The basic problem of development is the very concept of it. Since the dawn of modern China development has gone from being seen as nothing to something; more recently, under the guidance of Marxism, the conceptualization of it has fully drawn on experiences and lessons from Western modernization and the quintessence of outstanding traditional Chinese culture, namely ‘zhong he wei yu, an suo sui sheng’ (literally meaning that ‘the world will be set in a proper order and life will (...) be nourished when the condition of the ‘harmonious mean’ is reached, and all beings will fulfill their lives once they get comfortable with their positions’). As a result, the Sinicized Marxist concept of development has formed, which differs from that of the West and takes the being of humans as its core standpoint. The concept of development from the perspective of being emphasizes that being is the basic content of development, regards co-existence as a realistic basis of development, and aims at the pursuit of a happy, well-being life as the ultimate goal. The Sinicized Marxist concept of development is not only of great significance to the rejuvenation of the Chinese nation, but also of great value to the development of Marxism and the progress of contemporary mankind. (shrink)

This paper uses Martin Luther and Mao Zedong's translation strategies to philosophize anew the dialectic between the national and the global in the history of revolutions. Luther and Mao each instigated a "revolution" by translating a universal faith into a vernacular; the end product in each case was the globalization of his vernacularized faith and the export of his local revolution all over the world. By vernacularizing a universal faith, Luther and Mao respectively inaugurated a new national idiom, a new (...) national identity and, in the case of Mao, founded a new nation. The far more intriguing phenomenon which I identify – and on which I seek to make my most original contributions is: Protestantism and Maoism developed global reach not despite, but because of, their insistence on a local translation-articulation of a universalist ideology. My paper attends to both the similarities and differences between Luther and Mao. (shrink)

Marxist Philosophy in China is an important task is to use the basic theory of Marxist philosophy, viewpoint and method to sort, extract of traditional Chinese culture, philosophy. And the "legitimacy of Chinese philosophy," the discussion, while filling the job of "legitimacy" has also been a certain degree of skepticism. Including how to look at the cultural characteristics of Chinese philosophy, Western academic norms on how to look at the impact of Chinese philosophy and how to look at the transformation (...) of traditional Chinese philosophy, it is clear from the theoretical work to clarify the legality of the key. The main task of sinicizing Marxist philosophy is how to abstract philosophical thoughts from traditional Chinese culture with the guide of basic Marxist theories, viewpoints and methods. However, the validity problem of Chinese philosophy in a degree makes the validity of this project become a problem as well. How to understand the cultural identity of Chinese philosophy? How to evaluate the impact Western academic discourses left on Chinese philosophy? And how to judge the transformation of Chinese philosophy? We hold that theoretically, these three questions are the key points for the validity illumination of the project mentioned above. (shrink)

Is it possible to sinicize Marxist Philosophy? This is a prerequisite for Marxism localization. Some people answer “no”, because their main arguments are like this: so far, the Marxist Philosophy understood by Chinese is not the real Marxist Philosophy, and it is impossible for Chinese to understand Marxist Philosophy;even though Chinese have understood Marxist Philosophy, they could not sinicize Marxist Philosophy. Thus this paper shall discuss this point. Although Marxist Philosophy has originated from the Western Europe, its visual threshold (...) involves the total human history and overall situation of the world, but not just the WesternEurope. Therefore, it is not a regional theory, but an international theory. Its fundamental principles are not just the generalization of the Western Europe conditions, but the generalization of developing process of the world history. Besides, Chinese distinctiveness does not deny the universality of these fundamental principles. That Chinese Marxists adapt Marxist Philosophy to conditions in China is not to cancel the universality of these fundamental principles by Chinese distinctiveness, but to make detailed analysis on Chinese special conditions taking these fundamental principles as guide; of course it shall include absorbing and drawing upon fruits of all active and reasonable elements in Chinese traditional culture and then arriving at a new conclusion. (shrink)

The article reveals ideological-theoretical, methodological, and politico-ideological basic principles for an adequate analysis of the specifics of modern Chinese (Sinicized) Marxism. The attributive features of modern Chinese Marxism (Marxism with Chinese specifics (the adaptation of Marxism to the Chinese Context, Sinicized Marxism), as the most effective version in world history for correcting and modernizing the axiomatics of the Marxist-Leninist theoretical model of social development, as well as improving the ideology of the ruling Communist (...) Party in order to increase the effectiveness of its domestic and foreign state policies, have been characterized by means of concrete-historical and systematic comparative analysis of the ideational grounds and basic socio-philosophical postulates, political and ideological prescriptions of the program documents of the Communist Party of the Soviet Union and the Communist Party of China. Within the framework of this study, special attention has been paid to highlighting the essence and features of the Soviet and Chinese strategy of socialist construction, created to implement Marxist socialist and communist projects, as well as revealing the scientific evaluation of the differences between the political doctrines of the CPSU and the CPC in the interpretation of objective logic (the duration of stages, goals, and objectives of fundamental economic, social, political, and cultural transformations) of the process of constructing high-level development socialism ("developed socialism") and the further progressive movement of such a society to the phase of communism. (shrink)

