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巴兰在《增长的政治经济学》中认为马克思的发展观实际上是一种"线性发展观"。巴兰立足于全球视角,以经济剩余为核心,创立了自己的发展经济学,这在依附理论和不发达国家理论的发展史上都是有其独创性的。但是,他的这种发展经济学也存在重大的缺陷,首先,他严重误解了马克思发展观的真实内涵;其次,他将不发达国家落后的原因仅仅归咎于发达国家对落后国家的掠夺,完全忽视了不发达国家自身的内在因素;再次,他只是一味地从道德立场上谴责资本原始积累过程,并没有对资本原始积累的历史意义做出科学的评价。 相似文献
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J. Brian Tucker 《Journal of Beliefs & Values》2017,38(2):139-152
AbstractUnlike previous scholarship that asserted that in places where Jewish and gentile identities conflicted, Jewish traditions and practices had to give way to gentile ones, Campbell’s work sets forth the proposition that Paul envisioned side-by-side, diverse identities expressing themselves in unity. Thus, in Campbell’s reading Paul made room for missional activity to both Jews and gentiles, affirming Peter’s work as well as his own. Furthermore, Campbell shifted the conversation from an opposition between Jews and gentiles in the early church to the challenges of forming early Christ-followers’ identity in the face of the pervasive influence of the Roman empire. Although Campbell’s emphasis on Paul’s Jewish identity seems to place him among the New Perspective on Paul scholars, he recognises that Paul’s own identity was not his primary focus in his letters – the in-Christ gentile identities of the new communities was. This emphasis of Campbell’s work moves him beyond the less nuanced approaches of scholars such as Sanders and Dunn. A significant part of Campbell’s work has been to discuss the relationship between Israel and the emerging Christ movement. He concludes that neither Jewish nor gentile identities are obliterated, nor is gentile Christianity absorbed into or a replacement for Israel. Instead, gentile Christ followers are accepted into God’s people as gentiles, alongside Jews and Jewish Christ followers. William Campbell has been instrumental both within the Paul within Judaism movement, but also in pushing for nuanced and innovative developments stemming from that body of work. His past work commands respect and his future work is highly anticipated. 相似文献