马克思世界历史理论建构方法的特点

马克思世界历史理论建构方法的特点包括四个方面:(1)从实践角度理解世界历史的生成;(2)在民族平等的全球视野中考察世界历史的构成;(3)从整体与部分的关系审视世界历史的动态过程,强调了世界历史作为整体的规范作用;(4)联系社会制度的演变,研究世界历史的未来发展。这些建构方法对于人们确立科学的世界历史观和研究当今全球化趋势具有重要意义。     

袁世凯推行资本主义经济政策的原因探微

袁世凯时期是中国经济近代化发展的重要阶段,出现了中国民族资本主义发展的"黄金时期",之所以出现这种现象,是与以下几方面的原因分不开的:袁世凯推行资本主义经济制度主观上是为满足其政治统治的需要,客观上推动了中国近代资本主义的发展;满足了社会主流人群——民族资产阶级——的愿望;也与当时社会心理的预期相契合。     

拿破仑的施政理念及其历史启示

法国大革命爆发后,拿破仑迎合了革命潮流,积极于革命洪流之中,并成为中坚份子。拿破仑执政后,对内采取了安邦治国的多项政革措施。大力发展资本主义,制定法典,确立了资本阶级国家统治。对推动历史前进有巨大推动作用。     

伊藤诚的资本主义批判理论及其启示

随着苏联模式的失败,社会主义陷入低潮时期,而资本主义大有一统天下的趋势。但是日本学者伊藤诚仍坚信社会主义终将代替资本主义,他指出了当今资本主义世界体系三重幻想的破灭,并着重批判了当代资本主义国家实行的新自由主义,以使人们对资本主义的希望彻底破灭。最后,他认为中国的社会主义市场经济是当前的希望所在。他的资本主义批判理论对于人们正确认识当前的资本主义新变化,重新树立起对社会主义的信心意义深远。当然,我们也应看到其理论的不足之处。     

BRANDING,CELEBRITIZATION AND THE LIFESTYLE EXPERT

The lifestyle expert – a figure whose knowledge is tied to the ordinary and the everyday – has emerged as a major cultural authority in recent times. This article examines the role and status of ‘ordinary experts’, such as Martha Stewart and Jamie Oliver, in relation to processes of ‘celebritization’ and branding. Linking these processes to broader shifts around the domestication and privatization of public culture and citizenship, I discuss the branding of lifestyle advice in the context of the emergence of informational capitalism and the growing role of the consumer in providing branded lifestyles with value and meaning. Arguing that the privatized modes of lifestyle consumption modelled by figures like Stewart and Oliver have emerged as a pre-eminent site of social relations, communality and lifestyle ‘activism’, the essay concludes with a discussion of what kind of civic politics might emerge out of this context.     

Work,Performance, and the Social Ethic of Global Capitalism: Understanding Religious Practice in Contemporary India

This ethnographic essay focuses on the relationship between religious performances and the “strong discourse” of contemporary global capitalism. It explores the subjective meaning and social significance of religious practice in the context of a rapidly expanding mass religious phenomenon in India. The narrative draws on Weber's insights on the intersections between religion and economy, phenomenological theory, performance studies, and Indian philosophy and popular culture. It shows that religion here is primarily a means of performing to and preparing for an informal economy. It gives the chance to live meaningful social lives while challenging the inequities and symbolic violence of an imposing global capitalist social ethic. Unlike exclusive formal institutions that are increasingly governed by neoliberal rationalities, the religious event provides an open and freely accessible yet challenging stage for participants to practice and prove their resolve, gifts, and sincerity. In contrast to the focus on social anomie and the reactionary characterization of contemporary religion in identity‐based arguments, this essay demonstrates that religious practice here is simultaneously a way of performing to and performing against a totalizing capitalist social order.     

论近代资本主义的发展图式

近代资本主义发展分商业资本主义、自由资本主义和私人垄断资本主义三大阶段.在生产力发展上经历了手工技术、蒸汽机器化及电气化的变化;在政治上经过了制度萌芽的产生、制度在全球范围的确立及制度的巩固和完善的演变;在政治思想上走过了由反封建的人权理论到反重商主义的自由主义思想,再到反自由主义的意志论和强权论的变迁.     

经济全球化改变不了资本主义的历史命运

由发达资本主义国家主导的经济全球化,在一定程度上延缓了资本主义的生命期.但由于生产资料资本主义私人占有的性质并未改变,故资本主义的固有矛盾依旧在经济全球化形态下发生作用.经济全球化使世界各国经济联系更为紧密,其中任何一个部分发生阻滞,都会牵动整个世界经济的正常运转,使资本主义经济爆发新的危机的可能性增大,最终会酿成资本主义的衰亡.     

马克思恩格斯对资本主义环境问题的研究及当代价值

19世纪40年代初，在主要资本主义国家还没有颁布早期环境立法之前，马克思恩格斯就开始关注人类的生存环境问题。他们具体地考察和分析了资本主义条件下环境污染的类型、状况和危害，深刻揭示了造成环境污染的认识根源、阶级根源和社会根源，并富有卓见地提出了解决环境问题的可能性途径。这些思想对认识和解决今天的生态环境问题具有重要价值。     

Not yet the postcolonial era: The (super) nation-state and transnationalism of cultural studies: Response to Ang and Stratton

Abstract

What is the epistemological and political status of the nation-state in the current practices of Cultural Studies? What is the relationship between the transnationalization of capital/super-states and the transnational turn of Cultural Studies? Through analyzing discursive sites of ‘regionalization’, ‘the Postcolonial’, ‘globalization’, this essay attempts to pinpoint unquestioned assumptions in the critical phase of ‘internationalizing’ Cultural Studies. Unless counter-hegemony positions and strategies can be collectively discussed, argued over and formulated, Cultural Studies as an internationalist project will run the risk of losing its critical edges and even reproducing the existing power structure of the nation-states and global capital. An openended geo-colonial historical materialism is proposed to revitalize Cultural Studies as part of a global decolonization movement.