对全球化资本主义本质的一种认识——反全球化的合理性意义评析

全球化是全球范围内大多数国家不得不面对和进入的大趋势。我们在承认和肯定全球化的益处与合理性的同时,不能忽略或轻视了全球化潮流下的片面性和陷阱,尤其是深藏于全球化之中的资本主义本质特性。时下势头凶猛的反全球化运动为我们深层次地认识资本主义力求统治世界的险恶用心创造、提供了一个有益视角。     

美的本质对当代商业文化的影响

随着我国当代市场经济的不断发展,民众生活水平也有了相应的提高。随之而来的,人们的消费审美意识也逐渐增强。本文从美学视角,根据马克思主义美学相关理论,就美的本质对当代商业文化的影响这一话题进行具体讨论。     

关于社会主义本质认识的思维视角拓展

社会主义本质规定着社会主义的发展道路。中国共产党在中国特色社会主义道路上不断深化着对社会主义本质的认识,认识社会主义本质的思维视角经历了从最初的片面强调生产关系到大力发展生产力,从最终达到共同富裕提升到人的全面发展和社会和谐。随着中国特色社会主义实践的不断发展,中国共产党仍将逐步拓展着认识社会主义本质的思维视角。     

当前资本主义经济危机的成因、前景及应对建议

美国金融危机带来的全球经济动荡仍在全球激剧演进.可以说,从现在开始直到本世纪前二、三十年乃至上半个世纪的历史极有可能处于一种动荡、激烈变动和跳跃状态.这种激烈变动,发端于世界经济,并由此必然带来世界政治格局的新变化.胡锦涛总书记在党的十七大报告中明确指出:"当今世界正处在大变革大调整之中."实践已证明,这一判断是完全正确的.     

关于社会主义本质认识的思维视角拓展

社会主义本质规定着社会主义的发展道路。中国共产党在中国特色社会主义道路上不断深化着对社会主义本质的认识,认识社会主义本质的思维视角经历了从最初的片面强调生产关系到大力发展生产力,从最终达到共同富裕提升到人的全面发展和社会和谐。随着中国特色社会主义实践的不断发展,中国共产党仍将逐步拓展着认识社会主义本质的思维视角。     

马克思人的类本质思想及其当代价值探讨

《1844年经济学哲学手稿》(简称《手稿》)是马克思主义哲学诞生的摇篮,在这本著作中,马克思批判的继承了费尔巴哈的类本质思想,分析了人的类本质同人相异化的重要问题,提出了他的人的类本质思想,是建立马克思共产主义学说的重要理论基础和知识来源,对现代教育教学活动及以人为本的科学观等具有当代价值。     

从世界历史看当前经济危机的重大影响

资本主义经济危机是世界历史进程中的产物.自19世纪以来,经济危机频仍发生.这些危机有相同的、规律性的东西,但其诸多方面、特别是历史影响,也有不尽相同之处.从世界历史的视野来分析19世纪50年代以来的重大经济危机,特别是把当前的金融危机与20世纪30年代大危机做一比较,不难发现,当前这次危机明显暴露出资本主义内在发展动力不足,外部面临的挑战前所未有.其重大历史影响主要体现在以下几个方面.     

从国家资本主义到社会主义——亲历者黄铸同志讲述对资本主义工商业社会主义改造的重大突破

利用国家资本主义改造工商业 1952年6月,“三反”“五反”运动已经胜利结束,党中央正在酝酿提出过渡时期总路线,对资本主义工商业的社会主义改造已经提上议事日程。     

试论党对社会主义本质的新认识——对“社会和谐是中国特色社会主义的本质属性”重大判断的一种解读

社会主义的“本质”与“本质属性”是同一层次的范畴,而与作为其外在表现和反映的“制度特征”相区别。改革开放以来党对社会主义的再认识,经历了从制度特征层面到最高价值目标层面两个阶段,实现了从制度特征到最高价值目标,再从最高价值目标由共同富裕到共同富裕加社会和谐两次飞跃。党对社会主义本质认识的深化,在于把社会和谐纳入“本质”之中。这是从科学社会主义基本原理和共同富裕与社会和谐的相互关系中引申出来的必然结论。     

苏联社会主义体制与20世纪30年代的世界经济危机

一、斯大林对当时世界经济危机的分析 在当前席卷全球的经济危机中,不少人把目光转向马克思的<资本论>、列宁的<帝国主义论>等论著.在这些论著中,马克思、列宁深刻分析了资本主义经济危机的历史和理论根源,并且天才地预示了只有社会主义制度才能根本杜绝经济危机.但由于时代限制,他们并没有亲身经历这个实践.最近俄罗斯学界比较注意斯大林在1930年6月代表联共(布)中央委员会向第十六次代表大会的政治报告[1].他们认为通过斯大林对当时正在发生的世界经济危机的分析,比较苏联社会主义制度和资本主义制度在危机中的不同表现,更能找到摆脱危机的根本出路,并能借鉴当时苏联应对危机的方法.     

