POSTMODERN POLITICS"AND THE RECONSTRUCTION OF MARXIST 1119 anti-authoritarianism,anti-essentialism,anti-foundationism,and anti-centralization and its cultural criticism about differences,disruption,fragmentation and crushability,postmodernism successfully replaced the way of discourse of classic politics and surpassed certain classic political issues,such as class struggle,social revolution, violent struggle and nurtured new political subjects on a micro level,such as feminism,homoerotism,race and identity,filling contemporary discourse with a overflow of the new type of political formality-sex,ethnicity and identity. "Postmodern politics"has absorbed the "Anti-enlightenment"element of postmodernist discourse's dissolving of the historic narrative of meta-discourse since deconstructionism,strengthening the practical significance of objective experiences from social reality in terms of thinking and construction of epistemology Moreover,it has connected the idea of dissolving"historic meta-narrative"from knowledge construction with the revolutionary process of political entity,cognitive entity and individual spirit of the Western society,thus introducing the idea into the field of cultural and political debate as a way of influencing the mode of knowledge. During this process,the Marxist discourse was also impacted inevitably.As a type of knowledge discourse, Marxist philosophy's prophetic criticism of modern social development is a holistic discourse deeply affecting the 20h century Western culture and philosophy.Its discussion on the rules of modern social development and the analysis of Marxist aesthetics into Capitalist aesthetic relationship represents a universal force of "grand narrative".During the moment of crisis of Capitalist cultural expansion and facing new cultural and political pattern and cultural ecology,this "grand narrative"force had demonstrated its incomparable sharpness, penetrating its ideas deeply into the core of cultural production and knowledge construction of Capitalist society and playing important role in radical political stage.With the decline of Imperialism and the strengthening of radical forces in the third world,rebel movements of the working class had posed great challenge to the political foundation of Capitalist society in its own political habitat.Marxist social revolution had become a wide-spread anticipation.But given its political failure in the 1960s,Western ideological world "burst the Marxist fantasy" (Best,2001,p.32)with debates and reflections.People even reached the conclusion that Marxism is overly dogmatist and narrow-minded and its theories had lost its analytic capacity towards the diversified contemporary forms of power and political activities.In France,where the storm of revolution used to be the most fierce, Skeptical and pessimistic voices like this were particularly popular.Some rising philosophers even reproached Marxism as terrorist discourse and power discourse,attributing the failure of the radical revolution to the mistakes in the guidance of Marxist class struggle,social revolution and the theory of proletarian dictatorship. These skepticism views were promoted ideologically by postmodernism since deconstructionism.The rise of deconstructionism has also witnessed the discrediting and criticism of Marxism-"the essential Marxist modal was discarded"(Best,2002,p.10).Postmodernism"started to say farewell to the Proletariat and Marxism"(Best, 2001,p.31).Claims like these could be found everywhere.However,more importantly,during the process in which postmodern thinkers turned their attention to "postmodern politics"featured by feminism,ecology movements,homoerotism,race and identity,social and cultural context has nurtured new subject concept and political powers,making Marxist theories fell from "the once widespread peak of scientific enlightenment movement"to"a never convincing cultural phase that is full of contradictions"(Mulhern,2002,p.12)."Marxist dialectics about modernity is representing thethe destiny of the society it has described and producing vitality and ideas that will lead to its own demise"(Berman,2003,p.135)
