Vulnerable relational knowing that matters

This paper explores vulnerable relational knowing, and in it we open up our own embodied habits and experiences as feminist academics. We discuss how displaying our academic bodies as naked, both symbolically and physically, enhances and appreciates—instead of hiding—vulnerability. We also discuss how our academic bodies entangle with a range of more-than-human creatures and material surroundings to highlight the multispecies and material nature of vulnerable relational knowing. Two detailed stories, “Intimate sharing of academic knowledge: A recumbent study circle” and “Keropirtti: A place and space to work differently” provide unique examples of the enactment of alternative ways of working in academia, and their analysis demonstrates the potential of vulnerability for embodied relational knowing in academia, which has, to date, been commonly analyzed in the context of writing.     

卢卡奇历史辩证法的历史唯物主义功能

卢卡奇深刻解读了马克思、恩格斯所创立的历史唯物主义，并在一种新的语境中解读了历史唯物主义所具有的新的功能。这一功能既是历史唯物主义的历史科学的运用，同时也是历史辩证法的实现过程。历史唯物主义首先是一门关于社会历史发展的实证科学，同时必然具有一种新的社会历史功能，即暴力革命。历史唯物主义的暴力革命功能，在观念上体现为辩证法的批判本性，在现实中就表现为革命的批判。     

马克思主义新世界观的天才萌芽--读《关于费尔巴哈的提纲》

作为包含着马克思主义新世界观的天才萌芽的第一个文件，《关于费尔巴哈的提纲》吸引了国内外众多学者的研究目光。《提纲》第一条作为全文的总论，集中体现了马克思主义哲学的伟大变革；第二条不仅是马克思主义认识论革命性变革的成果，同时具有重要的历史观意义；第三条探讨了人与环境、教育的相互关系；第四至十条可以看做是对新唯物主义历史观的论述和对费尔巴哈哲学的彻底批判；第十一条彰显着马克思主义哲学的本质特征和马克思人生的真实写照。     

新发展理念与中国道路的逻辑关联

新发展理念是习近平新时代中国特色社会主义思想的重要理念。新发展理念立足马克思主义立场、观点和方法,直面中国现实问题,破解中国发展难题,体现了中国道路的目标导向与问题导向的有机统一;秉持中华民族自强不息、锐意进取、革故鼎新的精神气质,谋划中国特色社会主义现代化发展道路,彰显了中国道路的时代性与民族性的统一;萃取马克思主义理论的思想精华,深刻理解人类社会发展规律、社会主义建设规律和共产党执政规律,创造性地形成了中国特色社会主义的发展哲学,体现了中国道路的中国智慧与世界意义的统一。通过对新发展理念与中国道路之间内在逻辑的学理分析,有助于进一步深刻领会中国道路究竟在何等意义上创造了中国奇迹及其为发展中国家走向现代化提供中国方案所具有的世界意义。     

哲学的科学与科学的哲学:唯物史观的致思路径

在文艺复兴的人本诉求与启蒙运动的理性彰显背景下产生的马克思唯物史观,体现出了科学理性与人道主义结合的特征:以实践的彻底的人道主义为核心,以科学理性为现实路径。唯物史观打破的是以往意义上的科学与哲学的阐释与相互关系,它是一种哲学的科学,也是一种科学的哲学,是在人类现实生活实践中将科学与哲学融合与统一的并不断发展的理论,这种发展与实现是以人本为旨归的。     

The Nature of the Political Reconsidered

I present an immanent, and explanatory, critique of reflections on the nature of politics and of power within political science. I argue that these reflections are problematic, to the extent that they presuppose an actualist conception of the political, and that this is generated by an empiricist way of thinking on the one hand and a constructivist way of thinking on the other. I show how re‐defining politics, power, and the political on the basis of a dialectical critical realist ontology resolves these problems and, thereby, allows us to understand the conditions for social change and the relationship between the political and the economic. My argument has two, important implications: first, that the proposal that those who study politics professionally should celebrate philosophical diversity is dangerous–at least if it makes it difficult to sustain a distinct, emancipatory form of political inquiry; and, second, that the nature of social reality justifies the need both for specialized forms of inquiry, such as politics and economics, and integrative forms of inquiry, such as political economy.     

试论侯外庐以马克思主义唯物史观为指导的中国思想史研究

侯外庐的中国思想史研究在马克思主义唯物史观的基础之上，紧扣时代脉搏，继承中国文化的优良传统，对中西文化进行深入比较，探讨其异同。他冷静地钻研、不懈地思索，遵循严格的研究规范，提出了许多深刻的问题，在学术研究的过程中创立了一个史学学派，成为中国思想史研究的典范。     

唯物史观在理解或消解中的命运--“西马”“后马”对唯物史观的认识梳理

唯物史观创立以来，给哲学甚至整个社会科学带来了一场革命，一直吸引着思想家们不断地探索和研究。“西马”早期代表人物能科学地理解唯物史观，甚至能对经典理论进行有益的创新和补充，后期代表人物与唯物史观越走越远。“后马”对唯物史观的态度主要是消解与颠覆，其理论“创新”也基本上与唯物史观相背离。我们必须用坚持和发展的态度、严谨科学的态度，坚持马克思主义的基本理论范式。随着时代的变化，我们也应该对马克思主义唯物史观加以革新和发展。     

把握新时代幸福观的三个维度

新时代幸福观的哲学之维即从唯物主义出发，在主体上、形式上、目标上继承唯物主义的哲学先进性，为实现人民幸福的实践提供科学有效的理论指向；实践之维在于全体人民结合新时代国情通过劳动实现个人幸福与社会幸福的统一，实现人民幸福的目标；民生之维在于以人民为中心，力图通过提高生产力完善制度机构，在关注民生和改革发展的过程中满足人民需要，实现人民幸福与经济社会发展的并驾齐驱。     

Modernity and Globalization: The Local and Global Sources of Individualistic and Materialistic Values in Shanghai

Sociological research has arrived at an intellectual crossroad where it faces the challenge of understanding how the dynamics of globalization have joined the forces of modernization in inducing social change. In this paper, using a survey conducted in Pudong, Shanghai, in 2001, which had captured conditions of the area's rapid transformations in a globalizing city, first, we have uncovered two distinctive dimensions of individualistic vs. materialistic values via factor analysis. Second, we have shown strong bivariate relationships between these two dimensions of values and several demographic and socioeconomic variables, as well as personal global connections (PGCs). Third, we have found that PGCs have uneven significant effects on the emergence of individualistic and materialistic values net of the demographic and socioeconomic variables. Finally, we discuss how modernizing and globalizing conditions are conducive to the formation of individualistic and materialistic values in Shanghai, heralding this process in other rapidly modernizing and globalizing cities in China and elsewhere.