.Biocommunism would therefore be a“community of life”which is intended to overcome immunological barriers.Within biocommunism life is the only“value”that should be shared.In this article I develop the thesis,according to which the“immune”is not simply different from the“common”but is its opposite.

The Sociocultural Analysis of the Development of Communism Movement in China

The initiation of the communism group and the founding of the Communist Party of China are deeply rooted in China’s political,economic,and social environments,which are not simply the result of Soviet Russia’forced export of revolution.Out of the complete disappointment in China’s political reality and the profound reflection on its economic oppression,Chinese progressive intellectuals have yearned for one ideal society since the Republic of China,which is represented by socialism.The practical successful road provided by October Revolution caters to China’s trend.Therefore,the early Chinese communists begin to change their clothes and enter the labor masses.They look forward to establishing a revolutionary proletarian regime and carrying on economic career based on communist principle so as to promote national construction.Under the long-term promotion of the early communists,the former poor and undisciplined working class would bring the concept of socialism into their own life.

胡适误把“communism”翻译成“共产主义”？

1825年，被恩格斯称为早期“乌托邦共产主义”者的英国慈善家罗伯特·欧文（Robert Owen，1771—1858年）在美国印第安那州创建了一个公社，而且他给这个公社所取的名字竟然叫做“新和谐”（New Harmony）。

Contemporary Pandemic and Political “Ideologies”: Prospects From Gandhism

Contemporary world is not the same,after the declaration by World Health Organisation to Covid-19 as pandemic on 11th March 2020.People’s life and all aspects of it are under the grip of a myriad of questions.Where we are and where will we go?In this stage of crisis,we are experiencing a vacuum,as all available political metanarratives are unable to satisfy our needs and fail to provide opportunities of leading a good life.Political ideologies give us structures,platforms,frameworks for systematisation of thoughts upon which we create our“worldview”.On the basis of these world views,economic and political systems are constructed.The present paper will inquire about how the existing world views are insufficient to create“human good”considering the case of globalization,the hyper state of which has accelerated the movement of goods,services,ideas,and people.But,this stage seems to be over by adding one more word in the list of free movements and that is“viruses”.It has created a stir in the whole world and threat to human security.Similarly,the ideology of neoliberalism has focused only on“economic growth”.But,it is evident now that only by developing economically,we cannot make our lives beautiful.Rather,it is lessening the rhythm and balance between human and nature day by day.The material growth has not been able to help us in contemporary pandemic so far,and there is no doubt that“matter”of this materialism alone does not matter in life.The ideology of materialism seems to get failed visualizing condition of developed world mainly America,Germany,and Italy.Communism has witnessed its downfall after the fall of USSR.Again,communist China has more or less created Covid-19 to make herself a“superpower”.History has shown us how communism has locked human freedom and adversely affected transparency of any system.The biggest problem is with the ideology of utilitarianism which endorses every activity of mankind on the basis of“utility”only justifying the idea of making“greatest benefit of greatest number”.This paper will inquire and critically analyse all the above mentioned ideologies and further suggest the Gandhian values,styles,and ideas for making the world a better place to live.

Higher Level of Social Development—Enlightenism

This article determined the cause of social suffering by using set theory and also demonstrated that the cause of any suffering is the emptiness quality of Yang and Ying of the phenomena or“ownership”view and have been given its definition.It described the society free from the basic suffering as named enlightened society or enlightenism like one of the formations of the social development and explained its scientific evidence and described the cause and condition of this society’s evolution and development.