“POSTMODERN POLITICS” AND THE RECONSTRUCTION OF MARXIST 1119 anti-authoritarianism, anti-essentialism, anti-foundationism, and anti-centralization and its cultural criticism about differences, disruption, fragmentation and crushability, postmodernism successfully replaced the way of discourse of classic politics and surpassed certain classic political issues, such as class struggle, social revolution, violent struggle and nurtured new political subjects on a micro level, such as feminism, homoerotism, race and identity, filling contemporary discourse with a overflow of the new type of political formality—sex, ethnicity and identity. “Postmodern politics” has absorbed the “Anti-enlightenment” element of postmodernist discourse’s dissolving of the historic narrative of meta-discourse since deconstructionism, strengthening the practical significance of objective experiences from social reality in terms of thinking and construction of epistemology. Moreover, it has connected the idea of dissolving “historic meta-narrative” from knowledge construction with the revolutionary process of political entity, cognitive entity and individual spirit of the Western society, thus introducing the idea into the field of cultural and political debate as a way of influencing the mode of knowledge. During this process, the Marxist discourse was also impacted inevitably. As a type of knowledge discourse, Marxist philosophy’s prophetic criticism of modern social development is a holistic discourse deeply affecting the 20th century Western culture and philosophy. Its discussion on the rules of modern social development and the analysis of Marxist aesthetics into Capitalist aesthetic relationship represents a universal force of “grand narrative”. During the moment of crisis of Capitalist cultural expansion and facing new cultural and political pattern and cultural ecology, this “grand narrative” force had demonstrated its incomparable sharpness, penetrating its ideas deeply into the core of cultural production and knowledge construction of Capitalist society and playing important role in radical political stage. With the decline of Imperialism and the strengthening of radical forces in the third world, rebel movements of the working class had posed great challenge to the political foundation of Capitalist society in its own political habitat. Marxist social revolution had become a wide-spread anticipation. But given its political failure in the 1960s, Western ideological world “burst the Marxist fantasy” (Best, 2001, p. 32) with debates and reflections. People even reached the conclusion that Marxism is overly dogmatist and narrow-minded and its theories had lost its analytic capacity towards the diversified contemporary forms of power and political activities. In France, where the storm of revolution used to be the most fierce, Skeptical and pessimistic voices like this were particularly popular. Some rising philosophers even reproached Marxism as terrorist discourse and power discourse, attributing the failure of the radical revolution to the mistakes in the guidance of Marxist class struggle, social revolution and the theory of proletarian dictatorship. These skepticism views were promoted ideologically by postmodernism since deconstructionism. The rise of deconstructionism has also witnessed the discrediting and criticism of Marxism—“the essential Marxist modal was discarded” (Best, 2002, p. 10). Postmodernism “started to say farewell to the Proletariat and Marxism” (Best, 2001, p. 31). Claims like these could be found everywhere. However, more importantly, during the process in which postmodern thinkers turned their attention to “postmodern politics” featured by feminism, ecology movements, homoerotism, race and identity, social and cultural context has nurtured new subject concept and political powers, making Marxist theories fell from “the once widespread peak of scientific enlightenment movement” to “a never convincing cultural phase that is full of contradictions” (Mulhern, 2002, p. 12). “ Marxist dialectics about modernity is representing the the destiny of the society it has described and producing vitality and ideas that will lead to its own demise” (Berman, 2003, p. 135)
1120 POSTMODERN POLITICS"AND THE RECONSTRUCTION OF MARXIST Dilemma of Deconstructionism and Critical Reconstruction of the Marxist Philosophy of Totality In the Western ideological and cultural world since 1960s,with the beginning of the bleak fate of Marxism, alteration and reconstruction of various ideological forces had been more obvious and the game and contracts of different schools ideologically and culturally more prominent,which means the bleak fate of Marxist discourse was not only a decline of epistemology,but a more broad and profound conversion of cultural and political context.Also,more remarkably,though deconstructionists were unsatisfied with Marx and Engels'totality proposal,they showed preference for Marxist "revolutionary discourse"every now and then,which had showcased the power of thinking of Marxist discourse and the ideological connections between deconstructionism and Marxism on the cultural and political stage. From 1970s,there were some people in the Western academic circle who had noticed the connection between deconstructionism and