Marx and Rawls seems to have a very different concept of justice. Marx argued that the concept of justice functions in the performance of the dominant ideological mode of production required for the conduct, as universally binding legal code. Rawls is argued that justice is the first virtue of social institutions, its law may be recognized by all such people: they are fair and reasonable to discuss the issue is how to equitably divide among themselves the burden of social cooperation (...) and interests. Although embodied in Marx and Rawls an important difference between the various positions still exist, but I believe that the concept of justice is obviously two different positions, is able to reconcile. Despite the different effects of Hegel and Kant, Marx and Rawls's view can still show the same place. In a clear political concept of justice, Rawls believes that acceptable principles of justice, must be in the social system can be implemented. This led to his "Kantian constructivism", close to Hegel's view, at this point, Marx laid him on the universal, social rejection of a priori principles of justice. I believe that both Marx and Rawls are asked, and what can be seen as a social system to achieve the principles of justice as fairness. However, during which there are two important differences. First, Marx's vision, seems to be a Hume and Rawls beyond the so-called "environmental justice" society, while Rawls , the social environment beyond the justice is utopian. Secondly, Marx believed that, as the social basis of market relations should be exceeded, because the relationship between these markets to include the producers of natural and social process of production of the products of labor and social alienation. Although environmental justice in the society beyond the market's demise may be, Rawls was declared to be a just solution in the competitive demands of any society, the demise of the market are not. I believe that, if Marx's rejection of the market, as a fundamental denial "commodity fetishism", then the position of Marx and Rawls will be able to reconcile. The author concludes that, in addition to Marx's concept of the future classless society with the ideal ingredients, capitalism and the market in the concept of justice, Marx and Rawls's position is very close. Man and Raids appear to have quite different views at justice. Marx claims that the concept of justice functions ideologically to represent conduct required by the prevailing mode of production as universally binding imperatives. Rawls claims that justice is the first virtue of society, whose principles may be agreed to by all persons who impartially and rationally deliberate on the issue of fairly dividing the burdens and benefits of social cooperation. I argue that these apparently different positions on justice can be reconciled, although important differences between the standpoints of Marx and Rawls remain. Despite the differing influences on them of Hegel and Kant, the views of Marx and Rawls can be shown to converge. In proposing an explicitly political conception of justice, Rawls argues that acceptable principles of justice must be realisable in social institutions. This brings his' Kantian constructivism 'closer to the Hegelian view, on which Marx bases his rejection of universal, socially transcendent principles of justice. I argue that both Marx and Rawls can be seen as asking what social institutions can realise principles of justice as fairness. Nevertheless, two important differences remain. Marx seems to envisage a society which transcends the 'circumstances of justice', as specified by Hume and Rawls, whereas Rawls a society beyond the circumstances of justice as utopian. Secondly, Marx claims that market relations should be transcended as the basis of society, since they inherently involve alienation of producers from the social process of production and from the product of their social labour. However, while elimination of markets might be possible in a society that transcends the circumstances of justice, Rawls claims that it is not possible in any society where a fair resolution of competing claims is necessary. I argue that the positions of Marx and Rawls can be reconciled if we take Marx's objection to markets as fundamentally an objection to the 'fetishism of commodities'. I conclude that, apart from the utopian element in Marx's conception of a future classless society, the positions of Marx and Rawls on the justice of capitalism and the market are quite close. (shrink)

Article seeks to explain the resistance to China's agricultural collectivization movement in the relative lack of experience with the Soviet Union, by contrast, the collectivization of agriculture far encountered great social resistance. This analysis of five factors: the impact of land reform; innovative class system; social control system; the party's primary structure; legalization of words. Analysis of these factors in rural China, "climax" is an organization's success: the organizers are dense, united and effective, is scattered by the organizers, subordination and (...) standstill in space, by pointing to the success of the history of mass mobilization experience and symbolic words, both of which link up well. This paper tries to explain the relative lack of resistance during China's agricultural collectivization campaign, in contrast to the Soviet Union experience in which agricultural collectivization encountered much heavier social resistance. Five factors are analysed: the effects of the Land Reform; the innovative class system; the social control system; th basic-level Party apparatus; the legitimizing discourse. Analyses of these factors reveal that the High Tide in rural China was an organizational success: the organizers were dense, cohesive and efficient, the organized were divided, dependent and spatially paralysed, and the two were well connected through historical experiences and symbolic discourse, all of which point to the success of mass mobilization. (shrink)