Philosophical Influences on Education in China:Different Schools of Thought on Self-Cultivation

This essay takes a holistic look at the philosophy of education in China from the antiquity to the present time,with an emphasis on the notion of self-cultivation in different schools of thought.The purpose of the study is to draw out the positive aspects of Chinese philosophy for newer generations to carry forward the cultural heritage for a healthy development of their mind,body,and spirit in the 21st century and beyond.The study is meaningful since the Chinese civilization can be traced back at least 5,000 years,and perhaps even further.Its endurance,intellectual and cultural contributions to the world civilization,and China’s current rise as a world leading political and economic superpower,makes it especially worth examination.The paper is structured around four key themes:the quest for harmony,the pursuit of happiness,the search for health,and the action for healing.The article concludes with a suggestion of an integrated educational philosophy for contemporary Chinese educational practice.The study may have global implications as Confucius Institutes and Classrooms have been established worldwide since 2004 to teach Chinese language and culture.The localization and smooth integration of Chinese philosophy with Western ideologies in these countries is the key to bringing world peace and harmony.

Medicalization of Abortion in Poland: How Medicine Affects the Lives of Women

The process of medicalization of abortion in Poland began when pregnancy termination procedures were legalized in 1956.The context in which that was possible is important:it happened under the communist rule as part of the Soviet bloc.The main goal of communism was to promote scientific approach to medicine and to eliminate popular folk medicine.The communist rule was also characterized by state feminism,which involved mass employment of women in industry and other occupations.The positive side to the changes was the fact that health care was free of charge.However,the system excluded the care of village healers and abortionists who were replaced by obstetricians-gynecologists,usually men.According to the official propaganda,an abortion that was not performed by a medical professional was dangerous for a woman’s health and could cause her death.Indeed,abortion-related mortality decreased,but the rate of abortion itself did not fall;it gradually increased.This is typical for countries with no free market,including communist ones,where access to contraceptive pills is very limited with abortion being the primary method of birth control.After the fall of communism in Poland,access to abortion was severely restricted;nevertheless,contraceptive pills and morning-after pills are available on prescription from pharmacies.The total fertility rate decreased in comparison to the period of communism and its broad access to abortion.Therefore,I maintain that the process of medicalization of abortion has not ended despite the partial disenfranchisement of women.

Combating Corruption in China: The Role of the State and Other Agencies in Comparative Perspective

This paper is the first to compare China’s current anticorruption approach with those of both post-communist and other Sinic states/regions.Its principal purpose is to compare anti-corruption in China with the situation in countries that constitute appropriate comparators—either systemically(post-communist transition states)or culturally(predominantly Sinic states/regions)—and suggest ways in which China could usefully learn from these comparators.A comparative public policy evaluative approach forms the core of the analysis.The study uses publicly available survey data,both perceptual and experiential,for drawing inferences about the corruption levels in China and the other states analyzed.A neo-Weberian approach to system legitimacy and delegitimation is employed in analyzing the potential dangers of a radical anti-corruption approach,while Giddensian structuration theory is used to emphasize the interplay between structure and agency in anti-corruption.The findings and value of this research are primarily practical,in that it highlights potential lessons China could learn from Singapore and the Hong Kong SAR while also identifying the principal obstacles to the adoption of such measures.In particular,the establishment of a single and independent anti-corruption agency would almost certainly have a positive impact on the reduction of corruption levels.But this is politically difficult,since such a body could be perceived as constituting a threat to the Communist Party.Moreover,all comparisons betweenstates are limited,since some features are unique to a given country.

Marx and the Transition Problem

Marx is concerned with theory that not only interprets but also changes the world. His central concern lies in the transition from capitalism to communism. This paper examines three ways that he might understand this transition as concerns economic crisis, politics, or the proletariat.

Global Fordism in 1950s Urban China

This article highlights the striking similarity of underlying social forms on both sides of the 1950s Cold War divide. Urban China in the early People＇s Republic is interpreted as a variant of Fordism, a coherent social system that assumed hegemony across the globe in the postwar period. Under Fordism, bureaucratic mediation of a rationalized production process was brought together with a new regime of inclusive and homogeneous work and culture, all of which supported a vision of national unity and industrial development. Such an understanding may prove useful in working through difficulties in theorizing this period and in pursuing new directions for research.