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Since the 1980s, new changes have taken place in capitalism: neoliberalism has become the main political and economic practice in contemporary western capitalist society, while the mode of production has gradually shifted from materiality to the parallel production mode of materiality and non-materiality. The rule mode of capitalism has changed from negative power to positive power. In the operation process of contemporary capitalism, although it seems to emphasize individual freedom and liberation, it still insists on the logic of capital multiplication to rule the operation of the whole society in essence. Therefore, it also causes various social problems in the western capitalist society. How to understand the society under the power operation of contemporary neoliberalism, where its contemporary symptoms are manifested, and how to deal with it have also aroused the attention and concern of many social critical theorists, so many theories of understanding and surpassing contemporary capitalist society have emerged. Han Byung-chul’s critical theory of psychopolitics was born. The theory of >psycho-politics< has a self-evident need to be distinguished from the analytic Marxism of Fromm, Horkheimer, and Althusser. On the surface, although psychoanalysis and psychopolitics share the thinking of >spirit<, their purport and analysis methods are quite different. Psychoanalysis of Marxism is to psychoanalysis as a way to how individual psychology works interpretation in the manipulation of capitalism, and Han Byung-chul political theory put forward by the spirit is the spiritual production as the breakthrough point, discusses the new liberal regime by >self optimization> and >emotion< economic Angle used to describe the spirit be capital. In fact, this is also a critique of the capitalist ideology of deep thinking. As a social critic, Han Byung-chul was influenced by the development of contemporary capitalist society and the theories of the existing social critics. So he is not only in combination with the new situation of the contemporary developed capitalism, at the same time also learn to many social critics, especially the critical theory of Marx’s capital, the Frankfurt school’s theory of ideological criticism, aesthetic liberation theory and life, a political scientist at foucault and others thought, for their own critical theory analysis model to lay the ideological foundation. After the politics of life has become an important perspective of neoliberal governance, the politics of spirit proposed by Han Byung-chul can be regarded as an important supplement to the politics of life. At present, the thinking of governance should also shift from physical domination to spiritual thinking. Han Byung-chul ’s overall analysis of psycho-politics contains the overall logic of neoliberal power operation. In Byung-Chul Han’s analysis, burnout society, transparent society and performance society constitute three perspectives to examine contemporary capitalism, which also contains the results of the role of spiritual and political power, monitoring power and capital power. Among them, the theory of >self-exploitation< constitutes the core theory of Byung-Chul Han’s critique of psychopolitics. Whether >self-exploitation< constitutes a breakthrough point to solve contemporary problems beyond Marx’s critical view of capital. This paper attempts to understand the theory of self-exploitation put forward by Han Byung-chul from the perspective of Marx’s capital criticism. Although Han Byung-chul thinks that self-exploitation constitutes the existing state of contemporary individual alienation, he does not understand the way of individual existence from the employment labor system, so he does not get to the root of individual alienation in capitalist society. Secondly, by analyzing Marx’s critique of political economy to Han Byung-chul proposed social alienation phenomenon, we found that the power of capital as the essential power structure of the contemporary social daily life way, and Han Byungchul liberation path is not functioning, according to the theory of capital and power in modern society, but only through the liberation of consciousness, Therefore, it misses the essential elements of the critique of capitalism. Han Byung-chul’s theory of self-exploitation is not tenable in the context of political economy criticism. Self-exploitation is simply the result of modern capitalism making its methods of exploitation more secretive. Han Byung-chul’s critique of contemporary capitalist society based on