On the Praxis-Oriented Semiotic Aesthetics in Eastern European Marxism

Eastern European Marxism,taking a critical stance towards structuralism,gave rise to a unique paradigm of praxis-oriented semiotic aesthetics.This novel approach posits that signs emerge from humans’social praxis and also function as a means of praxis.It further delves into the principle governing the generation and usage of signs,i.e.,the Economy Principle,the homogenization of signs,the situatedness or contextual constraints,as well as their aesthetic features and transcendental attributes.As a result,the praxis-oriented semiotic aesthetics within Eastern European Marxism exhibits distinct theoretical value.

习近平文化思想的创新性理论

习近平文化思想是对马克思主义经典作家文化理论的继承、丰富和发展,是对中华优秀传统文化的创造性转化和创新性发展,是中国化时代化的马克思主义文化理论的最新成果,使马克思主义文化理论达到新高度。习近平文化思想的新成果、新高度充满理论创新性。文本认为,应从关于宣传思想文化工作战略定位的新概括,关于开辟马克思主义中国化时代化新境界必须遵循的原理,关于理论武装工作要在“真”与“化”上下功夫,关于明确意识形态建设的新重点,关于社会主义核心价值观的新阐发,关于文化自信的深刻阐发,关于文化建设必须遵循的原则,关于中华优秀传统文化的时代价值及其赓续的深刻阐发,关于提出构建中国特色哲学社会科学系统思想,关于新闻舆论工作意义、成效的重要论述,关于旗帜鲜明开展文艺批评的新论述,关于办好思政课的系统论述,关于精神文明建设的新坐标,关于人类文明互鉴的新倡议,关于网络文化建设的系统论述等方面理解习近平文化思想的理论创新。

On the Essence of Translating Activities——from the Perspective of Marxism's Practice Viewpoint

What is the essence of translating activities?Up to now,many scholars or translators have conducted this study.This thesis aims to study the essence of translating activities from a new perspective—Marxism’s Practice Viewpoint.Translating is a kind of language activity of reproduction,using another language to retell the content of the original accurately and completely.The author also makes his comments on the debate as to whether translating is a science or an art.The conclusion is that translating is neither an art nor a science.It is an activity marked by artistic creativity and scientific creativity,a scientific and artistic unity.

Marxism and Leftist Populism in Southern Europe To-day

Thanks to globalization and the emergence of the digital,capitalism progressively arrives to the stage of neoliberal financial hegemony. Therefore,in Europe today,Marxism remains powerful only in the form of leftist populism among the"radical left",as social-democrats and socialists have been largely absorbed by the right. However,because the struggle for hegemony is not only a binary relationship but also a triangular relationship,the only conceivable emancipation strategy is the old Marxist one,which is both dual,popular class against ruling class,and triangular,between three social forces (plus the competent). In this way,the popular class can access itself competence-power by associating with the competent and putting them under its own hegemony.

The Relationship between Marx and Marxism: the Relevance of the Issue: in the XXIst Century

The paper looks at the issue of the relationship between Marx and Marxism. Three approaches to the issue,which are widespread in contemporary Marxist literature and among marxologists are discussed. The first approach: the true Marx is the philosophy of Marx minus political theory. The second approach: the true Marx is the philosophy of Marx plus political theory of social-democratic parties. The third approach: the true Marx is the philosophy of Marx plus political theory,developed most fully by Lenin in the preparation of the R ussian revolution. The third approach,from our point of view,corresponds most to the essence of genuine Marxism,at least as applied to the twentieth century. The paper examines in detail the principal novelty of Lenin speaking of the need to translate Marx's materialistic theory of history to the political level as a theoretical issue. The author also notes the contribution of the Chinese leaders into further development of the political theory of Marxism closely connected with the issues of strategy and tactics of building socialism with Chinese characteristics. In conclusion,the paper states that world history nowbecomes increasingly complex and mixed. Therefore,the question of whether Marxist philosophers in this situation will be able to find ways of realization the 11th thesis of Marx "On Feuerbach"remains open.

Development,Capitalism Transformation and Marxism

Development,Capitalism Transformation and

Mutual promotion between culture and economy： A viewpoint from Sinicization of Marxism culture theory

It is impossible to realize the modernization of China without cultural construction. According to the fundamental principles of historic materialism, this paper discusses the relationships between culture and economy in the Chinese socialist construction.

Ecological Marxism and Reconstruction of China's Ecological Values

The core and connotation of ecological Marxism was analyzed. The reality significance of reconstructing ecological value in China was discussed. Ways to construct ecological value were proposed in the end. Correct analysis and understanding of ecological Marxist theory has a pos- itive and far-reaching significance for the whole society to establish the correct ecological values, to deepen scientific understanding on the relation- ship between man and nature, and to build a harmonious socialist society.