B a c k g r o u n d. Sinicized Marxism involves the utilization of Marxist theory to address issues specific to China and the transformation of China's rich practical experience into theory, combined with Chinese history and traditional culture. This can be observed in the context of the exploration of philosophical-anthropological issues. M e t h o d s. The key methods employed to address the outlined tasks were comparative and dialectical. The use of the comparative (...) method allowed for the identification of commonalities and differences in the understanding of the human problem in Western European and contemporary Chinese philosophy. The inclusion of the dialectical method helped reveal contradictions in the explication of the nature and meaning of human existence by various contemporary Chinese thinkers. R e s u l t s. It has been found that contemporary Chinese thinkers perceive a dichotomy in human nature–social and natural. Considering not only Karl Marx's works but also those of other Western philosophers, particularly Immanuel Kant, Marxist philosophers in China emphasize the social component of human nature, which is crucial to individuality. C o n c l u s i o n s. It is argued that Sinicized Marxism, like its Soviet counterpart, also incorporates the concept of the "new man" whose life's purpose is to exist exclusively based on the principles and values of Marxist philosophy. The formation and functioning of this concept are influenced by extensive discussions regarding the role of humans in history. Sinicized Marxism emphasizes that each individual, living in society, pursues their own specific values and, guided by them, acts to achieve their realization. Although these goals and actions are diverse, varied, and contradictory, there is a common essence underlying this mass of individual goals and actions. Accordingly, contemporary Chinese thinkers assert that within a specific historical society, people are integrated independently of their will and desire into a unique system of material relations that constitutes their social existence. As a result, they are in a certain way connected within each formation and with the means of production. Production relations organize people, stimulate their activities, generate certain relationships and dependencies among social groups. Common interests, reflected in consciousness, more or less consciously, unite people, motivating them to strive for the realization of certain social goals. The thesis is substantiated that although Sinicized Marxism emphasizes the social goal of human life, it also encompasses considerations about the existential aspect, manifested in living for self-improvement and for the sake of others. (shrink)

The process of Marxism China is a process in which China conforms to the historical requirements of modernization, catches up with modernization and seeks a new path of modernization. Under the background of the modernization movement and the modernity problems that followed, the China of Marxist philosophy undoubtedly has a new problem domain. From the perspective of practice, the logical thread of Marxism in China is the modernization of China. Theoretically, the construction of China's modernity is the theme (...) of Marxism China. Therefore, the construction of modernity is an important perspective for the study of Marxism in China. Marxist philosophy China's modernity construction shows some basic principles in interaction. We should criticize the capital logic to promote the China-orientation of Marxist philosophy and China-orientation of Marxism, promote the transformation of China's traditional culture into the theoretical resources of modern construction, and realize the "free and all-round development of human beings" as the common goals of China-orientation of Marxism and modern construction of China. (shrink)

B a c k g r o u nd. The article focuses on the study of modern adaptations and modifications of Marxist principles in the context of the practice of the Chinese Communist Party (CCP). Focusing on the process of modernization, the article explores how Marxism developed and adapted to China's unique socio-political and economic landscape. Through an in-depth analysis of the CCP's policy and ideological changes, the article sheds light on the distinctive features characterizing the modernization of (...) class='Hi'>Marxism in the Chinese context. The study covers not only theoretical aspects but also practical aspects, providing a refined understanding of the specifics of the relationship between Marxist ideology and the dynamic realities of Chinese governance. M e t h o d s. The article uses an in-depth analysis of the politics, ideological changes, and practical aspects of the CCP. The research is based on an analysis of primary sources, including official documents, political speeches and ideological narratives. R e s u l t s. The authors found that the ideology of the CCP is based on Marxism, but adapted to the unique historical context of China, often framed in the concept of "socialism with Chinese characteristics". This adaptation reflects the CCP's recognition of China's special conditions, cultural heritage, and development needs. At its core, Marxism provides the theoretical foundation for the ideology of the CCP, emphasizing class struggle, historical materialism, and the ultimate goal of achieving a classless communist society. However, the CCP recognizes that the application of Marxist principles must take into account the specific realities of China, distinguishing its path from the classical Marxist trajectory. C o n c l u s i o n s. The study highlights that the CCP recognizes the importance of adapting Marxist principles to the specific conditions of China. Acceptance of the concept of "socialism with Chinese characteristics" defines a pragmatic approach to the integration of Marxist ideology with the conditions of the country, taking into account its path of economic development and modernization. (shrink)