Marxism.In 1990s,leading deconstructionist,French scholar Derrida's book Specters of Marx reignited discussions on this important topic.In Specters of Marx,Derrida actively discusses a kind of Marxist spirit and takes the so-called"Marxist spirit"as an opportunity of summoning"heteroplasmy" (1999,p.8).Derrida says emotionally:"Upon rereading the Manifesto and several other great works of Marx,I said to myself that I knew of few texts in the philosophical tradition,perhaps none,whose lesson appears more urgent today if we think about their Marx and Engels'words about themselves might becoming outdated and their innate insurmountable historicalness"."it would always be a mistake not to read,reread and discuss Marx- among others-beyond scholarly.And it would be increasingly wrong in terms of responsibility theoretically, philosophically and politically"(1999:21).Derrida favors the critical spirit of Marxism and focuses on how to inherit a Marxism as a kind of critical spirit in an opposing way of thinking.Derrida's view typically demonstrates deconstructionists'efforts to "write"Marxism,which is high identical to the tendency of postmodern thinkers'"rewriting Marxism"from the perspective of "deconstructionism",such as Michel Foucault,Lyotard,Jean Baudrillard,Edward Said,Fredric R.Jameson,Ernesto Laclau,and Chantal Mouffe, constituting the radical and sharp ideological trend of"deconstructive Marxism". With the overwhelming contemporary cultural study and the rise of mass culture,diminishing elite cultural modal and the dominating culturalism,"deconstructive Marxism"plays important role."deconstructive Marxism"values the Marxist way of raising questions and critical spirit in the backdrop of capitalism culture, embodying a kind of"post-Marxist"tendency"engraved"with Marxist discourse in the context of"post-modern politics".With emerging eschatological ideas and the all-time low of Marxist spirit,many left-wing scholars were hopeful about this"engraving",deeming it an effort to rejuvenate Marxism.This is quite obvious among many philosophers,such as Jameson,Julia Kristeva,Lyotard,Baudrillard,Laclau,and Mouffe.This way of thinking was also reproached.Contemporary British Terry Eagleton decisively rejected the stand of "deconstructive Marxism".When Derrida shows his willingness to get intimate with Marxism in Specters of Marx,Eagleton said ironically:"Just when Marxism gets to the edge,Derrida tries to get close to it"."We couldn't help but ask,during the long night of the Reagan-Thatcher Age,where is Jacques Derrida when we needed him?"(1999,p.121).Eagleton believes that the radicalness of deconstructionism represented by Derrida is skeptical-"No matter what Derrida would like to think,in practical operation,Deconstructionism is nothing
1120 “POSTMODERN POLITICS” AND THE RECONSTRUCTION OF MARXIST Dilemma of Deconstructionism and Critical Reconstruction of the Marxist Philosophy of Totality In the Western ideological and cultural world since 1960s, with the beginning of the bleak fate of Marxism, alteration and reconstruction of various ideological forces had been more obvious and the game and contracts of different schools ideologically and culturally more prominent, which means the bleak fate of Marxist discourse was not only a decline of epistemology, but a more broad and profound conversion of cultural and political context. Also, more remarkably, though deconstructionists were unsatisfied with Marx and Engels’ totality proposal, they showed preference for Marxist “revolutionary discourse” every now and then, which had showcased the power of thinking of Marxist discourse and the ideological connections between deconstructionism and Marxism on the cultural and political stage. From 1970s, there were some people in the Western academic circle who had noticed the connection between deconstructionism and Marxism. In 1990s, leading deconstructionist, French scholar Derrida’s book Specters of Marx reignited discussions on this important topic. In Specters of Marx, Derrida actively discusses a kind of Marxist spirit and takes the so-called “Marxist spirit” as an opportunity of summoning “heteroplasmy” (1999, p. 8). Derrida says emotionally: “Upon rereading the Manifesto and several other great works of Marx, I said to myself that I knew of few texts in the philosophical tradition, perhaps none, whose lesson appears more urgent today if we think about their Marx and Engels’ words about themselves might becoming outdated and their innate insurmountable historicalness”. “it would always be a mistake not to read, reread and discuss Marxamong others - beyond scholarly. And it would be increasingly wrong in terms of responsibility theoretically, philosophically and