Marx-Proudhon: Their Exchange of Letters in 1846—On an Episode of World-historical Importance

In 1846, Marx and Engels, in the framework of a short exchange of letters, made an attempt to establish a co-operation with Proudhon. The object of this article is to show that an analysis of this correspondence reveals the first signs of a bifurcation of socialism, giving birth, on the one hand, to a (Marxian) statist and authoritarian variant and, on the other, to a (Proudhonian) libertarian variant. The beginning of this development is characterised by the clear intention of Marx, Engels and their followers to create a type of socialism with clearly identifiable programmatic contents and power-centred organisational structures. Proudhon, on the contrary, pleaded in favour of a continual public debate as an unavoidable prerequisite for the organisation of an enlightened egalitarian type of society. In connection with this outcome, the question is raised whether the collapse of European communist states might ultimately be traced back to this development.     

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.     

The Nouvelle Philosophie and Foucault

The first part of the paper gives an account of some of the intellectual and political background to the characteristic positions of the Nouvelle Philosophie, and details the presentation of these positions in the work of André Glucksmann. The important influence of Foucault on the Nouvelle Philosophie is then discussed. Foucault's interpretation of his own earlier work and his present manner of posing the question of power are critically analysed, and found to be defective in a way which allows room for the exploitation of his results by the Nouvelle Philosophie. This partial convergence is illustrated by a comparison between Lardreau and Jambet's L'Ange and Foucault's recent discussions of sexuality. The paper concludes with a brief location of the Nouvelle Philosophie in the context of intellectual developments outside France.     

The 'Objectivity' of a Liberatory Project and the Issue of 'Leaders': Preliminary Notes - in the Sequel of the Marx-Proudhon Exchange

After dealing with the 'objectivity' of a liberatory project, we go on to discuss the attacks on various liberatory projects on the grounds that they are centred around a 'leader' (who usually is the engineer of the project in question). We then see how these two factors may influence the possible deterioration of a liberatory project. This is done by referring to a historic example, the influence of the characters of Marx and Proudhon on the socialist and anarchist movements respectively, while trying to understand whether it is the personal traits or the 'objectivity' of a particular project that is to blame for it possibly becoming authoritarian during its realisation.     

马克思是怎样了断与鲍威尔的思想关系的——对《德意志意识形态》三个片段的解读和分析

经过《论犹太人问题》和《神圣家族》的铺垫,马克思在《德意志意识形态》中彻底了断了与布鲁诺.鲍威尔思想关系。本文通过对这一著述中的三个片段的解读,甄别了马克思、恩格斯论述问题的逻辑和方式,把握了其进行思想论战的特征和思路,指明他与鲍威尔思想之间的纠葛源于两者观照、理解和把握世界方式的巨大差别:是从观念、精神和自我出发还是根源于现实、感性和实践?     

梁赞诺夫对马克思传的四大贡献——《马克思恩格斯合传》评析

梁赞诺夫为马克思传记的研究与出版做出了四大贡献:第一,首倡将马克思传记列入马克思恩格斯著作全集;第二,最早将马克思传记作为独立的研究对象,与梅林进行了意义深远的历史争论;第三,MEGA1的编辑出版为马克思传奠定坚实可靠的文献基础;第四,《马克思恩格斯合传》注重马克思恩格斯生活、思想、革命的世界历史背景介绍,是了解马克思恩格斯生平思想的极好入门书。     

Reframing Orientalism: Weber and Islam

In debates on the encounters of Middle Eastern societies with Western modernity, Max Weber's work is invariably seen as the classical statement of what may be called sociological Orientalism. Most 'Third Worldist' and other anti-Orientalist critics locate Weberian and neo-Weberian perspectives within Orientalism as a discourse of Western domination which has remained hegemonic since the mid-nineteenth century. In contrast, this paper argues that only with the victory of the Bolsheviks in 1917 and the subsequent consolidation of the Soviet bloc were conditions in place for the re-articulation of Orientalism as an ideological construct, a discourse of domination. Weber as well as Marx and other pre-Soviet thinkers are thus relocated outside the reach of the Orientalist/anti-Orientalist opposition, where they display significant differences from both. The essay then turns to reconsider W'eber's specific research programme and his views on Islam and shows their intrinsic limitations for the current debate over the rise and trajectory of militant Islamism. It concludes by outlining a still recognizably Weberian strategy for resolving this debate.     