Marxism in China must be accompanied by a category system of the Chinese process. Latest results of this process is the congress report of the "theoretical system of socialism with Chinese characteristics," the category of Marxism in China is the scientific summary of the latest theories, but also the formation of a new category system, with important theoretical and practical significance. Marxism in China logical starting point for new category system is people-oriented, and its structure contains the (...) whole of the area, the basic categories and three levels of practice areas. The process of adapting Marxism to conditions in China must be accompanied by the course of category system of sinicization. The latest achievement is the "The Theory of Socialism with Chinese Characteristics" presented in report of the Seventeenth National Congress of the Communist Party of China. The logical starting point of the new category is putting people first, and its structure contains three-level of category: totality category, basic category, and practical category. (shrink)

The study of dialectical logic has a history of nearly one hundred years in China. It is significant for understanding both the growth of Chinese logic and the Sinicization of Marxism to review dialectical logic in the context of introducing the study of Marxism in China. Debates about dialectical logic in Chinese academic circles involve not only the problems of logic itself, but more importantly the understanding of Marxist philosophy. In the 1920s and 1930s, some Marxist researchers in (...) China were influenced by the philosophers and logicians of the former Soviet Union, and they came very close to equating dialectical logic with Marxist dialectics. They also identified the formal logic originating from ancient Greece as metaphysics, praising the former and criticizing the latter. In the upsurge of Marxist philosophy in the 1950s and 1960s, Chinese logicians carried out normal and formal academic research on dialectical logic. During the period from the end of 1970s to the end of 1990s, the research and teaching of dialectical logic in China reached its heyday, and logicians performed comprehensive and detailed research on some critical issues, including the basic laws of dialectical logic, which they tried to formalize. Since the beginning of the 21st century, dialectical logic has ceased to prosper and has faded from the core field of the discipline of logic, although some honorable scholars still persist in studying it. (shrink)

Abstract Up to now Chinese academia has been addicted to inviting the twin goddesses of democracy and science, but has regrettably ignored the innate incongruity between them, which has led to the rise of scientism. May 4th pioneers first introduced this value system, but tension between these values subsequently led to a prevailing preference for science over freedom. The early Marxists defined freedom as obedience to social laws formulated in Marxist ?science?, while Maoism finalized the Sinicization of Marxism with (...) a belief in iron?bound social laws and in human beings as mere political means, mercilessly suppressing any expression of free will. (shrink)

The fall of the Berlin Wall marked the end of the Cold War but also the rise of a melancholic vision of history as a series of losses. For the political left, the cause lost was communism, and this trauma determined how leftists wrote the next chapter in their political struggle and how they have thought about their past since. Throughout the twentieth century, argues Left-Wing Melancholia, from classical Marxism to psychoanalysis to the advent of critical theory, a culture (...) of defeat and its emotional overlay of melancholy have characterized the leftist understanding of the political in history and in theoretical critique. Drawing on a vast and diverse archive in theory, testimony, and image and on such thinkers as Karl Marx, Walter Benjamin, Theodor W. Adorno, and others, the intellectual historian Enzo Traverso explores the varying nature of left melancholy as it has manifested in a feeling of guilt for not sufficiently challenging authority, in a fear of surrendering in disarray and resignation, in mourning the human costs of the past, and in a sense of failure for not realizing utopian aspirations. Yet hidden within this melancholic tradition are the resources for a renewed challenge to prevailing regimes of historicity, a passion that has the power to reignite the dialectic of revolutionary thought. (shrink)

pt. 1. Gaston Bachelard's historical epistemology.--pt. 2. For a critique of epistemology.

