新自由主义经济思潮与资本主义经济危机的反思

新自由主义是人类社会经济思想史演进和世界经济发展过程中发生过重大影响的重要的经济思潮,80年代以来国际范围内资本主义的系列危机与新自由主义有着密切的关系,资本的贪婪性和资本主义自由经济的推波助澜,是国际范围内资本主义经济危机的产生之源.新自由主义经济思潮的主张与实践引发了我们深入的思考和反思.要正视新自由主义思潮的广泛影响和精神实质,不能忽视新自由主义在我国的不良渗透;要正视美国次贷危机后新自由主义思潮作为主流意识形态在美国政治上的破灭现象,不能偏离我国市场经济发展的正确走向;要正视新自由主义经济思潮的合理内核,不断处理我国市场经济发展中的存在的难题.     

资本主义精神与批判的命运——解读博坦斯基、恰佩罗的《新资本主义精神》

过去几十年资本主义世界发生了重大变化,突出的表现为福特制资本主义的衰落和新自由主义的兴起。针对上述变化及其影响,西方左翼思想家做了大量的批判性研究,形成各种版本的社会批判理论。布迪厄、德里达1993年出版《世界的重负》与《马克思的幽灵》两本书被本赛德(Daniel Bensaid)视     

不带引号的马克思——福柯、规治和新自由主义的批判

“即使人们承认马克思主义现在已经消亡,但它将来某一天肯定会复活。我所希望做的……不完全是为一种真正的马克思平反昭雪,但肯定是为了把马克思从党的教条中解放出来并还其本来面目,因为这种教条长期以来打着传播马克思主义的幌子而将其禁锢并僵化”(1994a,第457页)。福柯与马克思之间的关系是非常复杂的①,但必须承认,福柯在自己的著作中真正谈论马克思的地方并不多。即使在这些著作中,对马克思的评论也是轻描淡写。事实上,福柯对自己与马克思的关系描写得最精彩的部分位于他在面对采访或在论坛中对所提出的问题的反应中。另外,福柯的某…     

当代中国“新自由主义”的掩蔽性管窥

当代中国的"新自由主义"与西方新自由主义既有"共相",也有"异相"。20世纪90年代中后期盛行的"新自由主义",其特征是全面扩张的市场与不受约束的权力之间的互相嵌入,表现出泛市场化、非政治化和权贵化的倾向。新自由主义思潮存在着以自由贬低民主,以经济自由化约个人自由,以"消极自由"反对"积极自由"的观念谬误。     

新政治经济学与解放政治学——大卫·哈维新自由主义批判之启示

通过不平衡的地理发展和剥夺性积累两个重要维度,哈维揭示了新自由主义实践的机制和灾难性后果。在理论上,这是对马克思主义政治经济学批判的当代拓展。哈维的新自由主义批判表明,只有坚持和发展马克思主义政治经济学,才能够揭示当代资本主义新变化的实质,从而为替代资本主义的解放政治学提供理论支撑。反之,替代资本主义实践的当代迫切性也要求适用于当代资本主义发展的新的政治经济学突破。     

承认的哲学:一种社会批判——阿克塞尔·霍耐特访谈

这是法国《智慧》杂志对德国法兰克福社会研究所主任霍耐特的一次访谈,话题涉及承认原则同自由主义的关系、承认作为现代规范和道德原则之可能、承认规范在法兰克福学派史中的方法论突破、承认道德的心理学要素、从承认原则看新自由主义的不足等几个方面。     

新自由主义的幸存与金融化生命政治批判——一个福柯式的分析框架

在福柯生命政治的框架中,后危机时代新自由主义的幸存依赖于其所塑造的主体性形式。福柯所谓的新自由主义的自我企业家在经济金融化中被进一步构建为以金融市场和金融信贷投资去调节和管理全部社会生活的金融化主体。这一主体以责任归属的内在化、风险偏好的个体化与环境行为的安全化,增强了新自由主义危机治理能力,延续与再生产新自由主义体制。     