丹尼尔·贝尔对马克思的三重误读

基于所处时代哲学任务的需求,马克思恩格斯在阐述其理论时强调经济基础的作用,而鲜有对文化领域的观照。而马克思逝世后,科技理性所带来的巨大影响、国际工人运动的走向、资本主义和社会主义社会结构的发展以及现代性危机的涌现,似乎与马克思理论的阐述都有所不同。如此种种,引发了西方学者对于马克思文化观、社会发展理论的误读,以及对现代性问题实质的误判,出现了经济决定论、唯物史观过时论等论调。其中,丹尼尔·贝尔则是这种思潮的代表,他以“意识形态终结论”“资本主义文化矛盾”“后工业社会”等大观念为基础,构建了西方社会发展的理论体系,却无不映现其曲解、否定马克思主义,宣扬历史唯心主义观念论的错误。从马克思的社会发展理论、文化观和现代性问题三个层面对贝尔的误读进行梳理和回应,可澄明马克思主义理论的生命力和解释力。     

晚年恩格斯哲学的历史语境与百年论争

晚年恩格斯在马克思逝世后对这位共同合作40年的挚友思想的权威解释形成了极具影响力的研究范式,他所构建的马克思主义哲学内在逻辑彰显了科学的唯物主义自然观和历史观的辩证统一,其中呈现的思维规律在很大程度上代表了马克思主义哲学的本质特征。这种思路后来遭到多种质疑,澄清这个问题,需要理解围绕晚年恩格斯展开的百年论争的实质,在历史语境中解读马克思和恩格斯的学术关系,进而在当代视域中理解晚年恩格斯哲学的广博性和大众化特征。这是促进马克思主义哲学中国化、时代化、大众化的应有之义。     

浅谈卢卡奇与马克思的物化理论——《历史与阶级意识》与《1844年经济学哲学手稿》读后

在马克思主义哲学中,物化和异化是个经常的话题。早在《1844年经济学哲学手稿》中,马克思就提出了物化和异化理论并据此对资本主义社会劳动与人的关系进行了分析和阐述。在《手稿》之后,西方马克思主义理论家卢卡奇秉承马克思的衣钵,在他的《历史与阶级意识》(以下简称《意识》)中再次对物化进行了全面的探讨。但他的物化概念与马克思的物化理论还是有着较大差别的,拟从两人对物化概念的理解、对物化产生根源的论证等四个方面对此进行浅析。     

马克思晚年存在一个"人类学转向"吗——中国特色马克思文本学的个案研究

长期以来,国内外学界的流行观点认为,马克思晚年对摩尔根等人类学家著作所作的篇幅巨大的笔记,表明了他晚年时期的一个新的研究动向——放弃唯物史观原有立场和《资本论》创作,转向实证科学、经验科学色彩的"人类学研究"。实际上,这种看法是不能成立的,马克思在其晚年笔记中并未转向所谓"人类学研究,"而是立足于唯物史观的原有理论和方法,从历史哲学层次,概括、借鉴人类学家的最新科学成就,系统探索唯物史观的新研究领域——国家与文明起源理论、原始社会理论。"人类学转向说"不符合马克思晚年思想的实际状况,是对马克思晚年笔记严重误读的产物。     

Charles Taylor, Marx and Marxism

Charles Taylor's engagement with Marx and the Marxist tradition has been relatively neglected in the literature on his work. This is a strange omission, because he was not only a pivotal figure in the development of the New Left, but also wrote many pieces which critically engaged with the main principles of Marx and Marxism. This paper re-examines Taylor's engagement with Marxism and thereby exposes a neglected element in his political philosophy. The following themes emerge: the self; Taylor's conception of the affirmation of ordinary life; democracy; ecology; and religion. In one area at least, the affirmation of ordinary life, a crucial element of Marxism is retained and positively endorsed by Taylor. In relation to the other themes, while he raises important issues for Marxist theory, he is, at times, far too quick to dismiss Marx's arguments and also misses similarities between those arguments and his own work.     

