Justice: Plain Old and Distributive: Rejoinder to Charles Taylor

This paper argues that the views of Charles Taylor on justice in income and wealth distribution are fallacious, especially in regard to issues such as private property rights, justice, human rights, and theft. As to this last point, Taylor maintains it is possible, under certain circumstances, to “legitimately steal.” We regard this as a philosophical howler of the first order. We also demur from his contention that equity and equality can be used as synonyms.

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Beyond Marx and Proudhon

A close examination of the Marx vs Proudhon debate shows the need to assimilate the bitter experiences of the socialist (statist and libertarian) movement in the last 150 years or so, in order to develop a new kind of problematique suitable for today's reality of the internationalised market economy. A problematique, which will be the basis for a new project aiming to provide not just another utopia (justified by pseudo-scientific or 'objective' laws of social evolution) but also a way out of the chronic multidimensional crisis to which the dynamic of the market economy and representative democracy has led us.     

全球化、宗教及21世纪的马克思主义 --戴维·麦克莱伦教授访谈

戴维·麦克莱伦教授在访谈中提出全球化的三个层面的含义:世界金融市场的活动容量的增大;世界贸易一体性的增强;全球化不仅仅是经济过程,它影响到人们生活的方方面面.他还谈到全球化与马克思主义、共产主义与宗教、未来社会与社会主义的关系.     

马克思主义与自由主义

自由主义在西方至今仍是占主导地位的意识形态。它的历史虽然可以追溯到古希腊,但作为一种思想流派和理论体系,则是近代以来的事情,实质上是资产阶级的一种自由观和民主观,与马克思主义的自由观民主现有着本质的区别。本文围绕马克思主义与自由主义在自由民主问题上的基本分歧作一筒要评述。     

Marx after Kornai

Janos Kornai chose to become an economist after reading Karl Marx’s Das Kapital. Kornai’s relation with Marx is not merely political, but also professional. Kornai “broke with Marxism” in 1956, but his relationship with Marx’s thoughts were not severed then. Kornai’s post-1956 works can be examined in the light of Marx’s ideas, dealing particularly with equity, freedom and the relation between theory and practice. Some of Marx’s own theses can be enriched interestingly by taking note of Kornai’s later writings.