关于马克思主义中国化的若干思考

本文从马克思主义的理论品质、实践特征和主体精神等几个不同视角对马克思主义中国化问题作了研究。指出:与时俱进是马克思主义的本质要求,马克思主义中国化正是马克思主义与时俱进理论品质在中国的生动体现;实践性是马克思主义最基本的特征,马克思主义中国化就是马克思主义的普遍原理与中国的实践相结合,就是马克思主义实践特征在中国的显现;中国共产党是一个非常重视理论指导的党,同时又是一个十分善于进行理论创新的党,马克思主义中国化的进程鲜明地体现了作为马克思主义发展主体的中国共产党人的理论创新精神。

马克思主义与生态辩证法

马克思所提出的囊括人类、自然和社会三重维度的"新陈代谢"这一概念,饱含着深邃的生态世界观,是生态哲学中的核心概念。这一世界观是劳动价值论和生态价值论的有机统一,蕴含着独到的生态辩证法。在一定意义上,生态辩证法在马克思主义理论体系中占据中心地位。针对当前流行的那些企图淡化马克思生态思想的理论诘难,有必要利用生态辩证法对其作出有力的回应,以期重构马克思主义理论。马克思生态辩证法的未来愿景是:创造一个可持续的、共同发展的人类社会,使联合起来的生产者可以合理调节人类—自然—社会之间的新陈代谢,从而推动人的自由全面发展。

马克思主义政治经济学研究视角的转换

随着经济社会的变迁而转换政治经济学的研究视角是一条基本规律;在新的经济社会背景下,转换马克思主义政治经济学的研究视角要处理好 变 "与 不变 "、 斗争 "与 建设 "、经济的本质关系与现象、经济理论与政策等关系;在研究体系上,政治经济学要实现由 二分天下"向 合二为一"的转换,并按照三个层次关系进行体系重构;在研究内容上,要重视经济制度关系现实基础的研究,体制层面上要实现 体制内分析 "向 体制内、外结合 "的转换,经济运行关系层面要实现由 封闭"向 开放"的转换,重视宏观经济的微观基础和外部经济的内部效应研究。

Between Convention and Innovation -A Border Crossing in The Summer Before the Dark

Alice Ridout and Susan Watkins offers a best perspective in their book Doris Lessing： Border Crossings, to contemplate Lessing’s writing. In her 57-year publishing career, Lessing always crosses the borders： as a feminist or anti-feminist, as a science fiction writer or a realist who lost her way, as a Marxist or a reactionary, as a British writer or a postcolonial one. Lessing’s border-crossing not only lies in her different genres of writing or in different novels, but even in a single comparatively traditional novel. The Summer Before the Dark is a representative work of Lessing’s women portrayal transition from focusing on their outside world exploration to on their inner world seeking. This essay tries to look at the content and form of the novel, and to illustrate that Lessing’s border-crossing is also fulfilled in one single novel. She successfully crosses the border of convention and innovation： conventional in content, while innovative in form.

＂Postmodern Politics＂ and the Reconstruction of Marxist Critical Discourse

Marxist discourse is subject to incredulity and negative impact under the deconstructionist dissolution of＂totality＂ and negation of historical ＂recta-narrative＂. But the ideological tension of Marxism has constituted the theoretical basis of deconstructionist and postmodernist criticism of Capitalism and its culture. Furthermore, it is the radical hope of postmodernism. Within the scope of＂postmodern politics＂, Marxism still boasts critical competence and theoretical reconstruction capabilities under Capitalist global narrative. ＂Deconstructive Marxism＂ contains complex ideological contradictions, on which we should conduct in-depth criticism.

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.

No Dream, No Future： A Study on Aesthetic Dimensions of＂Chinese Dream＂ and the Task of Literary Critics