politically” (1999: 21). Derrida favors the critical spirit of Marxism and focuses on how to inherit a Marxism as a kind of critical spirit in an opposing way of thinking. Derrida’s view typically demonstrates deconstructionists’ efforts to “write” Marxism, which is high identical to the tendency of postmodern thinkers’ “rewriting Marxism” from the perspective of “deconstructionism”, such as Michel Foucault, Lyotard, Jean Baudrillard, Edward Said, Fredric R. Jameson, Ernesto Laclau, and Chantal Mouffe, constituting the radical and sharp ideological trend of “deconstructive Marxism”. With the overwhelming contemporary cultural study and the rise of mass culture, diminishing elite cultural modal and the dominating culturalism, “deconstructive Marxism” plays important role. “deconstructive Marxism” values the Marxist way of raising questions and critical spirit in the backdrop of capitalism culture, embodying a kind of “post-Marxist” tendency “engraved” with Marxist discourse in the context of “post-modern politics”. With emerging eschatological ideas and the all-time low of Marxist spirit, many left-wing scholars were hopeful about this “engraving”, deeming it an effort to rejuvenate Marxism. This is quite obvious among many philosophers, such as Jameson, Julia Kristeva, Lyotard, Baudrillard, Laclau, and Mouffe. This way of thinking was also reproached. Contemporary British Terry Eagleton decisively rejected the stand of “deconstructive Marxism”. When Derrida shows his willingness to get intimate with Marxism in Specters of Marx, Eagleton said ironically: “Just when Marxism gets to the edge, Derrida tries to get close to it”. “We couldn’t help but ask, during the long night of the Reagan-Thatcher Age, where is Jacques Derrida when we needed him?” (1999, p. 121). Eagleton believes that the radicalness of deconstructionism represented by Derrida is skeptical—“No matter what Derrida would like to think, in practical operation, Deconstructionism is nothing
POSTMODERN POLITICS"AND THE RECONSTRUCTION OF MARXIST 1121 like radical Marxism.Instead,it's like a form of replacement of textual politics"(1999,p.121).Eagleton's political interpretation is extremely profound.In his sarcastic criticism,the purpose of deconstructionism's coziness to Marxism is crystal clear:for deconstructionism,critical spirit of Marxism was a strategy for struggle. But it only praised Marxism as a"spirit"in terms of radical strategy and didn't not form an ally in term of in-depth ideology.Moreover,as a modal of"grand narrative",the Marxist thinking of a general plan for the development of human society was one of the general ideology that deconstructionism attempted to destroy. When Marxism was confronted with the most severe challenges by postmodernism since deconstructionism, Derrida could borrow Marxism's critical spirit to plant the wedge of revolutionary radicalness in deconstructionist thinking.Eagleton was unhappy about deconstructionist move of"political speculation",which was why he spared no efforts in criticizing Derrida's deconstructionism.He maintained:"Marxism not only attracting Derrida with its marginal position.The plainness of its alternative political theories make it more charming for Derrida"(1999,p.122).This has pointed out the contradictions of"deconstructive Marxism".Since in the context of"postmodern politics",Derrida and his deconstructionism didn't go deep into the contemporary Western cultural and political reality,which was why they couldn't provide contemporary real-time politics with steady theoretical foundation and ideological conviction.Though ideologically,deconstructionism,especially Derrida poses enormous challenges to modern Western capitalist ideology with skeptical voices.His subversive and critical spirit appealed the ambition to challenge a political structure with increasing hegemony and power centralization in a centrifugal political practice.But it is divorced from profound historical awareness and actual practical standing,.the“madness and violence”of“deconstructive'”“politics”is left with nothing but“a hair-raising radicalism"(1981,p.134). Eagleton's criticism is not random or groundless.Since the 1960s,due to the turn of realistic context, "deconstructive Marxism"has been trying to insert the wedge of revolutionary radicalness in its thinking norm by the process of dissolving the concept of"totality"and"grand narrative"theories,which aims to obtain legitimate face of"revolution".This,by itself,is a suspicious political practice.During a period when left-wing cultural and political studies were at an all-time low,"deconstructive Marxism"was leading the cultural trend.But,from the point of view of contemporary capitalist cultural and political