推进新时代中国社区心理学新形态建设

建设中国特色的社区心理学是时代的呼唤和要求。在党的二十大精神指引下,新时代中国社区心理学需要坚持中国化时代化的马克思主义为指导以推进理论建设;以新时代社区心理建设为场域,助力社会主义核心价值观培育;构建新时代中国社区心理学服务路径,助推人民共同富裕。总体而言,中国特色社区心理学的理论建设与实践探索需要关注新时代社区发展中涌现出的新问题,提出解决中国社区发展问题的中国办法和中国方案,努力推进中国社区心理学新形态的建设。     

Cosmology of Mind

In Il’enkov’s “Cosmology of mind,” written in his younger days in the tradition of Spinoza and Engels, the thinking mind appears as a necessary attribute of matter. Like all other main forms of matter in motion, the mind has its cosmic purpose and predestination. Il’enkov argued that it has to close the beginning and the end of the Big Cycle in order to return the dying Universe to its fiery youth. Il’enkov believed that this is the sole way to save the Universe from “thermal death” following the inevitable increase in entropy.     

The Russian Spinozists

The article deals with the history of Russian Spinozism in the20th century, focusing attention on three interpretations of Spinoza's philosophy – by Varvara Polovtsova, Lev Vygotsky,and Evald Ilyenkov. Polovtsova profoundly explored Spinoza'slogical method and contributed an excellent translation of histreatise De intellectus emendatione. Later Vygotsky andIlyenkov applied Spinoza's method to create activity theory,an explanation of the laws and genesis of the human mind.     

On the Ruins of Orthodox Marxism: Gender and Cultural Studies in Eastern Europe

This article reflects on the difficultrelationship between Gender Studies and socalled `Culturology' in post-Soviet academia.Both approaches deal with culture but the modesof analysis differ significantly. The articleargues that Western feminism and Gender Studiesas its academic output challenged the methodsand paradigm of cultural analysis inpost-Soviet academia which was and still isimplicitly based on Marxist-Leninist premisesof social research. The article then goes on toanalyse why Gender Studies as well as Feminismare often perceived as `imported products' forwhich reason their reception in post-Soviethumanities is rather problematic. Brieflyspeaking, the intellectual potential andmethodological grounds of Gender Studiesremain questionable for scholars in post-Sovietuniversities.     

基督宗教、马克思主义和"历史终结"--以解放神学为例串起的历史分析

本文以解放神学为例考察了基督宗教与马克思主义的内在关联性,对中国基督宗教的处境化作了初步的分析。     

History of the unconscious in Soviet Russia: from its origins to the fall of the Soviet Union

Russia accepted the notion of the unconscious and psychoanalysis before many Western countries. The first Russian Psychoanalytic Society was established in 1911. After World War I and the Russian Revolution, for a short happy period, the following psychoanalysts were active: Sabina Spielrein, Tatiana Rosenthal, Moshe Wulff, Nikolai Osipov and Ivan Ermakov. Scholars associated with Soviet ideas participated too, including Aleksandr Luria, Michail Rejsner and Pavel Blonskij. Lev Vygotskij himself dealt with the unconscious. A second psychoanalytical society was set up in Kazan. Unfortunately, at the end of the 1920s, repression dissolved the psychoanalytic movement. Even the word 'psychoanalysis' was banned for decades. Nonetheless, interest in the unconscious, as distinct from psychoanalytic theory, survived in the work of the Georgian leader D. Uznadze. His followers organized the 1979 International Symposium on the Unconscious, in Tbilisi, Georgia, which marked the breaking of an ideological barrier. Since then, many medical, psychological, philosophical and sociological scholars have taken an interest in the unconscious, a subject both feared, for its ideological implications, and desired.Since the 1980s, psychoanalytic ideas have been published in the scientific press and have spread in society. The fall of the USSR in 1991 liberalized the scientific and institutional development of psychoanalysis.     

论生态学的马克思主义的人道主义

生态学的马克思主义基于对人类命运的关照,立足人道主义,反对以单纯保护生态为目的的生态中心主义和企图转嫁生态矛盾的生态帝国主义;认为资本主义的生产、分配和消费方式是引发生态危机的根源;要想摆脱已经上升为人和自然之主要矛盾的生态危机,不仅需要建立“无增长的”经济模式,倡导“劳动闲暇一元论”和日常生活的“简朴主义”,根除虚假需求,克服异化消费,使生产过程分散化、民主化和管理科学化,变控制自然为解放自然,提倡技术为全人类服务,使生态学充满人道主义,而且需要根除资本主义生产的利润动机,杜绝独裁主义的政治和生产逻辑,反对技术法西斯主义,最终废除资本主义制度,建立非极权的、更易于生存的、以实现生态与社会和谐发展为目标的“稳态社会主义”。     

列斐伏尔日常生活批判概念的前后转变

作为西方马克思主义的创始人之一,列斐伏尔的核心贡献在于他首次提出了日常生活批判这个概念,但前后期有明显区别。本文概括了这种前后观点的转变。总体来说,他早期对日常生活主要采取了一种相对比较哲学化的与乐观化的立场：认为被异化的日常生活世界既包括着被压迫的因素,也包括着解放的因素;日常生活是各种社会活动与社会制度结构的最深层次连接处,是一切文化现象的共同基础,也是导致总体性革命的策源地。而他后期则对日常生活理解得更加微观(即社会学化),也相对悲观了一些：认为在发达资本主义社会,现代日常生活被全面地组织到纳入到生产与消费的总体环节中去。现代社会成了一个“消费被引导的官僚社会”,而不是一个可供人们自由选择的休闲社会、丰裕社会。     

Biology as Politics: The Direct and Indirect Effects of Lewontin and Levins

Lewontin and Levins's contributions are viewed from four angles: a more vigorous culture of science criticism; a visible college of Marxist scientists in the USA; inquiries into the diverse social influences shaping science; and motivating readers who want to pursue their science as a political project. Indirect contributions—influences on and appropriations by other actors in the wider realm of biology as politics—are discussed as well as the more direct effects.