马克思主义哲学如何面对资本主义的最新变化?——“第三届当代资本主义研究国际学术研讨会”综述

<正>2011年10月22—23日,"第三届当代资本主义研究国际学术研讨会"在杭州召开。此次会议由南京大学马克思主义社会理论研究中心、南京大学哲学系、南京大学马克思主义学院和杭州师范大学马克思主义研究中心联合举办,来自国内外20余所高校和科研机构的60多位专家学者参加了此次会     

现代化与后现代化的两难抉择——当代新儒家的理论困境及其出路

在中西文化问题上,由于当代新儒家采取了理性主义态度,从而使其不仅不是文化保守主义的,而且也没有陷入传统与现代之间的纠结。当代新儒家在"如何在中国实现代化,而又要避免西方现代化弊端"的问题意识中,既表现出强烈的现代性,又具有显明的后现代品格。由于当代新儒家对中西文化的不平等定位,在某种程度上加大了现代化与后现代化之间的理论冲突。但这种冲突并不是不可克服的,因为在当代新儒家身上有一种优秀的后现代品质,即理性主义的文化态度,而这一点与建设性的后现代主义表现出极大的一致性。只要当代新儒家能够继续以开放的、多元的、理性的文化态度来审视现代化与后现代化的问题,就可以像建设性的后现代主义一样,把现代性与后现代性统一起来。     

俄国资本主义的发展趋势及出路——基于晚年恩格斯与俄国各派政论家对话的分析

晚年恩格斯虽然没有直接参与俄国思想界关于俄国资本主义命运的论战,但在与俄国各派政论家的对话中表明了对这一问题的基本观点。他反对俄国自由民粹派与合法马克思主义者对资本主义的片面认识,肯定革命的马克思主义者对资本主义发展趋势的正确理解,在此基础上对俄国的出路作出理论判断。恩格斯逝世后,列宁根据唯物史观和《资本论》,科学回答了俄国资本主义的发展趋势及出路问题,最终在俄国确立了马克思主义的资本主义观。     

Contemporary Sociological Theory and Techno-Nihilist Capitalism

The problem advanced societies have tried to answer since the last part of the twentieth century can be ascribed to a fundamental question: how to go beyond the constitutive (and unsustainable) limit of nation-state capitalism, constrained by an excessively circumscribed and univocal idea of social organization, without losing the ability to govern? Or, expressed in other terms, how can you dismantle the center (the state) without losing the power to control? The answer to this (difficult) question has been sought for along two main axes. The first has concerned the seizing of new opportunities distributed over a space larger than the national space. As historians have shown (Arrighi 1996 Arrighi, G. 1996. Il lungo XX secolo, Milan: Il Saggiatore.  [Google Scholar]), if global projection is a constant of capitalism only the disastrous politico-military vicissitudes of the first half of the twentieth century created the conditions according to which the nation-state capitalism model could be born, in the form that dominated the fifty years following the Second World War. But first the exhaustion of colonialism, then the urgency of the energy question, the signs of a possible demise of Anglo-Saxon hegemony and, subsequently, the collapse of the Soviet empire, have changed the rules of the game. Within a rapidly transforming international framework, the recovery of a global outlook promised the exploitation of important opportunities with the opening of new markets, the valorization of investment possibilities, the displacement and utilization of low-wage labor, financial speculation, the acquisition and control of energy resources and raw materials. It is a promise that Anglo-Saxon elites have contemplated since the early 1980s, the moment in which—to counter the increasingly worrying signs of decline of their hegemony—they abandoned the Keynesian doctrine to embrace the neoliberal doctrine. The second axis along which a new growth cycle has been developed has to do with the increased manipulation of meanings available individually and collectively. Such a process is formed from the combination of two rationales, the subjectivist imperative, which inscribes into social life some of the philosophical developments of the twentieth century, and the formation of De-territorialized Aesthetic Space, which makes technically possible, a degree of cultural mobility hitherto unthinkable. Both these factors facilitate the insertion of the immaterial dimension into the cycle of capitalist valorization, making it more readily available for exploitation by economic forces on a global scale.     