the theory of psycho-politics does not surpass the theoretical roots of Marx’s critique of capital. However, Marx’s critical theory of political economy may respond to the current form of social alienation as an essential dimension of Marx’s critical theory of political economy, which criticizes the mode of production and multiplication of capital. Han Byung-chul is based on a contemporary social critical theory constructed in the development reality of contemporary capitalism. The ultimate appeal of his theory is consistent with That of Marx. Han Byung-chul perspective of contemporary capitalist society effectiveness not only embodies the contemporary of Marxism, but also face to face with modern problems put forward the path of liberation and beyond, is to rebuild the other in order to reconstruct a new relationship, at the same time through lust to open up a redemption of emotions and the individual psychology, and to call for the reconstruction of the authority, a truth so as to resist the rule of capitalism. The road of aesthetic redemption of Frankfurt School also constitutes a main way for Han Byung-chul to transcend modernity. He criticizes the logic of contemporary capital multiplication, so as to escape the alienation caused by capital to individuals through the desire for beauty, and reform individual life field through aesthetic redemption. In general, it is very valuable for Han Byung-chul to analyze the pathological features of contemporary capitalist society based on >psycho-politics<. He provided a new way of thinking about the contemporary capitalist society and deepened his criticism of the capitalist society. However, he did not clarify the root of capitalist social alienation, did not combine the basic thinking of Marx and Engels’ political economy criticism, and only gave a limited way to transcend social alienation from the subject point of view. However, Han Byung-chul’s critical theory of spiritual politics also has some practical enlightenment, that is, it urges us to reflect on the operating mechanism of contemporary capitalist society, liberate alienated labor, and promote the reform of civilization concept. [Translation: www.cnki.net, 1/2023]
The >Buddhist< culture itself, as a subculture, is usually characterized by the coexistence of rationality and sensibility and the coexistence of aggressiveness and anxiety. The choice of “Buddhist” life for college students is an escape to a certain extent. They leave their families and come to a relatively free university. A sense of loneliness and powerlessness is generated, which leads them to defend themselves to relieve pressure, thus the psychological phenomenon of >escape from freedom< appears. However, there is a certain pragmatism while escaping. This seemingly free and easy >Buddha system< Mentality actually has a negative impact on the subjective well-being of college students. In Fromm’s view, freedom has dual meanings. These college students who advertise as >Buddhist youth< are in the predicament of freedom. However, in reality, some college students choose to escape from negative freedom to overcome their inner loneliness. This paper analyzes this phenomenon based on Fromm’s >Escape from Freedom<, and attempts to propose a path to achieve positive freedom and help college students pursue positive freedom. [Translation: www.cnki.net, 4/2023]
The film literary drama >No Escape< is a crime genre drama with the theme of >revenge<. It mainly tells that Fang Tonghang, a spiritless novelist in a small town, discovered that his uncle suddenly became a suspect in a murder case. In order to clear his uncle’s suspicion, Fang Tonghang had to find the real murderer within three days. During the process of finding the real murderer, Fang Tonghang uncover a twenty-year past by visiting and researching different witnesses and exhibits. The plot finally focuses on a broken father-daughter relationship, discussing the alienation of people under money worship. The main storyline of the film literary drama >No Escape< is that the small town novelist Fang Tonghang received a contract intention from Honghui Publishing center after repeated setbacks in his work. The victim was Zou Tezhu, vice president of Honghui Group, who went to Li town for a holiday in a low-key manner. By mistake, the former assistant policeman Zhiwei, who chased the traffickers because of suspicion, became the >true murderer< witnessed by the inn attendant Xiao Mao. To restore his uncle Fang Zhiwei’s innocence, Fang Tonghang had to be ordered by Wei Tingjun, vice president of the Honghui Group, capture the real murderer within three days. Through interviews with waiter Xiaomao, uncle Wu who sells cigarettes, cleaning staff aunt Wu, and Wei Tingjun, the party concerned, the possibility of the murderer was found. In the end, real murderer Jing Lan was identified by the return trafficker Lao San in the secondary plot.