Tuesday, 7.10., 19.00
𝐖𝐡𝐲 𝐃𝐢𝐝 𝐭𝐡𝐞 𝐂𝐡𝐢𝐧𝐞𝐬𝐞 𝐏𝐞𝐨𝐩𝐥𝐞 𝐂𝐡𝐨𝐨𝐬𝐞 𝐌𝐚𝐫𝐱𝐢𝐬𝐦?
Faculty of Arts, Room 426
The fact that the Chinese people embraced Marxism – a phenomenon of world-historical significance – can be broadly understood through five interrelated perspectives. First, Marxism was a Western theory that sharply criticized the West: while the Chinese admired Western achievements, they deeply resented Western arrogance, which gave Marxism particular appeal. Second, it was an idealist theory grounded in realism, seeking to justify and realize human values based on objective facts; for a nation striving to uphold the ancient ideal of tianxia (“all under heaven”) within the modern technological age, this was profoundly inspiring. Third, Marxism offered a “sacred” theory in an otherwise profane age; for a people whose cultural tradition emphasized “immanent transcendence,” this quality resonated deeply. Fourth, it was a theory that transcended theory, elevating pre-theoretical or non-theoretical human activity above theory itself, which appealed to a nation that was both pragmatic and rational. Finally, Marxism embodied a rationalism critical of rationalism, satisfying the modern psychological need of the Chinese, who trusted their own tradition of reasonableness (lixing) to counterbalance, while also learning from the West’s advantage in rationality (lizhi).
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Wednesday, 8.10., 18.00
𝐆𝐞𝐫𝐦𝐚𝐧 𝐰𝐨𝐫𝐤𝐢𝐧𝐠-𝐜𝐥𝐚𝐬𝐬 𝐦𝐨𝐯𝐞𝐦𝐞𝐧𝐭 𝐚𝐬 “𝐭𝐡𝐞 𝐡𝐞𝐢𝐫 𝐭𝐨 𝐆𝐞𝐫𝐦𝐚𝐧 𝐜𝐥𝐚𝐬𝐬𝐢𝐜𝐚𝐥 𝐩𝐡𝐢𝐥𝐨𝐬𝐨𝐩𝐡𝐲”
Faculty of arts, Room 15
Frederick Engels said that “The German working-class movement is the heir to German classical philosophy.” Can we, in a similar tone, say that China’s socialist cause is the heir to the European Enlightenment and the French Revolution? Answering this question depends on how “socialism with Chinese characteristics” treats the values of “freedom,” “equality,” and “solidarity” advocated by the European Enlightenment and the French Revolution, and how it manages the contradictions among these values; how it unifies negative freedom with positive freedom, formal equality with substantive equality, and abstract solidarity with concrete solidarity. It also depends on whether those who call themselves socialists in China attach importance not only to “modern values” such as “freedom,” “equality,” and “solidarity,” but also to “postmodern values” such as “security,” “sustainability,” and “diversity”; and in the process of defending and realizing these values, whether they pay attention not only to the relevant experiences and lessons of other countries, but also to China’s particular problems and resources.
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Since 2020, 𝐓𝐨𝐧𝐠 𝐒𝐡𝐢𝐣𝐮𝐧 has served as Chancellor of Shanghai New York University and is a Professor of Philosophy in the Department of Philosophy at East China Normal University (ECNU). Professor Tong is the author of more than ten monographs, including Critique and Practice: Essays on Jürgen Habermas’s Critical Theory (Beijing, 2007/2015), as well as over one hundred scholarly articles. He has translated several significant works into Chinese, among them Jürgen Habermas’s 1992 book Between Facts and Norms: Contributions to a Discourse Theory of Law and Democracy.
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Torek, 7.10., 19.00
𝐙𝐚𝐤𝐚𝐣 𝐬𝐨 𝐊𝐢𝐭𝐚𝐣𝐜𝐢 𝐢𝐳𝐛𝐫𝐚𝐥𝐢 𝐦𝐚𝐫𝐤𝐬𝐢𝐳𝐞𝐦?
