The end of emancipation? CTS and normativity

ABSTRACT

Although CTS can be described as a broad church, scholars working within this approach want to produce knowledge which can help shape, improve, change, or replace contemporary counterterrorism. Guided by Marx’s mantra that the point of theory is not only to interpret the world but to change it, CTS has since its inception challenged the status quo of contemporary counterterrorism on the basis that it is possible to conduct counterterrorism differently, more humanly, and, put plainly, better. The concept of emancipation was identified early on as the foundation and basis for knowledge. However, a deeper debate on emancipation has largely been absent since 2010. Could it be that CTS exhausted the debate on one of its core commitments only five years into its existence? Have we reached the end of emancipation? Or could it be that emancipation is not that attractive at all for CTS and its normative projects? This article begins with a review and a state-of-the-art discussion of emancipation within CTS. While it might be the end of emancipation in its traditional conceptualisation, the article argues that emancipation can be retained as the basis for normative theorising and action within CTS when reconceptualised as a Weberian value-axiom. The article concludes by exploring a transfiguration of the concept of emancipation itself.     

人与自然的双重解放——福斯特生态学马克思主义理论评析

福斯特的生态学马克思主义以符合时代特征的生态范式重新解读历史唯物主义理论,建立起马克思主义和现代生态学之间的有机联系;借助"马克思的物质变换断裂"理论所完成的对十九世纪资本主义的生态批判以及通过揭示当代资本主义化解生态危机的经济学路径和技术路径的虚伪性和不可能性,指出资本主义制度的反生态本性;强调消解生态危机的出路与社会主义前景密不可分,希冀引导生态运动等新社会运动转向社会主义变革道路,最终实现人与自然的双重解放。在找寻社会变革的现实力量方面,福斯特的理论都还处在探索阶段,有待进一步地深化与完善。     

意识形态的传播与接受问题研究——兼论中国马克思主义的传播与接受

意识形态的传播是价值观的传播。它通过满足利益诉求、提供精神寄托、产生价值共鸣、形成情感认同等满足人的精神需要而得到传播。马克思主义意识形态的传播既遵循一般意识形态传播的规律,又有知识传播的特点。在改革开放的新时期,要揭橥马克思主义人的解放的主旨,满足现实社会各阶层群众在观念层面上对利益、价值、精神和情感的要求,从而实现马克思主义的广泛传播。     

Sacred year or broken reed? The Sex Disqualification (Removal) Act 1919

ABSTRACT

The Sex Disqualification (Removal Act 1919) enabled women to enter some professions including law for the first time. Virginia Woolf calls 1919 a ‘sacred year’ because of this Act in her later essay ‘Three Guineas’. However, the historical literature largely considers the act to be a ‘broken reed’, focussing on its failure to equalise the franchise, remove the marriage bar or to enable women to sit in the House of Lords. This article argues that such negative verdicts fail to take into account the political and Parliamentary situation in 1919 and overlooks the genuine achievements of the Act.     

妇女解放的乌托邦——合作化小说中的妇女解放内涵剖析

在女权主义理论和人性话语的观照下,1950-1970年代的合作化小说所塑造的女性形象仍是男权意识与极左政治合谋压迫下的附庸和第二性,只有妇女解放之名而无妇女解放之实的神话,在女性意识的匮乏、妇女形象的改写和负担的加重等方面成为不攻自破的肥皂泡,妇女解放之路仍然任重而道远。     

新闻战线延安精神的历史底蕴——延安《解放日报》改版意义探析

延安时期《解放日报》的改版，使中国共产党新闻事业的新闻传播体制、话语修辞、叙述结构等初步成熟，使党报工作达到了一个新的高度，并为我国无产阶级新闻理论作出了突出的贡献。其核心为：从一张不完全党性的报纸变为完全党陛、密切联系群众、自上而下的全党办报，这就是新闻战线延安精神的集中表现。历史走到今天，许多条件和要素已经发生变迁，如何实事求是地学习、继承而不是僵化地教条地照搬，这正是延安精神的真谛。     

Changes in fertility and mortality around the abolition of slavery in Suriname

In several studies it has been argued that with the abolition of slavery it is impossible to calculate fertility and mortality rates of former slaves and their descendants. The freedmen left the plantations and disappeared from quantitative history. Contrary to this widely held opinion this article aims to expand our knowledge about events of life and death of (former) slaves and their direct descendants around 1863 in Suriname. Birth and death rates of sugar slaves in the last decade before the emancipation (1851–1863) are calculated and compared with the period of indentured labour (1864–1873). Mortality rates among freedmen of the sugar estates Breukelerwaard, Fairfield, Cannewapibo and La Jalousie went up after 1863. It is also demonstrated that child mortality was increasing after the abolition of slavery, indicating deteriorated conditions of daily life. There is also broad evidence of higher fertility rates among former female sugar slaves.     

创新中的思想解放——兼论思想的误区和出路

思想解放是创新中一个普遍而永恒的主题.创新过程中,思想误区的存在是普遍而客观的,它们阻碍了思想解放,从而制约了创新.要走出思想的误区,需要创新者思想解放的自觉意识,更要有对思想误区的理性把握,了解思想解放的基本途径.