reality,"postmodern politics"supported by deconstructionists is not a rational and ideal spiritual conviction and practical formality.When postmodernism was comprehensively penetrating cultural,political and aesthetic fields of studies in contemporary Western society with a radical face,its flaws were also completely exposed.American scholar Derrick Ferre says that when using the concept of "postmodern",we hope "to endow it with certain content and a series of ethical and epistemological features as if we have know what the world is going to be like after modern.But actually,we know very little about it"(David Griffin,1998,p.210).Another scholar from the United States,Albert Borgman, also maintains that"Postmodernist words boasts cruel critical power.But most of them hardly make any sense in that it couldn't show us the boundary of postmodern,or anything beyond it"(2003,p.4).While"postmodernist discourse"since deconstructionism were getting spectacular,Marxist discourse demonstrated consistent ideological tension and critical cultural influences.When the Marxist concept of totality and "grand narrative" discourse are under fundamental impact,Marxism still upholds its critical capacity and theoretical reconstruction competence in the capitalist global narrative.American scholar Marshall Berman values this ideological tension and influence of Marxist philosophy and thoughts very much.He proposes:"There is tension between Marx's
“POSTMODERN POLITICS” AND THE RECONSTRUCTION OF MARXIST 1121 like radical Marxism. Instead, it’s like a form of replacement of textual politics” (1999, p. 121). Eagleton’s political interpretation is extremely profound. In his sarcastic criticism, the purpose of deconstructionism’s coziness to Marxism is crystal clear: for deconstructionism, critical spirit of Marxism was a strategy for struggle. But it only praised Marxism as a “spirit” in terms of radical strategy and didn’t not form an ally in term of in-depth ideology. Moreover, as a modal of “grand narrative”, the Marxist thinking of a general plan for the development of human society was one of the general ideology that deconstructionism attempted to destroy. When Marxism was confronted with the most severe challenges by postmodernism since deconstructionism, Derrida could borrow Marxism’s critical spirit to plant the wedge of revolutionary radicalness in deconstructionist thinking. Eagleton was unhappy about deconstructionist move of “political speculation”, which was why he spared no efforts in criticizing Derrida’s deconstructionism. He maintained: “Marxism not only attracting Derrida with its marginal position. The plainness of its alternative political theories make it more charming for Derrida” (1999, p. 122). This has pointed out the contradictions of “deconstructive Marxism”. Since in the context of “postmodern politics”, Derrida and his deconstructionism didn’t go deep into the contemporary Western cultural and political reality, which was why they couldn’t provide contemporary real-time politics with steady theoretical foundation and ideological conviction. Though ideologically, deconstructionism, especially Derrida poses enormous challenges to modern Western capitalist ideology with skeptical voices. His subversive and critical spirit appealed the ambition to challenge a political structure with increasing hegemony and power centralization in a centrifugal political practice. But it is divorced from profound historical awareness and actual practical standing, the “madness and violence” of “deconstructive” “politics” is left with nothing but “a hair-raising radicalism” (1981, p. 134). Eagleton’s criticism is not random or groundless. Since the 1960s, due to the turn of realistic context, “deconstructive Marxism” has been trying to insert the wedge of revolutionary radicalness in its thinking norm by the process of dissolving the concept of “totality” and “grand narrative” theories, which aims to obtain legitimate face of “revolution”. This, by itself, is a suspicious political practice. During a period when left-wing cultural and political studies were at an all-time low, “deconstructive Marxism” was leading the cultural trend. But, from the point of view of contemporary capitalist cultural and political reality, “postmodern politics” supported by deconstructionists is not a rational and ideal spiritual conviction and practical formality. When postmodernism was comprehensively penetrating cultural, political and aesthetic fields of studies in contemporary Western society with a radical face, its flaws were also completely exposed. American scholar Derrick Ferre says that when using the concept of “postmodern”, we hope “to endow it with certain content and a