– Creation interpretation uses five parts: summary of the work, character setting, narrative structure, mirror language style and creative reflection to sort out and think about the drama creation. The main part of the work overview is based on the origin of the topic selection, around the drama structure, combined with the aesthetic tendency of the genre film and the moral and ethical themes, it tells the origin of the creation and a brief plot analysis. The character setting part mainly focuses on the three main characters of Fang Tonghang, Jing Lan, and Wei Tingjun, explaining the significance of their creation, using Maslow’s demand theory and Marx’s theory of human alienation proposed by Fromm to explain the projections on Jing Lan and Wei Tingjun. In the narrative structure, use the book-in-book structure similar to the movie >Atonement<, and focus on the >introduction of events< and >critical events< proposed by Syd Field, which will introduce the construction before the event and the internal operation rules of the key event Describe. Mirror language style part analyzes the basic aesthetic structure of this drama, taking the Korean crime genre film >Cry<as an example, expounds the stylized pursuit of the genre film under the decadent aesthetics of the small town. The creative reflection part summarizes the shortcomings in the creative experience, and reflects on the shortcomings in the script creation from the perspective of characterization and plot structure. [Translation: www.cnki.net, 6/2023]
Marx’s concept of class not only plays an important role in the formation of early Marxist philosophy, but also deepens it in the exploration of late Marxist philosophy. Because Marx began to construct the concept of >class< from the early stage, and constantly deepened the concept of kind in the mature and late stage, so the study of Marx’s concept of class is of great significance to understand and grasp the development process of Marxist philosophy and the Sinicization of Marxist philosophy. However, because Marx criticized Feuerbach’s abstract concept of class and didn’t directly use the terms related to the concept of class in his later period, most researchers in the academic circles think that Marx’s concept of class is an >immature< concept, and Marx later replaced the concept of class with the concept of >society<. Therefore, based on Marx’s early and late original works, this paper will deeply explore the historical evolution of Marx’s concept of category, so as to objectively refute the above >immature< view. Althusser and Fromm hold opposite views on Marx’s concept of class. The former thinks that Marx’s early >ideological stage< involves >class< thought, while the latter >scientific< stage abandons >class< thought. Fromm thinks that there is only one humanistic Marx, and Marx’s concept of class has continuity. It is undeniable that Marx did use the philosophical terms with the color of Feuerbach’s >class concept<, and also highly valued the historical achievements of Feuerbach’s philosophy, but this does not lead to the conclusion that Marx’s class concept remained in the Feuerbach stage. Through the analysis of Marx’s concept of class and its formation process, this paper finds that although Marx’s concept of class has inherited and developed the terms related to Feuerbach’s concept of class, it has fundamentally gone beyond the basic connotation of Feuerbach’s concept of class, and has continued to deepen in Marx’s mature and late works. Therefore, the basic connotation of Marxist concept is not a mature concept, but it runs through Marxist philosophy. The study of Marx’s concept of class has two dimensions of theoretical and practical value. The theoretical dimension is conducive to maintaining the integrity of Marx’s philosophical thought and opposing the >class theory< of Marx’s thought. In the practical dimension, Marx’s concept of category provides philosophical basis for the construction of contemporary Chinese philosophy, the correct handling of the relationship between man and nature, and a community with a shared future for mankind. [Translation: www.cnki.net, 4/2023]
