试论吴梅先生词学研究之成就

吴瞿安先生为近代著名学者,世共推为独步一时的曲学大师。瞿安先生亦精于词,但其词学研究因其曲学成就之特出而常被忽略。自近代词学研究的展开看,瞿安先生实为承前启后的一辈学者中颇值得瞩目的一位。因其特殊的禀赋和修养,瞿安先生在词学研究方面所达到的学术高度,有许多是后世所难以企及的,其诸多看法或结论,在今日仍有其不可磨灭之价值。     

"Class" in Tibet: Creating Social Order Before and During the Mao Era

This article examines the categories and concepts through which the Tibetan social world has been represented, prior to and during the Mao era (1949-1976). The categories typical of the pre-Communist Tibetan polity are first described, with emphasis on the close connections between politics and religion. With the advent of Chinese Communist rule in Tibet, a new account of social identity was introduced where, as a key Marxist concept, "class" became the decisive factor for identifying people. The article describes how the "class" system was put into practice in the Tibetan areas of China and how the introduction of "class" categories provided an account of social identity that paved the way for radical social transformations that were subsequently launched by the Chinese authorities.     

马克思主义是经济决定论的吗？——从特里·伊格尔顿的《马克思为什么是对的》谈起

西方舆论一直存在着马克思主义是否是经济决定论的争论,这直接影响着人们对马克思主义理论,尤其是对历史唯物主义的正确认识。本文从分析特里·伊格尔顿对马克思主义评价的“历史单调轮回”和“经济的幽灵”的论据出发,探究了马克思主义和经济决定论在古典经济学上的分歧,历述了恩格斯、葛兰西、卢卡奇等人对经济决定论的批判,揭示了“经济”在马克思主义学说中的本来面目,特别是提出要对历史唯物主义理论下的经济和剩余价值学说下的经济进行二分理解,从而厘清马克思主义关于社会发展和历史进程的决定因素,摆脱经济决定论的桎梏和消极影响。     

如何加强马克思主义对哲学通识教育的引导作用

在新时期建设哲学通识教育的过程中,必须全面加强马克思主义对它的引导作用,首先,这是由哲学通识教育的性质和宗旨决定的;其次,这是由当前社会思潮多元化的客观情况决定的;再次,这是积极推进马克思主义大众化的迫切要求.但如何加强这种引导功能呢？其中,全面提升马克思主义的吸引力和凝聚力是根本途径,建设以马克思主义为核心的哲学通识读本是重要方法,改变传统教学方式是必由之路.     

从“群众路线”看“中国梦”——论党在新时期对“群众路线”原则的新发展

“中国梦”是中华民族为了实现民族伟大复兴的夙愿,是每个中国人的最高理想,体现了中国人民的整体利益。它涵盖了现实与理想的统一,个人与集体的统一,局部与全局的统一。群众路线是党的生命线与根本工作方针,是引领和团结广大人民群众为共同的理想而奋斗的根本保证。面向2l世纪,党中央以群众路线团结与引领广大人民群众为共同的“中国梦”而努力奋斗,坚持以批评与自我批-／~-的思想武器纯洁领导干部队伍,深刻体现了马克思主义的人民主体地位与“共同体”思想,突显了中国共产党人的理论自信、文化自信与制度自信。     

基于高校大学生维度的马克思主义信仰教育调查与分析

通过对部分高校学生及学生党员马克思主义信仰教育情况的调查,分析了解了当前高校学生及学生党员马克思主义信仰教育取得的成绩、存在的问题及原因和对策,以引起更多的关注,不断提升高校学生及学生党员马克思主义信仰教育水平与效果。     

黑格尔国家观与马克思主义国家观比较研究

马克思早期哲学思想与黑格尔哲学思想具有某种亲缘性,这种亲缘性表现在国家观上,马克思从信仰黑格尔的理性国家观,通过接触社会现实、产生疑问、进而批判,到最后与黑格尔理性国家观彻底的决裂,最终形成马克思主义国家观理论体系,这是一个渐进的、批判和扬弃的过程。把黑格尔理性国家观与马克思主义国家观进行比较研究,对于深刻把握马克思主义国家观的形成及其所具有的革命性的历史唯物主义有很重要的意义。     

Engaging with Listening,Silence and Noise: Peering‐into the Analytical/Continental Divide

In this paper I offer, by way of a circuitous route, a journey examining ‘how we know we know’. This examination is significant as it again rehearses the division between ‘Analytical’ and ‘Continental’ knowing. A division in valuing knowing that, when tested in the circumstances of a performance of John Cage's ‘4 minutes and 33 seconds’ and an engagement with Diego Velázquez's painting Las Meninas, exposes the role of the audience in their engagement with any object or event.     

井冈山道路与马克思主义中国化的多维理路及其当代启示

井冈山道路是马克思主义中国化的实质开端。多维度审视井冈山道路,能够领悟到井冈山道路为马克思主义中国化奠定了坚实的实践基础和充分的理论准备,孕育了“实事求是”的思想路线和源源不断的精神动力。揭示井冈山道路与马克思主义中国化的多维理路,对于当前推进马克思主义中国化有着深刻的启示。     

A cultural studies without guarantees: Response to Kuan-Hsing Chen

Abstract

This article is a short response to Chen's critique of our article ‘Asianing Australia: notes toward a critical transnationalism in cultural studies’. It is argued that Chen's attack on our article is misdirected. Furthermore, we are in substantial agreement with Chen on many issues, most importantly that the nation-state should not be the uninterrogated site for the development of a ‘local’ cultural studies. However, we find Chen's politics, and his use of a reductionist Marxist theory, overly simplistic. Moreover, the core/periphery binary which he uses is not adequate to express the complexities of a global capitalist world order in which the sites of power are becoming increasingly decentred. Similarly, the politics of resistance are also more complex than Chen suggests; resistance must be understood in relation to local situations and local tactics, as well as the imperatives of global capitalism. Finally, a properly localized and left-politicized cultural studies must reflexively interrogate the politics of theory, including Marxism, considering its specific ‘western’ history and recognizing the necessary partiality of theory in a post-colonial world of differentiated modernities.