series of ethical and epistemological features as if we have know what the world is going to be like after modern. But actually, we know very little about it” (David Griffin, 1998, p. 210). Another scholar from the United States, Albert Borgman, also maintains that “Postmodernist words boasts cruel critical power. But most of them hardly make any sense in that it couldn’t show us the boundary of postmodern, or anything beyond it” (2003, p. 4). While “postmodernist discourse” since deconstructionism were getting spectacular, Marxist discourse demonstrated consistent ideological tension and critical cultural influences. When the Marxist concept of totality and “grand narrative” discourse are under fundamental impact, Marxism still upholds its critical capacity and theoretical reconstruction competence in the capitalist global narrative. American scholar Marshall Berman values this ideological tension and influence of Marxist philosophy and thoughts very much. He proposes: “There is tension between Marx’s
1122 POSTMODERN POLITICS"AND THE RECONSTRUCTION OF MARXIST critical vision and radical hopes"(2003,p.154).This indicates that under capitalist global narrative,Marxism is not an ideological heritage to be neglected.This ideological heritage is not Derrida's"deconstructive Marxism", but Marxist's spirit of cultural practice and criticism.American scholars Douglas Kellner and Steven Best point out:"Although the postmodern emphasis of micro politics,New Social Movement and the diversity of struggle is inspiring,its interrogation of macro politics,trade unions,economic struggle and traditional politics is biased and dogmatic,just like modern theories it is opposed to"(2001,p.237).This bias and dogmatism has damaged the reputation of postmodernism as well as rousing suspicion on the values of"postmodern Marxist thinkers".At present,the ideological trend created by "postmodern politics"is not over yet while radical impulse of deconstructionism is still prominent,which is why such a moment is quite vivid and essential to rethink the Marxist ideological tension and critical stand,reconstruct Marxist concept of totality and further deepen and strengthen Marxist theological inspiration.Just like Adorno put it,"postmodern politics"is"the Enlightenment of Enlightenment"and"Marx is the son of Enlightenment in many ways"(David Harvey,2003,p.23). References Berman,Marshall.(2003).All That Is Solid Melts into Air.(Zhang Ji,Xu Dajian,Trans.).Beijing:Commercial. Best,Steven,et al.(2002).Postmodern Turn.(Chen Gang,Trans.).Nanjing:Nanjing University. Best,Steven,et al.(2001).Postmodern Theory:Critical Interrogations.(Zhang Zhibing,Trans.).Beijing:Central Compilation and Translation. Borgmann,Albert.(2003).Crossing the Postmodern Divide.(Meng Qingshi,Trans.)Beijing:Commercial. Derrida,Jacques.(1999).Spectre of Marx.(He Yi,Trans.).Beijing:Renmin University,. Derrida,Jacques.(1976).OfGrammatology.Baltimore:Johns Hopkins University,. Derrida,Jacques.(2005).OfGrammatology.(Wang Tangjia,trans.).Shanghai:Shanghai People's. Derrida,Jacques.(2001).Writing and Difference.(Zhang Ning,Trans.).Beijing:SDX Joint. Eagleton,Terry.(2006).Phenomenology,Hermeneutics,and Reception Theory:Contemporary Literary Theory.(Wang Fengzhen, Trans.).Najing:Jiangsu Education. Eagleton,Terry.(1998).Politics,Philosophy and Lust in History.(Ma Hailiang,trans.).Beijing:China Social Sciences. Eagleton,Terry Benjamin,Walter.(1981).Towards a Revolutionary Criticism.London:Verso. Foucault,Michel.(1997).The Eyes of Power,Interviews with Michel Foucault.(Yan Feng,Trans.).Shanghai:Shanghai People's Publishing House. Griffin David.(1998).Postmodern Visions.(Wang Chengbing,Trans.)Beijing:Central Compilation and Translation,. Harvey,David.(2003).The Condition of Postmodernity.(Yan Jia,Trans.).Beijing:Commercial. Jameson,Fredric.(1999).The Political Unconscious.(Wang Fengzhen,Chen Yongguo,Trans).Beijing:China Social Sciences. Jameson,Fredric.(1997).Postmodernism.or the Cultural Logic of Late Capitalism.New York:Duke University. Kellner,Douglas,et al.(2001).Postmodern Theory:Critical Interrogations.(Zhang Zhibing,Trans.).Beijing:Central Compilation and Translation. Lyotard,Jean-Francois.(1997).The Postmodern Condition:A Report on Knowledge.(Che Jinshan,Trans.).Beijing:SDX Joint, Miller,J.Hillis.(1998).Restate Deconstruction.(Guo Yingjian and others,Trans.).Beijing:China Social Sciences.. Mulhern,Francis.(2002).Contemporary Marxist Literary Criticism.(Liu Xiangyu and others,Trans.).Beijing:Peking University