This article believes that ＂Chinese Dream＂ has three dimensions： First, ＂Chinese Dream＂ is the inevitable demands of Chinese reconstruction and it is the deepest desire of Chinese nation since the Chinese modern history. Second, the modernism of socialism with Chinese feature is the process of Chinese modernism. Third, the third theoretical dimension, 1 believe, is the ideal of socialism. I would like to take the film ＂Lost＂ and ＂Peking Monk＂ as examples and analyze the specific form of expression. This article is going to indicate in the end that ＂the revolution of aesthetics＂ and the assignments of critics, which can be recognized as the intuitive ability, could merge the historical affair and the human nature, which literature comprise, together and deliver deeper analyses and appraise The mission of critics is not only to distinctly emerge the aesthetic form of the literal works, but also analyze and seize the ＂aesthetic form＂ of them, that is to say, their mission is to find the aesthetic meanings of aesthetic expression from commonage in order to achieve the goal of leading and stimulating people ensuing the consciousness and liberation of culture. That is the most important mission and responsibility of Marxist literal criticism and literal critics. This is a rather tough task and refers to the new understanding and attitude to the relative questions of literature and culture. In the eyes of some self-complacent intellectuals, the responsibility for literature and critics is the ＂aesthetic entertainment＂ and ＂spiritual redemption＂. The significance of Marxist Aesthetics lies in that it upgrades the general ＂literal principle＂ and ＂aesthetic principle＂ in to a level of social development and national deliverance, and also it regards whether the literature having the function of cultural libration as the more pivotal content. The assignment for the critics and litterateurs is to engage and promote the production and promulgate for this significance, the cultural consciousness and liberation.

On The Ironies In What Is To Be Done

What is to be done, as Mavis Gallant＇s only literary work for the stage, has received little critical attention since publication, compared to the increasingly voluminous interest in her 119 short stories that have firmly established her literary reputation. This article focuses on how the Canadian writer masterfully manipulates the literary techniques of light humorous but thought-provoking ironies and satires in her play to expose the fallacies and absurdities of the incongruous Marxist ideologies in real life and practice, and to reveal the political and personal conflicts and dilemmas of Canadians towards the end of the war. It concludes that Gallant is perhaps suggesting that only by eradicating communism, the root of all personal dilemmas for the characters in the play, can they eliminate all the absurdidities and incongruencies from their real lives.

A Brief View of Practice Ontology Aesthetics in the Context of Contemporary China

In recent years, Practice Ontology Aesthetics takes shape in academic discussion and argument. The introduction of Practice Ontology Aesthetics occurred in the course of introspection of Practice Aesthetics in modem China, in which the existence dimension in Marxist concept of practice was of great significance to breaking the theoretical limitation of present Practice Aesthetics. Therefore, in terms of the distinctive context of Chinese contemporary aesthetics, the introduction of Practice Ontology Aesthetics from the theoretical perspective of Marxist existentialism offers a possible way to break the current aesthetics and represents a multiple academic pursuit of Marxist, Chinese and modem aesthetics.

The theory and practice of Socialist economic

The Development of the theory and practice of Chinese socialist economic not only adheres to the some fundamental principles of Marxist economic theory, such as socialism must vigorously develop the productive forces; set the purpose for everyone＇ s prosperity ;implement public ownership; distribute according to work; reduce and eventually eliminate urban-rural divide, physical brain differences; achieve the freedom and comprehensive development. And from China ＇ s national conditions, we should combine the Marxism with China ＇ s economic practice, develop and innovate Marxist economic theory of the founder of scientific socialism, blaze a new road of economic theory and practice of socialism with Chinese characteristics. Economic theory of socialism with Chinese characteristics established through continuous exploration and development on the basis of summing up success and failure in the socialist economic practice at home and abroad.

Kosik＇s Dialectics of Concrete Totality

Setting out from the categories of totality and histori（ci）sm in Kosik＇s Dialectics of the Concrete, we look at the relationship between theory and praxis： empty, abstract totality versus concrete, reified and alienated practice （Lukacs, Habermas, Honneth）; a bad totality, in which the real polydimensional subject is replaced by the one-dimensional, mythologized, fetishized, and economistically reduced ＂subject＂ of consummation （Marcuse, Baudrillard）. The dialectics of concrete totality implies a marxistic critique of the ethical and juristic universalism, in the context of the ＂positive＂ side of globalization and political unilateralism, as a concrete, militant, hegemonistic, post-colonial, and neo-imperial practice （Apel, Habermas, Chomsky, Zinoviev）; globalization as totali（tari）zation, the ＂last man,＂ the ＂end of history,＂ and the ＂end＂ of dialectics in its neo-liberal, eschatological, empty ideological ＂realization＂ （Hegel, Marx, Fukuyama, Arendt）; the totality of the （invariable） being as a pseudo-concrete and pseudo-dialectical ontologistic speculation （Heidegger）： A ＂return＂ to a concrete history and a return of the ＂positive＂ dialectics as a critical awareness, mind, and method in the discourse ＂game＂ of human＇s cognitive, creative, and practical powers. The assumption of Kosik＇s humanism is a synchrony of nature and history in the ＂absolute＂ totality of human＇s concrete existence （Lukacs, Goldmann, Adorno, Sartre, Kosik）.

