The course of human emancipation and the evolution of social forms

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.

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.

"Elder's Dual Vector Foil"and the"Spectre"of Karl Marx:The Imagination of Social Form in the 21st Century Chinese Science Fictions

The imagination of the social form has been an important theme in the 21st century Chinese science fictions.The imagination of a social form on the model of"Elder's dual vector foil"contains a logical asymmetry-high-level technology and a primary social form.From the perspective of historical materialism and dialectics,this imagination and other imaginations of the social form,such as intelligent algorithms,that internally dominate or distort the social form through technology,reveal its flaws and limitations.Compared to the imagination of specific technology,the imagination of social form emphasizes the entirety and connection of multiple social factors,and it is hard to thoroughly dispense the invisible dominance of existing human experience.Marxist theory and methodology are indispensable to the imagination of social form in science fiction.Reigniting the Marxist critical imagination of future social form and activating the aesthetic power of this imagination are the future directions of the development of science fiction.

Adaptive Transition of Traditional Handicraft Villages Under the Rule of Consanguinity Community:A Case Study of Xizhuang Village in Xinjiang County,Shanxi Province

As an important witness to the rural industry in the agricultural era,traditional handicraft villages have attracted renewed attention in the contemporary context of intangible cultural heritage protection.The dual characteristics of their traditional cultural heritage and modern economic benefits make these villages an important carrier of the dynamic inheritance and development of the heritages under the background of rural revitalization.This paper takes a stonemason village of Xizhuang in Xinjiang County,Shanxi Province,as an example,and reveals the evolutionary characteristics of traditional handicraft villages in the process of transition from agricultural to industrial society from the“social-spatial”perspective.In the agricultural era,the kinship,production organization,and religious beliefs of traditional handicraft villages were closely linked under the blood relationship in a clan-based structure,forming a“social-spatial”trinity composed of“residence,production,and spirit.”In the industrial era,the development of handicraft economy results in the transformation of the“social-spatial”form of the settlement,the social structure shrank from clan control to nuclear family domination,the production space began to be stripped away from villages,the living space changed from gathered clan living to separated-family homes,and the spiritual place was transformed into public space.However,due to the inter-generational transmission of handicrafts based on blood relationship,the consanguinity community has always been the main carrier for the continuity of skills,and has become the stable foundation for maintaining the“social-spatial”form of the village.Therefore,the adaptive transition of traditional handicraft villages in the context of socio-economic transformation continues the interconnection among society,economy,and space,and presents a unique vitality and comparative stability.