1122 “POSTMODERN POLITICS” AND THE RECONSTRUCTION OF MARXIST critical vision and radical hopes” (2003, p. 154). This indicates that under capitalist global narrative, Marxism is not an ideological heritage to be neglected. This ideological heritage is not Derrida’s “deconstructive Marxism”, but Marxist’s spirit of cultural practice and criticism. American scholars Douglas Kellner and Steven Best point out: “Although the postmodern emphasis of micro politics, New Social Movement and the diversity of struggle is inspiring, its interrogation of macro politics, trade unions, economic struggle and traditional politics is biased and dogmatic, just like modern theories it is opposed to” (2001, p. 237). This bias and dogmatism has damaged the reputation of postmodernism as well as rousing suspicion on the values of “postmodern Marxist thinkers”. At present, the ideological trend created by “postmodern politics” is not over yet while radical impulse of deconstructionism is still prominent, which is why such a moment is quite vivid and essential to rethink the Marxist ideological tension and critical stand, reconstruct Marxist concept of totality and further deepen and strengthen Marxist theological inspiration. Just like Adorno put it, “postmodern politics” is “the Enlightenment of Enlightenment” and “Marx is the son of Enlightenment in many ways” (David Harvey, 2003, p. 23). References Berman, Marshall. (2003). All That Is Solid Melts into Air. (Zhang Ji, Xu Dajian, Trans.). Beijing: Commercial. Best, Steven, et al. (2002). Postmodern Turn. (Chen Gang, Trans.). Nanjing: Nanjing University. Best, Steven, et al. (2001). Postmodern Theory: Critical Interrogations. (Zhang Zhibing, Trans.). Beijing: Central Compilation and Translation. Borgmann, Albert. (2003). Crossing the Postmodern Divide. (Meng Qingshi, Trans.). Beijing: Commercial. Derrida, Jacques. (1999). Spectre of Marx. (He Yi, Trans.). Beijing: Renmin University,. Derrida, Jacques. (1976). Of Grammatology. Baltimore: Johns Hopkins University,. Derrida, Jacques. (2005). Of Grammatology. (Wang Tangjia, trans.). Shanghai: Shanghai People’s. Derrida, Jacques. (2001). Writing and Difference. (Zhang Ning, Trans.). Beijing: SDX Joint. Eagleton, Terry. (2006). Phenomenology, Hermeneutics, and Reception Theory: Contemporary Literary Theory. (Wang Fengzhen, Trans.). Najing: Jiangsu Education. Eagleton, Terry. (1998). Politics, Philosophy and Lust in History. (Ma Hailiang, trans.). Beijing: China Social Sciences. Eagleton,Terry & Benjamin, Walter. (1981). Towards a Revolutionary Criticism. London: Verso. Foucault,Michel. (1997). The Eyes of Power, Interviews with Michel Foucault. (Yan Feng, Trans.). Shanghai: Shanghai People’s Publishing House. Griffin David. (1998). Postmodern Visions. (Wang Chengbing, Trans.). Beijing: Central Compilation and Translation,. Harvey, David. (2003). The Condition of Postmodernity. (Yan Jia, Trans.). Beijing: Commercial. Jameson, Fredric. (1999). The Political Unconscious. (Wang Fengzhen, Chen Yongguo, Trans). Beijing: China Social Sciences.. Jameson, Fredric. (1997). Postmodernism, or the Cultural Logic of Late Capitalism. New York: Duke University. Kellner, Douglas, et al. (2001). Postmodern Theory: Critical Interrogations. (Zhang Zhibing, Trans.). Beijing: Central Compilation and Translation. Lyotard, Jean-Francois. (1997). The Postmodern Condition: A Report on Knowledge. (Che Jinshan, Trans.). Beijing: SDX Joint,. Miller, J.Hillis. (1998). Restate Deconstruction. (Guo Yingjian and others, Trans.). Beijing: China Social Sciences.. Mulhern, Francis. (2002). Contemporary Marxist Literary Criticism. (Liu Xiangyu and others, Trans.). Beijing: Peking University
Journal of Literature and Art Studies,December 2015,Vol.5,No.12,1123-1128 doi:10.17265/2159-5836/2015.12.003 DAVD PUBLISHING Construction the Value Dimensions of"Chinese Dream": Take the Film American Dreams in China as an Example" YIN Qing-hong Shanghai Jiao Tong University,Shanghai,China In recent years,the "China Dream"has become a popular topic in Mainland China.To tell the stories of the "Chinese Dream"from different aspect in the field of literary and artistic creation have emerged as a significant phenomenon.To some extent,these texts can be regarded as national allegory.This paper will take the film American Dreams in China as a case,to provide some thoughts on the value dimensions for the construction of the “Chinese Dreams'” Keywords:Chinese Dream,National Allegory,Value Dimensions Through recent years,the"Chinese Dreams"has become a popular topic in Mainland China and also a form of Chinese government's self-awareness.To elaborate the theoretical connotation of the"Chinese Dreams"from the theoretical angel and to tell stories of it in the field of literary and artistic creation have emerged as a significant phenomenon both in China's intellectual circles and its literary and artistic field.How does a traditional China create and