Globalization, Neo-Liberalism and Community Psychology

A longitudinal analysis (1984–2005) of media language in Norway is presented, demonstrating how the current globalized capitalist market ideology is now permeating this long-established Scandinavian welfare state. This ideological shift carries powerful implications for community psychology, as traditional welfare state values of equal services based on a universalistic principle are set aside, and social and material inequalities are increasingly accepted. The methodology developed in the present study may serve as a “barometer of community changes”, to borrow a metaphor used by Sarason (2000).     

Ideology, Social Ethos, and the Financial Crisis

The crisis of 2008?C2009 has been viewed primarily as a financial one, which has spilled over into the economy more generally. I want to argue that there is a much deeper crisis, of which the present one is a result. The deeper crisis is political: more specifically, it is a crisis in the ideology and social ethos of the American people. I refer to what has happened to the thinking of United States citizens since the Second World War, and the dangers that that transformation entails for world peace and cooperation??let alone the creation of an economic regime in which deep financial crises do not occur. Short of a change in the ideology of a many of its citizens, I do not believe the United States can succeed in preventing a repeat performance, perhaps many encores, which become increasingly severe.     

当代的危机与哲学的开端--论胡塞尔与海德格尔的关系

对于当代的危机,胡塞尔与海德格尔都曾做出过诊断。作者试图借助于胡塞尔现象学的手段,将海德格尔的一个指路性明察具体化,从而表明对生活世界的遗忘源于古希腊哲学中。     

Contemporary Adolescence and the Crisis of Ideals

The end of the 20th century inaugurates the tele-techno-media dimension that gives place to subjective mutation of incalculable effects. These transformations crucially affect adolescents and youths, for this new dimension promotes a planetary enlargement of the non-family influences which act directly on idealness. Held between the illusionary temptation of the ideal-ego and the possibility of living the ego ideal, the adolescent suffers through the confrontation with this colossal identifying, fragmented and voracious mirror. The author then discusses what the psychoanalyst can do.     

老年下背痛诊断的思考

医患关系是医务人员与患者在医疗过程中产生的特定医治关系,是医疗中人际关系的核心。近年来,我国的医患矛盾有激化趋势。以心理动力学方法来描述普通医患关系中医、患双方的心理互动过程,并对维系正常医患关系所需的医、患双方的心理学特征作出设想。     

Humanistic Psychology and the Contemporary Crisis of Reason

Abstract

Humanistic psychology has a long-standing tradition of challenging implicit assumptions about the nature of subjectivity. These challenges and critiques have exposed psychology's “natural attitude” and in so doing, have led it in a more liberatory direction. However, the role of the rational, especially as it has been used to sustain an oppressive status quo, remains an undertheorized topic within humanistic psychology. For example, privileging the role of the rational within humanistic discourse has inadvertently contributed to dichotomous and essentialist views of femininity and masculinity. To truly appreciate the sociopolitical grounding of identity and experience, humanistic psychology must be willing to examine and relinquish its (over) investment in rationality.     

Paul,Luther, and the Cross: In Dialog with Karl Donfried

In response to the articles appearing in Dialog 46:1 (Spring 2007), David Brondos defends his position that in Paul's thought Christ's death did not “effect” human salvation, over against Karl Donfried's critique of that position. While Brondos and Donfried agree that Luther got the essence of Paul's gospel right and that Paul did not understand Jesus' death in terms of satisfaction or penal substitution, Brondos argues that the idea of “inclusive substitution” defended by Donfried and characteristic of the “new perspective on Paul” is foreign to the thought of both Paul and Luther.