Marx＇s Concept of Alienation： With a Brief Assessment

Since the collapse of Euro-Communism in 1989, the ideas of Marx have largely been discarded as little more than historical relics. There is a good reason for the neglect. The governments that Marxism spawns are among the most brutal in history. Equally condemnable for a philosopher who bases his theory on a science of historical development, most of Marx＇s key predictions turn out to be incorrect. What then is left of Marx＇s principles？ This paper argues that Marx is best understood as a critic of the injustice of industrial societies. Marx＇s essential critical concept is alienation. The paper presents the first complete analysis of Marx＇s treatment of alienation and offers a brief assessment of how this concept applies to our time.

Contemporary Marxism and the Global Concept of the Universe

Having been developed in the way of concept extension, Marxism appears to be nowadays as the concrete-universal theory, in which originally imperfect transition program from abstract-universal to concrete-universal concepts of logic and sense is realized on materialistic foundation. This very program that was brought about in Karl Marx＇s ＂Capital＂ has not been sufficiently expressed in classical or contemporary philosophy. The base of this new Marxist philosophical form is not constructed by the terms of matter, movement, and development overall, but by the conception of the general naturally determined universal process of infinite movement from lower to superior forms of matter. We are aware of four of them： physical, chemical, biological, and social matter. Representing the eternal world as the progressive whole, modern materialism makes nature and proper place of each fundamental science understandable and helps to clarify the location and development future trends of the Man in the world.

The Communist Activities of the First International and the Logic of Socialist Party Politics

Against the backdrop of the 19^th century, the First International, guided by Marxism, emerged in the form of the early ＂International Socialist Federation.＂ It viewed the seizure of power as the great mission of the proletariat, actively struggled against bourgeois regimes, strongly responded to the call of times for the theoretical self-consciousness and organized struggle of the proletariat, and exerted a profound historical influence on the stirring inauguration and nationally oriented development of the international Communist movement of the 20th century. From the socialist party political perspective, the First Intemational, once the Communist League, had raised the curtain on socialist party politics, changed the political mode of capitalist party politics＇ exclusive world domination through the interactive development of new organizational forms, theoretical viewpoints and political practice. It thus left an abundant historical legacy in terms of ideological creation and practical innovation for the subsequent Second International, the Communist International and the emergence and development of socialist party politics within nation-states. Although its socialist party political practice had an obvious ＂regional,＂ ＂preliminary＂ and ＂tentative＂ nature, the First International had foundation-laying significance and pioneering value for the development of socialist party politics, whether in terms of organizational vehicles, value orientation and activity content, or in terms of ideological guidance, practical patterns and strategic principles.

A Twofold Perspective on Research on Marx and Engels' Classic Texts

Study of the classic texts of Marx and Engels should employ two perspectives： Marxist philosophical history and Marxist philosophical principles. The two cannot be separated, still less contradictory. In dealing creatively with these classic works, we must firmly uphold the methodology of historical materialism, read them in accordance with the authors＇ original intentions and approach them creatively. We need to oppose research styles that place undue emphasis on the researcher＇s own interpretations and constructions. Research on Marxist philosophy should develop on the basis of respect, study and correct understanding of Marx and Engels＇ classic works; different readings of these texts must not be allowed to construct a pluralist Marxism. This is of great importance for consolidating the leading position of Marxism in the sphere of ideology.

The Eastward Spread of Western Learning and the Sinicization of Marxist Philosophy

The spread of Western learning to the East objectively promoted the dissemination of Marxist philosophy, forming an important historical precondition for its Sinicization. Moreover, it triggered a great transformation in the historical development of Chinese philosophy and facilitated its transition from an ancient to an early modem tradition, thereby establishing through Sinicization a link between Marxist philosophy, which originated in the Western philosophical tradition, and the Chinese tradition of philosophy, and rendering Marxist philosophy Chinese. This offered the possibility that Sinicized Marxist philosophy would play a positive guiding role in the development of modern Chinese philosophy. Therefore, we may say that without the spread of Western learning to the East, there would be no Sinicization of Marxist philosophy; and without in-depth research on the relationship between the Eastward spread of Western learning and the Sinicization of Marxist philosophy, we would have no real understanding of the Sinicization of Marxist philosophy. However, the close links between the Sinicization of Marxist philosophy and the spread of Western learning do not indicate that the former is part of the history of latter. The Sinicization of Marxist philosophy does not itself belong to the category of the spread of Western learning to the East. This is because Marxist philosophy is essentially different from all other forms of what is commonly known as Western learning, and its Sinicization differs from the Eastward spread of Western learning in terms of its goals, social nature, results and effects on society.