透过"权力的眼睛"的理性批判思想

福柯透过"权力的眼睛"揭示了现代社会的权力的普遍性,并断言现代社会实际上是一个"圆形监狱".通过分析理性霸权地位的发生历史及知识--权力的联系,他批判了理性对他者甚至主体本身的压制,并试图提出一条通过话语政治和生物政治来瓦解、抵抗理性霸权的道路.在主张人的自由和解放问题上,他和马克思有相通之处,但在具体实现道路上,二者又迥然不同.他对马克思的一些批评有不公正的地方.     

A fascist Trojan horse: Maurice Bardegraceche,fascism and authoritarian socialism

Maurice Bardegraveche was an important neo-fascist writer whose ideas derived from those of Pierre Drieu la Rochelle and Robert Brasillach. Bardegraveche was a neo-fascist of the pen, and he used his journal Deacutefense de lposOccident to provide a link between fascism and neo-fascism in an attempt to resurrect the 'purity' of fascism in his post-1945 critique of West European history. Barnes addresses how Bardegraveche utilized a concept of 'authoritarian fascism', present in some old fascisms, to rehabilitate Europe. Bardegraveche commenced by analysing the faults of pre-war fascism and located many of his ideas in the work of José Antonio Primo de Rivera. He wanted to replace liberal democracy with an organic regime, both social and economic, but within a hierarchical framework. He opposed bourgeois society and advocated a corporate state of national solidarity. However, he believed that any new civilization must be aesthetic and move away from an insect-like industrialism in order to achieve a society based on peasant virtues. Bardèche appeared to be a utopian fascist, an anti-modernist. Barnes analyses his attack on capitalism, its feudalistic nature and the power of money, which he thought could only be opposed by fascist socialism and an ordered society. Bardèche located his variant of socialism within the context of the fascist philosophies of Drieu la Rochelle, Benito Mussolini, Jos Antonio, Corneliu Codreanu, Oswald Mosley and Jacques Doriot. He condemned political and economic liberalism and the class struggle. He wanted national capital to be protected and thought economic dependence relied on national independence. He believed economic power was held in too few hands and advocated a corporate state. Bardegraveche proves, essentially, to be a utopian, transcendental fascist.     

论米歇尔·亨利的生命现象学马克思主义

米歇尔·亨利第一次将他的生命现象学运用于马克思关于“社会现实”的分析。亨利关于马克思的哲学思想是“一种新现象学的马克思主义”。在马克思的文本中,现象学最基本的原则“回到事物自身”被亨利解读为“回到个体现实性生命”,所有社会中显示的关系必须还原到个体生命。“社会总体性”还原到纯粹的“个体主体性”是理解马克思社会批判的有力工具。“彻底的主体性”概念是亨利新现象学的马克思主义的核心概念。马克思的“现实性”应该被理解为个体的主体实践。马克思看到了实践的原初本质:实践恰恰是一种努力的主观体验,简言之即劳动。马克思以“谱系学”开始进行社会批判,这是一种对各种社会结构下的主观现实性的描述方法。     

论马克思主义的实践性品格及其历史延续

马克思主义是具有实践意义的科学体系。马克思主义作为一种以实践性为本质特征的理论学说,从实践中产生,在实践中发展,以改变现实世界的实践为目的,并且不断被新的实践所补充、修正和完善。当年,马克思不但把解决哲学问题的任务交给了实践,还把它交给了一个特定的阶级——无产阶级,他用毕生精力关心并且为之奋斗的问题就是无产阶级和全人类的解放。这就决定了马克思主义理论的实践性和马克思主义的“改变世界”的宗旨,而这也正是马克思主义的科学性和生命力之所在。     

Marx’s rent theory revisited? Landed property,nature and value

Abstract

Drawing upon recent interpretation of Marx’s newly published papers, a debate published in the journal 40 years ago over Marx’s theory of rent is revisited, for reassessment as such and to consider its relevance for the analysis of contemporary issues.     

马克思的世界历史思想及其当代意义

全球化作为当代一个重要的经济、政治和文化现象。因为这样,有关全球化的看法,对全球化的研究,在国际和国内的学术界引发了激烈的争论。熟悉马克思经典著作的人都知道,马克思和恩格斯在百多年前所提出的"世界历史思想"与当今的全球化有着直接和紧密的联系。因此,分析和研究马克思的"世界历史思想",是理解当代全球化的需要,也是建设有中国特色社会主义的需要。