Study on the Realization Process of the Updating of Marxism

The updating of Marxism is to combine Marxism with the present characteristics of the times to touch the pulse of the times,reflect the spirit of the times and address the subject of the times,enabling it to adapt to the requirements of the times and lead the trend of the times.It is a historical process of constantly promoting Marxism to move with the times,a development process of mutual unification of theoretical innovation and practice innovation and a historical process of periodical development and constant advancement.The updating of Marxism is a process that is continuously pushed ahead in the two-way interactions of Marxist theory and conditions of the times.Further researches on the main sections contained in this process have a great significance in the process,in which we profoundly master the laws of the updating of Marxism and constantly advance the updating of Marxism.

Jean Baudrillard＇s Encounter With Anthropology： Toward A Radical Understanding of Marxism and Terrorism

Jean Baudrillard （1929-2007）, a leading contemporary theorist from the 1970s to the present, was deeply influenced by anthropological thought. As an outcome of his prolonged encounter with anthropology he was able to devise a unique approach to the world. This approach enabled him to play a leading role in surpassing Marxist thought and in explaining contemporary terrorist attacks such as those of September 11, 2001 in the United States. Baudrillard, who is often correctly seen as making a contribution to contemporary anthropology, is also someone who is deeply indebted to anthropology. This aspect of Baudrillard is less well understood.

Marxism and the Subsidy Period in Vietnam （1975-1986）

Marxism was spread into Vietnam by patriotic intellectuals from the 20s of the 20th century and still exists until today. The presence of Marxism in Vietnam through such a long history is enough to prove its importmlce and strong influence in the socio-political life of Vietnam. First of all, Marxism is closely related to the movement of national liberation revolutions in Vietnam from the 20s to the mid 70s of the 20th century： Marxism, with its outright revolutionary nature, had most adequately and effectively met the urgent needs of national liberation revolutions in Vietnam at that time, and at the same time evoked the fierce belief of patriotic revolutionists in a noble ideal--tJle ideal of communist society, and encouraged them to devote themselves to national liberation revolutions. It can be said that Marxism has become the soul of national liberation revolutions in Vietnam; hence, the victory of such revolutions in the mid 70s of the 20th century is also the victory of Marxism in an Eastern country that was very obsolete then. Furthermore, Marxism is also associated with the reforming of old society and building of new society--the socialist society in Vietnam： after winning national independence and unification for the country in the mid-70s of the 20th century, Vietnamese patriotic revolutionists posed the question of＂What new model of society should be built in Vietnam to match the country＇s history context？＂ This question is not only related to the fate of of everyone, but also related to the fate of Vietnamese people as a whole. Marxism had brought to patriotic revolutionists and all Vietnamese people a very clear answer： the socialist society （the first phase of communist society）, where there will no longer be capitalist ownership, no people exploiting people, no rich and poor, from each according to his ability, to each according to his needs, all resources are of common ownership, etc Thus, from 1975 to 1986 （the subsidy period in Vietnam）, the Communist Party of Vietnam had led the people to begin reforming the old society and building new one nationwide with a very happy attitude and a strong belief in the future of socialist society. However, only when embarking on the construction of a new society did our party notice that the realization of an ideal model of society according to Marxism in an obsolete country which had just been out of wax like Vietnam （without any initial material premises, except a political party of the working class and labor population--the Communist Party of Vietnam） is a very difficult job. Therefore, the construction of socialist society in Vietnam in the early stage, from 1975 to 1986, ended in a severe social-economic crisis. Thus, Marxism had capitalized on its strengths in national liberation revolutions in Vietnam, helping Vietnamese people to be free from the domination of colonial counties and empires, but it also had adverse impacts on the reforming of old society and building of new society, which was reflected in the socioeconomic crisis in Vietnam during the 1975-1986 period. Here, the questions to be posed are,＂Has Marxism ended its historic mission for Vietnamese people？＂, or ＂How should Marxism be adjusted to be appropriate to the new historical context of Vietnam？＂ and ＂If such adjustments are needed, what will the prospects of Marxism in Vietnam be like？＂ This article will focus on answering those questions

British Marxism Studies in China: Retrospect and Prospect

The studies of British Marxism can be divided into two periods: the upsurge period (1980s-1990s) and thedeepening development period (the beginning of 21st century to now). The studies mainly feature expansions ofresearch scopes, disputes in its definition and boundaries, and transformations from case studies to comprehensiveresearch. There are reasons to expect its future prosperity, if research work can fulfill the following three tasks:strengthening basic studies with literature collections and material analyses, changing logical perspectives byadhering to a holistically structured system, and with an orientation to the practical issues in China, conductingBritish Marxism studies under the context of the socialism with Chinese characteristics.

Paul Tillich＇s Marxism

A new, objective reading of Paul Tillich＇s political writings reveals that he was an ideological ally of Russian Communists. In 1933, he was fired by the Nazis from his position of professor of philosophy at the University of Frankfurt because of his Marxist manifestation, Die sozialistische Entscheidung （The Socialist Decision）, which he did not allow to be translated into English during his lifetime. His pro-American, anti-Russian discourse was simply a subterfuge to hide his fundamental loyalty to the international Marxist movement, a subterfuge required in order to protect his career in American universities.