Filozofska fakulteta, predavalnica 426
Dejstvo, da so Kitajci sprejeli marksizem – pojav svetovno zgodovinskega pomena – je mogoče v grobem razumeti skozi pet medsebojno povezanih vidikov. Prvič, marksizem je bila zahodna teorija, ki je ostro kritizirala Zahod. Kitajci so sicer občudovali zahodne dosežke, a hkrati globoko prezirali zahodno aroganco, zaradi česar je bil marksizem posebej privlačen. Drugič, bil je idealistična teorija, utemeljena na realizmu, ki je skušala upravičiti in uresničiti človeške vrednote na podlagi objektivnih dejstev. Za narod, ki je stremel k ohranjanju starodavnega ideala tianxia (“vse pod nebom”) v moderni tehnološki dobi, je bil to izjemno navdihujoč pristop. Tretjič, marksizem je ponujal “sveto” teorijo v sicer profanem času. Za ljudstvo, katerega kulturna tradicija je poudarjala “imanentno transcendenco,” je imela ta lastnost globok odmev. Četrtič, bil je teorija, ki je presegala samo teorijo, saj je povzdigovala pred teoretske ali ne teoretske človeške dejavnosti nad teorijo samo, kar je nagovarjalo narod, ki je bil hkrati pragmatičen in razumen. In petič, marksizem je poosebljal racionalizem, kritičen do racionalizma, kar je zadovoljevalo sodobne psihološke potrebe Kitajcev, ki so zaupali lastni tradiciji razumnosti (lixing), da se bo zoperstavila napredku zahodne racionalnosti (lizhi) in se hkrati od njega učila.
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Sreda, 8.10., 18.00
𝐆𝐞𝐫𝐦𝐚𝐧 𝐰𝐨𝐫𝐤𝐢𝐧𝐠-𝐜𝐥𝐚𝐬𝐬 𝐦𝐨𝐯𝐞𝐦𝐞𝐧𝐭 𝐚𝐬 “𝐭𝐡𝐞 𝐡𝐞𝐢𝐫 𝐭𝐨 𝐆𝐞𝐫𝐦𝐚𝐧 𝐜𝐥𝐚𝐬𝐬𝐢𝐜𝐚𝐥 𝐩𝐡𝐢𝐥𝐨𝐬𝐨𝐩𝐡𝐲”
Filozofska fakulteta, predavalnica 15
Nemško delavsko gibanje kot “dedič nemške klasične filozofije”
Friedrich Engels je dejal: “Nemško delavsko gibanje je dedič nemške klasične filozofije.” Ali lahko na podoben način rečemo, da je kitajska socialistična pot dedinja evropskega razsvetljenstva in francoske revolucije? Odgovor na to vprašanje je odvisen od tega, kako “socializem s kitajskimi značilnostmi” obravnava vrednote “svobode,” “enakosti” in “solidarnosti,” ki jih je zagovarjalo evropsko razsvetljenstvo in francoska revolucija, ter kako ureja protislovja med temi vrednotami; kako združuje negativno svobodo s pozitivno svobodo, formalno enakost z vsebinsko enakostjo in abstraktno solidarnost s konkretno solidarnostjo. Odvisno je tudi od tega, ali tisti, ki se na Kitajskem imenujejo socialisti, pripisujejo pomen ne le “modernim vrednotam,” kot so “svoboda,” “enakost” in “solidarnost,” temveč tudi “postmodernim vrednotam,” kot so “varnost,” “trajnost” in “raznolikost”; ter ali pri obrambi in uresničevanju teh vrednot posvečajo pozornost ne le ustreznim izkušnjam in naukom drugih držav, temveč tudi posebnim kitajskim težavam in virom.
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𝐓𝐨𝐧𝐠 𝐒𝐡𝐢𝐣𝐮𝐧 od leta 2020 opravlja funkcijo rektorja Univerze New York v Šanghaju in je profesor filozofije na Oddelku za filozofijo na Vzhodno-kitajski normalni univerzi (ECNU). Profesor Tong je avtor več kot desetih monografij, med drugim Critique and Practice: Essays on Jürgen Habermas’s Critical Theory (Beijing, 2007/2015), ter več kot sto znanstvenih člankov. Prevedel je več pomembnih del v kitajščino, med njimi tudi delo Jürgena Habermasa iz leta 1992 Between Facts and Norms: Contributions to a Discourse Theory of Law and Democracy (Med dejstvi in normami: prispevki k diskurzivni teoriji prava in demokracije).
𝑆𝑙𝑖𝑘𝑎: 𝐶ℎ𝑟𝑖𝑠 𝑀𝑎𝑟𝑘𝑒𝑟, 𝐷𝑖𝑚𝑎𝑛𝑐ℎ𝑒 𝑎̀ 𝑃𝑒́𝑘𝑖𝑛 (1956)
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