Marxism's collapse in the twentieth century profoundly altered the style and substance of Western European radical thought. To build a more robust form of democratic theory and action, prominent theorists moved to reject revolution, abandon class for more fragmented models of social action, and elevate the political over the social. Acknowledging the constructedness of society and politics, they chose the "symbolic" as a concept powerful enough to reinvent leftist thought outside a Marxist framework. Following Maurice Merleau-Ponty's Adventures of the (...) Dialectic, which reassessed philosophical Marxism at mid century, Warren Breckman critically revisits these thrilling experiments in the aftermath of Marxism. The post-Marxist idea of the symbolic is dynamic and complex, uncannily echoing the early German Romantics, who first advanced a modern conception of symbolism and the symbolic. Hegel and Marx denounced the Romantics for their otherworldly and nebulous posture, yet post-Marxist thinkers appreciated the rich potential of the ambiguities and paradoxes the Romantics first recognized. Mapping different ideas of the symbolic among contemporary thinkers, Breckman traces a fascinating reflection of Romantic themes and resonances, and he explores in depth the effort to reconcile a radical and democratic political agenda with a politics that does not privilege materialist understandings of the social. Engaging with the work of Claude Lévi-Strauss, Cornelius Castoriadis, Claude Lefort, Marcel Gauchet, Ernesto Laclau, Chantal Mouffe, and Slavoj Žižek, Breckman uniquely situates these important theorists within two hundred years of European thought and extends their profound relevance to today's political activism. (shrink)

This article analyses Foucault’s 1972–3 lecture course, La société punitive. While the course can certainly be seen as an initial draft of themes for the 1975 book Surveiller et punir, there are some important differences. The reading here focuses on different modes of punishment; the civil war and the social enemy; the comparison of England and France; and political economy. It closes with some analysis of the emerging clarity in Foucault’s work around power and genealogy. This is a course where (...) Foucault makes use of Marxist language and categories, engages with historical materialism, and offers a complementary and at times corrective focus. (shrink)

Nathan Coombs demonstrates that the Marxist science of history has been reimagined by a strand of contemporary French theory after Louis Althusser. Taking a comparative approach, Coombs explores the technical details of both traditions' historical sciences.

Imre Lakatos gained fame in the English-speaking world as a follower and critic of philosopher of science Karl Popper. However, Lakatos’ background involved other philosophical and scientific sources from his native Hungary. Lakatos surreptitiously used Hegelian Marxism in his works on philosophy of science and mathematics, disguising it with the rhetoric of the Popper school. He also less surreptitiously incorporated, particularly in his treatment of mathematics, work of the strong tradition of heuristics in twentieth century Hungary. Both his (...) class='Hi'>Marxism and his emphasis on heuristics contained a view of science and mathematics that contrasted with the mainstream of Anglo-American philosophy of science. Both involved a dynamic view of science, whether historical or psychological, and an emphasis on practice as opposed to static, formal representations of scientific theories. (shrink)

This article analyses Foucault’s 1972–3 lecture course,La société punitive. While the course can certainly be seen as an initial draft of themes for the 1975 bookSurveiller et punir, there are some important differences. The reading here focuses on different modes of punishment; the civil war and the social enemy; the comparison of England and France; and political economy. It closes with some analysis of the emerging clarity in Foucault’s work around power and genealogy. This is a course where Foucault makes (...) use of Marxist language and categories, engages with historical materialism, and offers a complementary and at times corrective focus. (shrink)

Andrew Collier analyses recent cooperation between Christianity and Marxism after earlier years of antagonism. He first discusses the nature of Christianity and Marxism and their place amongst contemporary world views, before looking at areas of apparent conflict and possible reconciliation. This groundbreaking work will be of interest to those involved in philosophy, theology, politics and Marxism.

Although Chinese Marxism—primarily represented by Maoism—is generally seen by Western intellectuals as monolithic, Liu Kang argues that its practices and projects are as diverse as those in Western Marxism, particularly in the area of aesthetics. In this comparative study of European and Chinese Marxist traditions, Liu reveals the extent to which Chinese Marxists incorporate ideas about aesthetics and culture in their theories and practices. In doing so, he constructs a wholly new understanding of Chinese Marxism. Far from (...) being secondary considerations in Chinese Marxism, aesthetics and culture are in fact principal concerns. In this respect, such Marxists are similar to their Western counterparts, although Europeans have had little understanding of the Chinese experience. Liu traces the genealogy of aesthetic discourse in both modern China and the West since the era of classical German thought, showing where conceptual modifications and divergences have occurred in the two traditions. He examines the work of Mao Zedong, Lu Xun, Li Zehou, Qu Qiubai, and others in China, and from the West he discusses Kant, Schiller, Schopenhauer, and Marxist theorists including Horkheimer, Adorno, Benjamin, and Marcuse. While stressing the diversity of Marxist positions within China as well as in the West, Liu explains how ideas of culture and aesthetics have offered a constructive vision for a postrevolutionary society and have affected a wide field of issues involving the problems of modernity. Forcefully argued and theoretically sophisticated, this book will appeal to students and scholars of contemporary Marxism, cultural studies, aesthetics, and modern Chinese culture, politics, and ideology. (shrink)