Contemporary Marxism and Post-industrial Economy

Karl Marx （1973） scientifically predicted the appearance of some extraordinary tendencies of social development in the second half of the 20th century was given a common name of post-industrial or informational society and interpreted as post-bourgeois, post-capitalist, post-business society, and late capitalism. Autonomist Marxism and Perm philosophy school had separately come to a conclusion that all the phenomena noticed by the post-industrial theory could be adequately explained if we consider the historically new form of material labour appearing now. Marx （1973）, who predicted this new form, named it automated, scientific, or universal labour. With the appearance of the universal labour, the wealth of the society depends on the universal human powers that help to involve the extensive powers of nature into the production process. Universal labour can not be averaged or measured by the labour time as the abstract labour; it implies high complexity and creativity. Involving increasingly powerful forces of nature and human society, it appears to be the labour of another essence and by its essence, it does not create value.

On the Characteristics and Laws of the Sinicization of Marxism

As a scientific theory, Marxist theory plays an important guiding role. The achievements over the years have proved that only by connecting it with the reality of our country can it be understood and used by our people and become a weapon to guide people’s actions. Therefore, it is of positive significance to grasp its general laws on the basis of analyzing and summarizing the Sinicization of Marxism. The report of the 19th CPC National Congress pointed out that at present, China is in a new stage, and new opportunities and problems have emerged. In order to solve these problems and promote China’s development, we must give play to the guiding role of theory in practice, guide education with the Sinicization of Marx, and realize the further upgrading of education.

Marxism and Political Economy in Education:An Interpretation of Jean Anyon's Critical Pedagogy

Jean Anyon(1941-2013)is a critical pedagogical researcher and social activist in the United States.All her life,she devoted herself to taking education as a breakthrough,exposing the ugliness of capitalist countries and promoting the equality of society and education.She uses Marxist theory to analyze the relationship between social class and school knowledge,hidden curriculum;education and mainstream ideology;and conflicts and resistances in education,emphasizing the theoretical and practical significance of Marxism in today’s education.In order to find the deepest problem of education,Jean Anyon demonstrates the relationship between school education and macroeconomic policy from the perspective of political economics;the dialectical relationship between education reform and economic reform;and explains the reasons for education failure by quoting David Harvey’s concept of“deprivation accumulation”.Facing the cruel situation,Jean Anyon did not lose confidence,but found the“radical possibility”and put forward the concept of social change centered on education reform.

Marxism in China and ideological education

It is a big project of whole society to strengthen the holistic view and ideological and political education, thus we must work together to make full use of social resources to advocate the basic value rules of society and guarantee the promotion of human nature, guiding people to think according to the social reality to enhance rational ability of thinking, eventually forming a mutual power of education; in the mean time, we should still exert advantages of strong systematic, theoretical and logical factors to achieve double swords with combination of education mode. Theoretical teaching plus beneficial activities, one-way teaching with activities and school education combined with social and media education can achieve socialization of ideological and political education. Drawing on the experience of other countries, we can constantly create new approach suitable to our national conditions and the requirements development and enhance the effectiveness of ideological and political education.

An Analysis of the Innovation of College Students'Ideological and Political Education from the Perspective of Popularization of Marxism

With the continuous progress and development of the times,China's social development is more and more rapid.Among them,the implementation of the Marxist concept of popularization plays an important role in promoting social spiritual and cultural development and maintaining social stability and progress.Education,as an important driving force of social progress,especially higher education,integrates the concept of Marxist popularization in its ideological and political education,which plays an important role in improving students'spiritual and cultural literacy,and provides an important vitality for the realization of Marxist popularization in China.This paper analyzes the current situation of ideological and political education in colleges and universities from the perspective of the popularization of Marxism,and explores how to innovate and realize Marxism in ideological and political education in colleges and universities.

Three-Dimensional Path of Cultivating Belief in Marxism of University Students in Ethnic Areas

The condition of Marxist college ethnic areas will directly affect how the beliefs of national unity and stability of the region, the survival and development by leaps and bounds and the Chinese nation. In order to internalize the Marxist belief in the heart and outside of the line, it needs to start from the cognitive, emotional, and behavioral levels.

The Spread of Chinese-character Culture on the Silk Road During the Tang Dynasty

The spread of Chinese characters and Chinese classic works during the Tang Dynasty presented diversified discourses of acceptance and development in different periods and regions. This was due to the differences in commercial, economic, political, religious, and cultural environments proportional to the real environment's demand for Chinese characters and Chinese classical works. Chinese characters were introduced to Gaochang, Qiuci, Khotan, Korea, Japan, and Vietnam as early as the Han Dynasty, with different development paths in these regions. It is easy to form a long lasting culture spread by Chinese language and characters, as long as official languages are consistent with national or religious languages of the regions. It is difficult to form a long lasting culture spread by official languages and characters if the official languages and characters are inconsistent with either languages of daily life or religious languages. Once there is replacement of official languages and characters, or a change in religious belief, it would cause incompatibility between official languages and daily life languages, Chinese-character culture is bound to decline and gradually fade way. But if there are Han people, they will retain the use of Chinese characters.