深刻认识族际关系的复杂性——《族际关系论》评介

由湖南吉首大学民族研究所所长副研究员罗康隆撰写的《族际关系论》一书已由贵州民族出版社出版,该书是一部理论性很强的著作,而且有独到的视角,这可以从本书的篇章结构中看出。     

Sentimental Capitalism in Contemporary India: Art,Heritage, and Development in Ahmedabad,Gujarat

Using a critical cultural politics approach and deploying the concept of sentimental capitalism, this article problematizes the burgeoning creative economy discourse while analyzing spaces of art and heritage production in Ahmedabad, India. I situate the Cotton Exchange exhibit (April 2013) in an erstwhile mill in recent histories of mill closures, genocide, creative economy initiatives and development aspirations of revitalizing degraded space. I argue that in remaking place, art mobilizes sentiments—here, nostalgia and hope—while erasing violence and inequality. Sentimental capitalism is at work in the exhibition by mobilizing artisans as entrepreneurial agents not victims of capitalism; constructing art's aura of grassroots participation and artisanal empowerment while obscuring displacement and exploitation; and fostering cult‐like regard for art's intrinsic and instrumental value as non‐profit and its capacity to engender opportunity, recognition, and even property. While another spatial politics is possible, in Ahmedabad today, art is being mobilized to obscure dispossession and exploitation in the name of urban revitalization and heritage production.     

Capitalism and the third world

Peter C. Lloyd, Classes, Crises and Coups: Themes in the Sociology of Developing Countries, MacGibbon and Kee, London, 1971, pp. 224, $8.65.     

Capitalism and the emergent world order

The two‐centuries‐old hegemony of the West is coming to an end. The ‘revolutions of modernity’ that fuelled the rise of the West are now accessible to all states. As a consequence, the power gap that developed during the nineteenth century and which served as the foundation for a core–periphery international order is closing. The result is a shift from a world of ‘centred globalism’ to one of ‘decentred globalism’. At the same time, as power is becoming more diffuse, the degree of ideological difference among the leading powers is shrinking. Indeed, because all Great Powers in the contemporary world are in some form capitalist, the ideological bandwidth of the emerging international order is narrower than it has been for a century. The question is whether this relative ideological homogeneity will generate geo‐economic or geopolitical competition among the four main modes of capitalist governance: liberal democratic, social democratic, competitive authoritarian and state bureaucratic. This article assesses the strengths and weaknesses of these four modes of capitalist governance, and probes the main contours of inter‐capitalist competition. Will the political differences between democratic and authoritarian capitalists override their shared interests or be mediated by them? Will there be conflicting capitalisms as there were in the early part of the twentieth century? Or will the contemporary world see the development of some kind of concert of capitalist powers? A world of politically differentiated capitalisms is likely to be with us for some time. As such, a central task facing policy‐makers is to ensure that geo‐economic competition takes place without generating geopolitical conflict.     

约曼与英国资本主义启动

农业是英国资本主义的基础,约曼又是农业资本主义的发动者、农村社会的“脊梁”。在英国农业资本主义发生的时候,约曼是先行者。“约曼”经历了由一个带有荣誉感的职业名词向具有经济与社会含义的名词的转变;约曼阶层经历了由采邑制度下的农民向资本主义农场主的演进。约曼是社会转型时期英国农村的精英群体,对经济、政治、教育文化、日常生活等方面都产生了重大而深远的影响,为英国率先成为第一个工业化国家提供了最初的、最基本的经济力量和政治力量,是英国资本主义的启动者。     

Vagabond Capitalism and the Necessity of Social Reproduction

A vagabond, as is well known, moves from place to place without a fixed home. However, vagabondage insinuates a little dissolution—an unsettled, irresponsible, and disreputable life, which indeed can be said of the globalization of capitalist production. This paper reframes the discussion on globalization through a materialist focus on social reproduction. By looking at the material social practices through which people reproduce themselves on a daily and generational basis and through which the social relations and material bases of capitalism are renewed—and the havoc wreaked on them by a putatively placeless capitalism—we can better expose both the costs of globalization and the connections between vastly different sites of production. Focusing on social reproduction allows us to address questions of the making, maintenance, and exploitation of a fluidly differentiated labor force, the productions (and destructions) of nature, and the means to create alternative geographies of opposition to globalized capitalism. I will draw on examples from the “First” and “Third Worlds” to argue that any politics that effectively counters capitalism's global imperative must confront the shifts in social reproduction that have accompanied and enabled it. Looking at the political‐economic, political‐ecological, and cultural aspects of social reproduction, I argue that there has been a rescaling of childhood and suggest a practical response that focuses on specific geographies of social reproduction. Reconnecting these geographies with those of production, both translocally and across geographic scale, begins to redress the losses suffered in the realm of social reproduction as a result of globalized capitalist production. The paper develops the notion of “topography” as a means of examining the intersecting effects and material consequences of globalized capitalist production. “Topography” offers a political logic that both recognizes the materiality of cultural and social difference and can help mobilize transnational and internationalist solidarities to counter the imperatives of globalization.