恩格斯对《资本论》的十大贡献——纪念恩格斯诞辰200周年

恩格斯对《资本论》的贡献主要有10个方面:和马克思共同制定的唯物史观成为指导《资本论》创作的"总的结果";无私帮助马克思,为《资本论》的创作提供多种形式的物质支持;为《资本论》的创作提供材料,和马克思切磋《资本论》的一些理论观点;对《资本论》第一卷第一版的结构提出意见建议,推动了第一卷结构的优化;评论、宣传《资本论》,扩大其影响,推动其通俗化;修订出版《资本论》第一卷德文第三版、第四版,形成了《资本论》第一卷最权威的原文版本;编辑出版《资本论》第二卷、第三卷,使《资本论》理论部分三卷成为一个整体,并筹划第四卷的整理出版;校订《资本论》第一卷英文版并在出版中"负全部责任",扩大了《资本论》在英语世界的影响;驳斥资产阶级经济学家的攻击,在斗争中捍卫《资本论》;对《资本论》第三卷作出增补,丰富发展《资本论》的有关理论。     

‘Democratic Socialism’ and the Concept of (Post)Capitalism

This article explores the ‘democratic socialism’ being proposed by new left movements on either side of the Atlantic, and evaluates its claim to be a form of anti- or postcapitalism. It argues that in the democratic socialist worldview, the line between capitalism and socialism rests on the balance of power between workers and capitalists in the economic sphere. While traditional social democracy seeks to redistribute wealth but leaves relations between workers and capitalists within firms untouched, democratic socialism seeks to abolish private property in the economic sphere. Production is controlled democratically by the workers themselves, in league with a workers’ state. The article critically appraises the claim that such a scenario constitutes a form of postcapitalism. Drawing on the work of critical Marxists such as Moishe Postone, it argues that capitalism is not primarily defined by private property relations in the economic sphere, but rather the peculiar social form of capitalist labour. Unlike in pre-capitalist societies, for labour in capitalism to secure a continued basis on which to reproduce the means of subsistence, it must be socially validated as ‘value-producing’. The criteria for value validation is not set in the workplace, or within a single nation state, but rather on the world market. The article concludes that, for all its merits, the democratisation of workplaces does not overcome the need for this social validation, but rather constitutes an alternative form of managing the process of production in this context. As such, democratic socialism, like social democracy, remains susceptible to the same imperatives and crises as other forms of capitalist production, and so cannot be said to constitute a form of ‘postcapitalism’.     

论马克思恩格斯与时俱进的理论研究品质

马克思主义与时俱进的理论品质,源于马克思和恩格斯所具有的与时俱进的理论研究品质.他们在理论研究过程中,始终坚持刻苦钻研,不懈追求,致力于攀登科学高峰;始终坚持精心研究,严谨治学,力求思想不断深化完善;并且能够做到审时度势,勇于更新,及时调整革命战略方针;做到与时俱进,随时关注新情况,不断提出新创见.这种与时俱进的理论研究品质,为我们在现时期研究和解决社会主义建设中的新情况新问题,更好地坚持和发展马克思主义,更好对推进中国特色社会主义事业的发展,提供了良好的榜样.     

Marx,Engels, and Ecology*

The following is a brief survey of Marx and Engels’ views on ecology, from the viewpoint of their relevance for 21th-century ecosocialism. While there are some serious limitations in the way both consider the “development of productive forces,” there are powerful insights in their discussion of the destructive consequences of capitalist expansion for the environment—an expansion that generates a disastrous metabolic rift in the exchanges between human societies and nature. Some ecological Marxists distinguish between “first stage ecosocialists”—who believe that Marx analyses on ecological issues are too incomplete and dated to be of real relevance today—and “second stage ecosocialists,” who emphasize the contemporary methodological significance of Marx’s ecological critique of capitalism. This paper tries to argue for a third position (which probably could be accepted by several people of the two groups above): Marx and Engels’ discussion on ecological issues is incomplete and dated but despite these shortcomings it does have real relevance and methodological significance today.     

马克思共同体的形态嬗变及内在整合

本源的共同体、虚假的共同体和真正的共同体是马克思揭示共同体演进的三种形态,人与物质资料的关系以及人的社会交往关系是蕴含在其演进过程中的双重整合线索.其中,本源的共同体作为人类存在的起点,是以自然经济条件下生产资料的原始公有为根本特征,以土地、血缘为交往纽带,建立在共同劳动和相互依赖关系基础上的自然整合;虚假的共同体伴生...     

马克思恩格斯对近代国际法的丰富和发展

马克思恩格斯对近代国际法的丰富和发展主要体现在以下方面：在国际法基本理论问题上有所突破;对战争与武装冲突法提出新见解;对指导国际关系的国际法原则有新看法;主张建立体现公平正义的国际法律新秩序。     

中国共产党推进马克思主义时代化的历史进程和基本经验研究

马克思主义中国化、时代化、大众化，三者既相关联又有显著区别。中国化是时代化、大众化的基本前提；时代化是中国化、大众化的客观要求；大众化是中国化、时代化的根本途径。在实现路径上，又与执政党、理论工作者、宣传媒体及实践工作者息息相关。     

马克思科学人本观的文本学解读

人的本质问题,是西方哲学史上一个永恒探讨的话题。马克思在批判和继承西方人本主义思想的基础上,立足于现实的人,从社会实践出发,系统地探讨了人的本质内涵,形成了科学的人本观。马克思科学人本观的形成,经历了早期的"自我意识"人本观、《1844年经济学哲学手稿》时期的"类本质"人本观、《关于费尔巴哈的提纲》时期的"社会关系总和"人本观和《德意志意识形态》时期"人的需要"人本观的长期逻辑演变。从文本学的角度系统梳理马克思科学人本观的逻辑进程,对于我们当今践行"以人为本"的科学发展观,积极构建社会主义和谐社会,努力实现人的本质的真正复归具有重要启示。     

马克思恩格斯公正观及其在中国的发展

马克思恩格斯公正观是以批判资本主义社会在形式公正掩盖之下的极端社会不公正为逻辑起点，以克服资本主义社会公正的局限性为指向，主张全体社会成员权利和义务相统一的社会公正观。在当代中国，邓小平、江泽民及胡锦涛结合中国特色社会主义实践，发展了马克思恩格斯公正观，认为公正是社会主义的本质要求，公正的核心内容是以人为本，公正是实现社会和谐的基本条件。     

现代性与后现代性视域中的黑格尔与马克思

如何理解马克思与黑格尔之间的关系,是理解马克思哲学及其当代意义的重要问题。黑格尔哲学显然是一种现代性的哲学话语。过度强调两者的连续性,即意味着将马克思哲学也同样理解为一种现代性的哲学话语,这就涂改遮蔽了马克思在颠覆形而上学、批判现代性过程中所呈现出的后现代性意蕴。事实上,正是在黑格尔哲学的断裂处,在传统形而上学的终结处,在现代性哲学的终结地,马克思开启了一种新的哲学范式,它标志着现代性的终结和后现代性的开端。