Nowadays, the society is in the rapid development stage of scientific and technological innovation. However, to some extent, the traditional extensive concept of development has led to increasingly tense conflicts, resulting in increasingly serious conflicts between man and nature, man and man, man and society, and man and himself, seriously affecting the sound development of human society. In China, people-oriented is the starting point and the driving force of social development. >People-centered< is an important principle for upholding and developing socialism with Chinese characteristics. In this regard, the importance of human beings is self-evident. In the field of foreign humanistic thought, Fromm is one of the most representative scholars. This thesis examines Fromm’s anthropological thought from three aspects: the formation, logical composition, and evaluation of his anthropological thought. The formation of Fromm’s humanistic thought is inseparable from three aspects: personal experience, social background, and its theoretical origin. In the logical composition of Fromm’s humanistic thought, human nature is the core element of Fromm’s humanistic thought. He carried out research and analysis on human nature from four aspects. First, the dualistic definition of human nature. Specifically discussed from the following angles: one was based on the original living conditions, insurmountable survival ambiguities and non-inevitable history to explain the contradiction of human nature; the other was to analyze the relationship between human nature and human nature and the relationship between human nature and survival needs to interpret human consciousness. Secondly, Fromm regarded the concept of social character as the intermediary link between individuals and society. Thirdly, Fromm analyzed the concept of alienation from the perspective of psychology and sociology, and exposed the alienation of people in modern Western society in the unconscious level and the reality level through criticizing the alienation of capitalism. Finally, Fromm put forward a set of strategies for solving alienation problems based on psychological revolution and social revolution, which provides a relatively complete solution strategy for the problem of social change. Specifically, it takes >moral renewal< as a prerequisite, and at the same time takes into account the reform work in the political, economic and cultural fields, so as to create a better environment for the all-round development of individuals. Fromm’s anthropological thought has the characteristics of value presupposition and utopia. From the standpoint of Marxism, although Fromm’s humanistic thought has certain limitations, the humanistic criticism of his humanistic thought on society has promoted the happiness and development of human beings, which has certain practical significance. [Translation: www.cnki.net, 4/2023]
In modern industrial society, alienation has become a general problem existing in politics, economy, culture and other fields. For this reason, based on humanism Fromm's uses Freudian psychoanalysis to expose the symptoms of alienation in modern society. And in the perspective of Marxism, he ran through the analysis of human psychological mechanism to seek a solution to eliminate the symptoms of alienation. However, in essence, Fromm exaggerated the role of psychological factors in eliminating alienation, so it has inevitable limitation. [Translation: www.cnki.net, 4/2023]
彼得·汉德克(1942.12.06—)是奥地利著名作家、剧作家、电影编剧和导演。2019年汉德克获得了诺贝尔文学奖。20世纪70年代汉德克发表了两部以女性为主人公的作品——《无欲的悲歌》(1972)和《左撇子女人》(1976)。在这两部作品中,汉德克笔触细腻地书写了两个女主人公——母亲和玛丽安娜对自由的追求,揭示了男权社会对女性长久的压迫以及女性在弱势境况下的抗争,作品一经发表就引起了社会的高度关注。汉德克笔下的两位女主人公对自由的追求是贯穿两部作品的线索。国内外大多数学者对两部作品的研究都集中女性主义、互文性、叙事手法等角度,尚未有学者从女性追求自由的角度对两部作品进行阐释。因此,本文旨在以弗洛姆自由理论解读母亲和玛丽安娜的追求自由之路并深入剖析两个女主人公追求自由不同结局的原因,进而阐明汉德克的女性自由观。个体为获得自由而摆脱了既为其提供庇护又束缚其发展的>始发纽带<后,陷入了无能为力的孤立状态。面对巨大的无助和孤独,个体有两种选择:一种是逃避自由带来的负担,以牺牲自我为代价逃向>继发纽带<,重新建立依赖与臣服关系;另一种则是继续前进,积极发挥自发性,努力实现以个体的独一无二及个性为基础的积极自由。母亲被原生家庭保护的同时,也被其束缚,因此她选择逃离原生家庭。然而面对着失去原生家庭这一>始发纽带<后的巨大的孤独和无助,母亲以牺牲自我为代价,试图通过臣服于男权、盲从于他人在>继发纽带<中获得安全和稳定。然而>继发纽带<只是禁锢个体的又一个枷锁,母亲最终心灰意冷,选择逃避现实,而这更加剧了母亲的孤独和无助。最终,在现实和理想之间的困境中徘徊的母亲没能获得自由,而是走向了灭亡。玛丽安娜在获得看似幸福,实则枯燥乏味的婚姻庇护的同时,也被其压抑了个性,束缚了发展。因此玛丽安娜选择逃离婚姻这一>始发纽带<。但与母亲的选择相反,玛丽安娜在面对逃离婚姻后的孤独和无助时,并未逃向>继发纽带<,而是选择正视孤独,坚持自我,勇敢反抗男权,在积极同世界相连中探寻生命的意义。最终,玛丽安娜获得了积极自由。母亲和玛丽安娜追求自由结局不同,究其原因可从主客观两个层面进行分析。在保守压抑的环境中长大的母亲习惯性依赖他人,害怕孤独且抗拒独处,并在不平等的感情关系中愈发失去爱人与爱己的能力,这些都一定程度上对母亲追求自由产生消极影响。而玛丽安娜则在较为开明宽松的家庭氛围中长大,在追求自由过程中不仅始终坚持自我,正视孤独,在独处中通过内省反思自我,而且能够有尊严地爱人和爱己,保持对生活的热忱,在爱中积极与世界相连。此外,玛丽安娜所处时代正值女权运动兴起,女性意识觉醒,这为玛丽安娜追求自由创造了有利客观条件。对比母亲和玛丽安娜对自由之追求可窥汉德克的女性自由观。汉德克认为女性只有在良好的客观生存环境和自身主观努力缺一不可的情况下方能获得积极自由。在他看来,独处是女性通往自由的必经之路,在独处中女性方能通过自省找到与世界相处的模式;对生活、自我及他人之爱是女性追求自由的动力源泉;良好的日常生活环境则为女性获得自由创造了必要条件。