The article epitomises its foundations by providing definitional and explanative dichotomy among the State, Nation, and Nation State. It affords a depiction of the centrality of the mind, the interface of the body and...The article epitomises its foundations by providing definitional and explanative dichotomy among the State, Nation, and Nation State. It affords a depiction of the centrality of the mind, the interface of the body and mind in behavioural manifestations. It furthermore acknowledges that nothing occurs in a vacuum but in the context of the fullness of the mind. The visible manifestations of human behaviour are contended to be informed by the noiselessness invisible aspects of the mind. The same noiseless mind that informs the behavioural visibility that becomes somewhat active and busier in its conspicuousness. The dual existence of things and events in a revolutionary context that transcends to other behavioural undertones is discoursed. In the context application of the revolutionary mapping, the mind is presented as a culprit revolutionarist that wages revolutions without fear of external threats through arrests, danger, pain, terror, dread, apprehension, detentions, and any other similar means including death. The article settles that the mind is the determinant factor of human behaviours and it therefore defines the state of the State in any revolutionary circumstance. It denotes a functional separatism of the mind from the brain which is an organ of the body thereby equally accepting that the brain functionalises the mind. The equal essential role of the mind in post revolution construction to establish and promote an acceptable system of government that responds to socio-economic factors is detailed herein the manuscript. A deliberate attempt is made not to be suggestive and prescriptive on the shape and form of such a post revolution system of government.展开更多
The ＂end of history＂ is a subjective proposition about actual social history made in light of the intrinsic and cultural logic of capital. It urgently needs to draw on Marx＇s theory of human emancipation for inspir...The ＂end of history＂ is a subjective proposition about actual social history made in light of the intrinsic and cultural logic of capital. It urgently needs to draw on Marx＇s theory of human emancipation for inspiration to transcend the historical limitations of capitalism. Through study of civil society, Marx came to the logical conclusion that this society will necessarily be overcome. The process of overcoming civil society is at the same time one of transcending political emancipation and advancing towards human emancipation. Political emancipation and human emancipation as the ＂two leaps forward＂ in social development make overall history in the sense of types logically divide into three stages, namely pre-capitalism, capitalism and communism, that are inherently connected with Marx＇s theory of ＂three major forms＂ in social development, i.e. societies respectively featuring personal dependence, objective dependence, and all-round development of individuals. The fact that this theory is concerned with the circumstances of man＇s development and the degree of his emancipation determines that the theory of human emancipation also sheds light on the field of social forms, and that human emancipation and the evolution of social form are really two aspects of a single process. With the historical orientation of the self-improvement of socialism, the Chinese people are seeking, in their theoretical and practical explorations, an approach to realizing human emancipation, one that will offer experience with flesh significance for world history in the huge transition in the form of human society.展开更多
文摘The article epitomises its foundations by providing definitional and explanative dichotomy among the State, Nation, and Nation State. It affords a depiction of the centrality of the mind, the interface of the body and mind in behavioural manifestations. It furthermore acknowledges that nothing occurs in a vacuum but in the context of the fullness of the mind. The visible manifestations of human behaviour are contended to be informed by the noiselessness invisible aspects of the mind. The same noiseless mind that informs the behavioural visibility that becomes somewhat active and busier in its conspicuousness. The dual existence of things and events in a revolutionary context that transcends to other behavioural undertones is discoursed. In the context application of the revolutionary mapping, the mind is presented as a culprit revolutionarist that wages revolutions without fear of external threats through arrests, danger, pain, terror, dread, apprehension, detentions, and any other similar means including death. The article settles that the mind is the determinant factor of human behaviours and it therefore defines the state of the State in any revolutionary circumstance. It denotes a functional separatism of the mind from the brain which is an organ of the body thereby equally accepting that the brain functionalises the mind. The equal essential role of the mind in post revolution construction to establish and promote an acceptable system of government that responds to socio-economic factors is detailed herein the manuscript. A deliberate attempt is made not to be suggestive and prescriptive on the shape and form of such a post revolution system of government.
文摘The ＂end of history＂ is a subjective proposition about actual social history made in light of the intrinsic and cultural logic of capital. It urgently needs to draw on Marx＇s theory of human emancipation for inspiration to transcend the historical limitations of capitalism. Through study of civil society, Marx came to the logical conclusion that this society will necessarily be overcome. The process of overcoming civil society is at the same time one of transcending political emancipation and advancing towards human emancipation. Political emancipation and human emancipation as the ＂two leaps forward＂ in social development make overall history in the sense of types logically divide into three stages, namely pre-capitalism, capitalism and communism, that are inherently connected with Marx＇s theory of ＂three major forms＂ in social development, i.e. societies respectively featuring personal dependence, objective dependence, and all-round development of individuals. The fact that this theory is concerned with the circumstances of man＇s development and the degree of his emancipation determines that the theory of human emancipation also sheds light on the field of social forms, and that human emancipation and the evolution of social form are really two aspects of a single process. With the historical orientation of the self-improvement of socialism, the Chinese people are seeking, in their theoretical and practical explorations, an approach to realizing human emancipation, one that will offer experience with flesh significance for world history in the huge transition in the form of human society.
