约翰·密尔与社会主义

国内学界一般把约翰·密尔看做自由主义的杰出代表。而且,到目前为止还没有学者去试图把握他思想的全貌。实际上,密尔与社会主义思潮有相当密切的联系,但一些西方学者似乎又过高的估计了密尔思想中的社会主义的色彩。本文拟就密尔与社会主义思潮的关系作一简单梳理。     

Early Socialism as Intellectual History

Summary

This article examines approaches to early socialism from an intellectual history viewpoint, focussing on British Owenite socialism. It assesses the author's own research in the field over the past thirty-five years in an effort to measure the strengths and weaknesses of the approaches he initially adopted to the field. It attempts to balance insights associated with the so-called “Cambridge School” with those gained in particular from the standpoints of the history of religion and the history of emotions, and a theory of group identity which can in part be associated with the history of utopianism     

Chinese Socialism as Vernacular Cosmopolitanism

This paper follows the life of an idea, a fundamental concept in modern Chinese intellectual life： socialism. It explores this idea as an alternative form of Chinese cosmopolitanism, drawing from Pheng Cheah＇s identification of two kinds of Chinese cosmopolitanism： mercantile and revolutionary. If part of what we mean by cosmopolitanism is the local use of an external, or international, or otherwise ＂independent＂ （relative to local power and practice） ideology or discourse to promote an agent＇s sense of social good at home and connection to the world, then the ways that socialist thought, ideology and praxis have been employed in China in the twentieth century constitute one such strain of cosmopolitanism. Shehuizhuyi （socialism） meant related but significantly different things to Chinese in the twentieth century. This essay argues that Chinese socialism can be viewed as a version of vernacular cosmopolitanism through two examples： Wang Shiwei in the 1940s and Deng Tuo in the 1960s, as well as the discourse of Pan-Asianism before and after the Mao era. Chinese socialism was as much a terrain of debate and contestation about what it means to be ＂Chinese and modern＂ as it was a shared vocabulary and set of aspirations. All along it has been able to play the role of cosmopolitan thought for some influential Chinese thinkers and doers--connecting China to the world in order to pursue universal values.     

再论孙中山的“社会主义”思想

本文主要从人道主义、民生和民权主义三方面论述了孙中山社会主义思想提出的缘由与主要内容,认为孙中山为了避免民主革命以后产生两极分化,断绝广大民众生计,提出了社会主义思想。其社会主义既承认资本主义,保留私有财产,但主要发展公营经济,在政治上实行"全民政治"、"五权宪法",实际即为其民生、民权主义。     

中国"儒家社会主义"论析

“儒家社会主义”在中国思想史上占有重要一席,与西欧和俄国的空想社会主义相比,诞生时间早、经历时间长,对古今中国的影响恒久深远。儒家社会主义理论包括其高端纲领——大同社会论,及其低端纲领——小康社会论。“儒家社会主义”是宝贵的民族精神遗产,既有其理想的光辉,又有其空想的色彩。历史证明,惟有科学社会主义与和谐进步的科学发展理论方为当代中国践行必胜的思想道路。     

Postmodernism and the Revival of Socialism as Critique

Socialism as a political philosophy confronts many theoretical and empirical challenges in our contemporary world. Some thinkers consider it obsolete and others aspire to reformulate it by couching it in a more pragmatist idiom. My aim here is to show that the salient features of socialism, those that are worth preserving, presuppose the indispensability of critique and reflective subjectivity in a sense that goes beyond pragmatism. To develop my argument for a socialist theory that can benefit from postmodern challenges without surrendering its critical force, I review some recent ideas in the socialist discourse and I contrast them with Cornelius Castoriades's theory of socialism. I conclude by defending the possibility for a new articulation of the socialist project, one that takes into account past failures as well as the shortcomings of current socialist trends.     

构建社会主义和谐社会与整合教育资源

党的十六届四中全会提出了构建社会主义和谐社会的重要任务。“实现社会和谐,建设美好社会,始终是人类的一个社会理想,也是包括中国共产党在内的马克思主义政党不懈追求的一个社会理想。”(胡锦涛同志二月十九日讲话)构建社会主义和谐社会,这是一个需较长时期努力的过程,是经过全党全国人民共同奋斗才能实现的目标。要在中国共产党的领导下,经过各条战线,各行各业,各个层次上的党组织不断引领人民去构建和谐的环境,创造和谐的氛围,去不断满足人们日益增长的物质文化需求,促进经济、政治、文化、社会协调发展,不断提升物质文明、政治文明、精…