内容简介

In a comparative philosophical perspective, Jiwei Ci provides an thought-provoking philosophical and psychological interpretation of the history of Chinese revolution from Maoist utopianism to reform-era hedonism. Ci argues against the common conception of the Maoist project as ascetic utopianism. Instead, he sees sublimated hedonism as an integral part of utopianism, and through ideological bankruptcy caused by the irreconcilable separation between reality and meaning creates nihilism, in turn leading to full-scale hedonism. Under this universalizing framework, Ci presents the materialist roots of Maoism his detour on the road to capitalism, reframes the Great Leap Forward and Cultural Revolution as struggles against the routinization or depersonalization of charisma,and even reinterprets the Democracy movement and recent anti-corruption agitation as inherently hedonistic.

下载地址

豆瓣评论

  • Lincredible#0
    慈继伟老师的英文隽永悠长又精准犀利,简直是写作范版。但如此优秀又如此相关的作品却只能用英文书写,又何尝不是折射出后毛时代中国的某些精神与道德特性?作者用了复杂且绵密的辩证法,讨论西方-中国、中心-边缘、革命-生产、遗忘-记忆、道德-信仰、个人-集体等多重二元概念之间的共生关系,发掘出邓改革背后与毛革命之间的隐秘联系,即乌托邦主义本身对物质极大丰富的渴求与去除了作为手段的简朴主义、作为政治控制里的克里斯马领袖毛本人与作为信仰根基的马克思主义历史决定论的“享乐主义”(hedonism)之间有相似甚至是继承的关系。全书论述的最大问题除了对中国的整体性处理之外,还有过度的历史目的论倾向,似乎共产主义的出现、延续、崩溃与(某种意义的)再生是必然的,慈老师自己走进了自己挖的坑,但也不损作品整体上的精彩。02-19
  • cercidai
    老师的老师 = = 01-12
  • takethedive
    在五六十年代确实是有一大批人相信乌托邦会存在,并希望有一只手把自己从困顿中解救出来,部分事与愿违。leader对sheer human will深信不疑,鼓励voluntarism但看不到尽头的话也让人失去信任。“people were weak from exhaustion and exhausted from expending energy in vain.” 现在相比过去也没有变化11-09
  • 溪山
    写的天马行空的,乌托邦主义是一种迟到的享乐主义:吃苦在前,享乐在后,国族寓言的复写,没太大意思04-16

猜你喜欢

大家都喜欢