This paper aims to examine how Macherey is dialogically engaged with post-Marxism in formulating his reading strategy. First Macherey thinks that the author must have left something unsaid in his text. The unsaid or t...This paper aims to examine how Macherey is dialogically engaged with post-Marxism in formulating his reading strategy. First Macherey thinks that the author must have left something unsaid in his text. The unsaid or the narrative rupture is responsible for the multiplicity of the voices in the text, enabling the text to exist. Most of all, Macherey argues that a text, embedded in History, is where the author represents ideology inaccurately. And it is from this inaccuracy where the narrative rupture emerges. At this point, Macherey is dialogically correlated with several major post-Marxists, such as Althusser, Eagleton, and Jameson. First, all three of them give their own definitions to ideology, and they all define the relationship between the text, ideology, and History in a similar fashion. For Althusser, ideology is men＇s imaginary relation to History and is insufficiently reflected in the text, which perfectly corresponds to Macherey＇s claim. For Eagleton, a text absorbs ideology and puts it into contradiction, establishing its relationship with History. As Eagleton himself has stated, his so-called ＂ideological contradiction＂ is tantamount to Macherey＇s so-called ＂narrative rupture.＂ In Jameson＇s opinion, ideology is designed to repress social contradictions, and a text, a symbolic act, is supposed to offer imaginary solutions to them. Above all, they end up as the latent meanings of a text. As for History, it is the inaccessible Real. In speaking of ＂the latent meanings of a text,＂ Jameson literally echoes Machery＇s said/unsaid model. Thus, we can confirm how Macherey is dialogically engaged with post-Marxism.展开更多
This paper will mention Marxist propositions, presented since the mid-19th century, about capitalism, socialism, and internationalism. According to Marx, socialism would replace capitalism and internationalism would o...This paper will mention Marxist propositions, presented since the mid-19th century, about capitalism, socialism, and internationalism. According to Marx, socialism would replace capitalism and internationalism would occur through the dissolution of nation states. Later, Marxist circles presented a historical arrow in the form of 〉 capitalism 〉 socialism 〉 internationalism. Taking into account recent steps of globalization and measures imposed by national governments in the face of the deep financial crisis of 2008, it is interesting to compare the above theory with some historical events that have happened since the 19th century. Much has happened that Marx did not predict. Considering the world trajectory since the Second World War, it seems that the historical arrow has the form of 〉 capitalism 〉 internationalism 〉 hybridism of capitalism and socialism 〉？展开更多
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 importmlc...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展开更多
Ecological Marxism Economics is a new economics formation of Marxism. The article, for the first time, putsforward the scientific proposition of establishing Ecological Marxism Economics with distinct Chinese characte...Ecological Marxism Economics is a new economics formation of Marxism. The article, for the first time, putsforward the scientific proposition of establishing Ecological Marxism Economics with distinct Chinese characteristics,and has primarily discussed its theoretic frame and basic contents. Realizing the historic task is the historic mission ofcontemporary Chinese Marxism economists.展开更多
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 ...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.展开更多
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 crea...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.展开更多
The development of philosophy in contemporary China requires correct understanding and solving prominent practical problems in China＇s process of social development, providing proper rational thinking, value ideal an...The development of philosophy in contemporary China requires correct understanding and solving prominent practical problems in China＇s process of social development, providing proper rational thinking, value ideal and life orientation for the Chinese, and playing its role of guiding, regulating and promoting social progress. To achieve the goal, philosophy needs to shift from ＂system consciousness＂ to ＂problem consciousness,＂ so as to fulfill a paradigm transformation; to shift from ＂local horizon＂ to ＂world horizon,＂ so as to expand the horizon of our philosophy; and to shift from the tripartite division of Chinese, Western and Marxist philosophies to a ＂common horizon＂ for the three, so as to gradually establish the concept of ＂macro-philosophy.＂展开更多
文摘This paper aims to examine how Macherey is dialogically engaged with post-Marxism in formulating his reading strategy. First Macherey thinks that the author must have left something unsaid in his text. The unsaid or the narrative rupture is responsible for the multiplicity of the voices in the text, enabling the text to exist. Most of all, Macherey argues that a text, embedded in History, is where the author represents ideology inaccurately. And it is from this inaccuracy where the narrative rupture emerges. At this point, Macherey is dialogically correlated with several major post-Marxists, such as Althusser, Eagleton, and Jameson. First, all three of them give their own definitions to ideology, and they all define the relationship between the text, ideology, and History in a similar fashion. For Althusser, ideology is men＇s imaginary relation to History and is insufficiently reflected in the text, which perfectly corresponds to Macherey＇s claim. For Eagleton, a text absorbs ideology and puts it into contradiction, establishing its relationship with History. As Eagleton himself has stated, his so-called ＂ideological contradiction＂ is tantamount to Macherey＇s so-called ＂narrative rupture.＂ In Jameson＇s opinion, ideology is designed to repress social contradictions, and a text, a symbolic act, is supposed to offer imaginary solutions to them. Above all, they end up as the latent meanings of a text. As for History, it is the inaccessible Real. In speaking of ＂the latent meanings of a text,＂ Jameson literally echoes Machery＇s said/unsaid model. Thus, we can confirm how Macherey is dialogically engaged with post-Marxism.
文摘This paper will mention Marxist propositions, presented since the mid-19th century, about capitalism, socialism, and internationalism. According to Marx, socialism would replace capitalism and internationalism would occur through the dissolution of nation states. Later, Marxist circles presented a historical arrow in the form of 〉 capitalism 〉 socialism 〉 internationalism. Taking into account recent steps of globalization and measures imposed by national governments in the face of the deep financial crisis of 2008, it is interesting to compare the above theory with some historical events that have happened since the 19th century. Much has happened that Marx did not predict. Considering the world trajectory since the Second World War, it seems that the historical arrow has the form of 〉 capitalism 〉 internationalism 〉 hybridism of capitalism and socialism 〉？
文摘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
文摘Ecological Marxism Economics is a new economics formation of Marxism. The article, for the first time, putsforward the scientific proposition of establishing Ecological Marxism Economics with distinct Chinese characteristics,and has primarily discussed its theoretic frame and basic contents. Realizing the historic task is the historic mission ofcontemporary Chinese Marxism economists.
文摘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.
文摘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.
文摘The development of philosophy in contemporary China requires correct understanding and solving prominent practical problems in China＇s process of social development, providing proper rational thinking, value ideal and life orientation for the Chinese, and playing its role of guiding, regulating and promoting social progress. To achieve the goal, philosophy needs to shift from ＂system consciousness＂ to ＂problem consciousness,＂ so as to fulfill a paradigm transformation; to shift from ＂local horizon＂ to ＂world horizon,＂ so as to expand the horizon of our philosophy; and to shift from the tripartite division of Chinese, Western and Marxist philosophies to a ＂common horizon＂ for the three, so as to gradually establish the concept of ＂macro-philosophy.＂