SPECIAL ISSUE： IMPORTANT ISSUES IN MARXIST PHILOSOPHICAL STUDIES IN CONTEMPORARY CHINA：Develop research in Marxist philosophy in China on the basis of the country＇s specific realities

To develop research on Marxist philosophy in China by basing it on the specific realties of China spells out the methodological principle that research on Marxist philosophy in China should have; the essence of its demand for the upholding of specific Chinese realities as both the starting point and destination for research on Marxist philosophy in China is the Sinicization of Marxist philosophy. This is the essential demand of Marxist philosophy as well as the objective need of Chinese society for development, and also the fundamental route for ceaseless theoretical innovation in research on Marxist philosophy in China and the foundation for the integration of diversified approaches in such research. To strictly adhere to and practice this principle, we must resolutely oppose dogmatism under any form, maintain a certain tension between the academic nature and the actualities of research on Marxist philosophy, and hold fast to our basic principles in interacting with our traditional philosophy and the philosophy from the West.

Party Politics in Socialist Countries:One Hundred Years of Exploration

Over the long history of political civilization,the 100 years of the party politics of socialist countries has emerged as a new form of politics.Exploration of the last 100 years of the party politics of socialist countries deals with the self-governance and national governance of Marxist ruling parties.It reflects intraparty relationships,interparty relationships,relationships between party and government and relationships between party and society,as well as foreign relations,and spans three historical periods,comprising the first establishment of party politics in Soviet Russia;the adoption of party rule in other countries,with concomitant setbacks;and the achievement by China,Vietnam and other countries of party political innovation and development.A review of the experience of the past hundred years shows that success in making party politics the basic system in socialist countries and in tapping its full potential is attributable to the efforts made by Marxist ruling parties to undertake fruitful theoretical reflection and grasp values,adhere to the truth and correct mistakes on the basis of exceptional strategic confidence and policy commitment,while constantly opening up new stages of theoretical understanding and practical development.The party politics of socialist countries in the 21 st century drives their modernization andcultivates and improves their practice.The union of the two in the magnificent historical process of the sustainable development of socialist institutional civilization will have major and far-reaching significance for building a brighter future for humanity.

Reform and opening up are a powerful motive force for developing socialism with Chinese characteristics

The history of China＇s reform and opening up are at the same time the history of the theoretical exploration of the Sinicization of Marxism. The in-depth movement of emancipating the mind represents a great leap ahead for both the practice and the theory of socialism with Chinese characteristics. The great practice of three decades of reform and opening up has given us a store of valuable historical experience and provided a practical and scientific foundation for the theoretical system of socialism with Chinese characteristics. Reform and opening up are a tremendous impetus to socialism with Chinese characteristics. To adhere to this theoretical system is in effect to adhere to the viewpoint of the emancipation of the mind, seeking truth from facts and the productive forces criterion, as well as to the scientific concept of development and the correct outlook on reform. Taking this theoretical system as our guide is of the utmost importance for further reform and opening up and the development of socialism with Chinese characteristics.

Mao Zedong Is the Great Founder, Explorer and Pioneer of Socialism with Chinese Characteristics

As early as the revolutionary wars, Mao Zedong clearly pointed out the future path of the Chinese revolution： to go through the new democratic revolution and advance uninterruptedly into the stage of socialist revolution, and finally to build socialism and communism. After the founding of the People＇s Republic of China, he created and continuously improved the socialist economic system and the corresponding political system, led the large-scale socialist economic, political and cultural construction, established the institutional preconditions, ideological guarantees and material basis for socialism with Chinese characteristics, and brouglat about a favorable external environment for China＇s socialist construction. During this process, Mao originated a series of theories about China＇s socialist construction. In proposing to achieve the second combination of the universal truth of Marxism with China＇s realities and to go China＇s own way and explore a path of building socialism which suits China＇s national conditions and has Chinese characteristics, he madea great theoretical contribution to the history of China＇s socialist development. His ideas provided ample ideological gestation and theoretical preparation for the second historic leap of the sinicization of Marxism. They served not only as the starting point of the history and logic of the theory, road and system of socialism with Chinese characteristics but also as one of the guiding principles of China＇s revolution, construction and reform. Mao＇s exploration left us with experience of success and lessons from mistakes, both of which enabled us to store up valuable experience and important inspiration for today＇s construction of socialism with Chinese characteristics. Therefore, whether in terms of historical practice or theoretical logic, Mao is the great founder, explorer and pioneer of the cause of socialism with Chinese characteristics.