nourish the present China?How should China see its future?The film American Dreams in China is an appropriate text on integrating the general public's historical memories and the state ideology construction.Directed by Peter Chan,an accomplished Hong Kong director,the film was released in Mainland China in May,2013.The box office returns reached 500 million within just one month,and it enjoyed near-unanimous backing from the critics.This article attempts to take the film as a case,to provide some thoughts on the value dimensions for the construction of the "Chinese Dreams" "Chinese Dream":As a Text of National Allegory When talking about the 3rd-world literature,Jameson said "All third-world texts are necessarily,I want to argue,allegorical and in a very specific way:they are to be read as what I will call national allegories."As this opinion may sound too assertive and prejudiced,it still enjoys accuracy and effectiveness when interpreting many of today's literary and artistic texts in China.The story of the film American Dreams in China took place in the Acknowledgements:This paper was funded by:(1)the project "Marxism Aesthetics Tradition and Contemporary Critic Practice",the No.of the funding project is 15SQWT24;(2)China National Find of Social Sciences"the Research of Fundamental Problems of the Contemporary Aesthetic and Criticism Forms"(15ZDB023). YIN Qing-hong is a lecturer in the School of Humanities at Shanghai Jiao Tong University and he also is an editor of the journal of Research on Marxist Aesthetics.His main research fields cover Marxism Aesthetics,the anthropology of art,art and culture identity,and Cultural Theory. Fredric Jameson,Postmodernism,Or,The Cultral Logic of the Late Capitalism,Duke University Press,1992
Journal of Literature and Art Studies, December 2015, Vol. 5, No. 12, 1123-1128 doi: 10.17265/2159-5836/2015.12.003 Construction the Value Dimensions of “Chinese Dream”: Take the Film American Dreams in China as an Example YIN Qing-hong Shanghai Jiao Tong University, Shanghai, China In recent years, the “China Dream” has become a popular topic in Mainland China. To tell the stories of the “Chinese Dream” from different aspect in the field of literary and artistic creation have emerged as a significant phenomenon. To some extent, these texts can be regarded as national allegory. This paper will take the film American Dreams in China as a case, to provide some thoughts on the value dimensions for the construction of the “Chinese Dreams”. Keywords: Chinese Dream, National Allegory, Value Dimensions Through recent years, the “Chinese Dreams” has become a popular topic in Mainland China and also a form of Chinese government’s self-awareness. To elaborate the theoretical connotation of the “Chinese Dreams” from the theoretical angel and to tell stories of it in the field of literary and artistic creation have emerged as a significant phenomenon both in China’s intellectual circles and its literary and artistic field. How does a traditional China create and nourish the present China? How should China see its future? The film American Dreams in China is an appropriate text on integrating the general public’s historical memories and the state ideology construction. Directed by Peter Chan, an accomplished Hong Kong director, the film was released in Mainland China in May, 2013. The box office returns reached 500 million within just one month, and it enjoyed near-unanimous backing from the critics. This article attempts to take the film as a case, to provide some thoughts on the value dimensions for the construction of the “Chinese Dreams”. “Chinese Dream”: As a Text of National Allegory When talking about the 3rd-world literature, Jameson said “All third-world texts are necessarily, I want to argue, allegorical and in a very specific way: they are to be read as what I will call national allegories.”1 As this opinion may sound too assertive and prejudiced, it still enjoys accuracy and effectiveness when interpreting many of today’s literary and artistic texts in China. The story of the film American Dreams in China took place in the Acknowledgements: This paper was funded by: (1) the project “Marxism Aesthetics Tradition and Contemporary Critic Practice”, the No. of the funding project is 15SQWT24; (2) China National Find of Social Sciences “the Research of Fundamental Problems of the Contemporary Aesthetic and Criticism Forms” (15ZDB023). YIN Qing-hong is a lecturer in the School of Humanities at Shanghai Jiao Tong University and he also is an editor of the journal of Research on Marxist Aesthetics. His main research fields cover Marxism Aesthetics, the anthropology of art, art and culture identity, and Cultural Theory. 1 Fredric Jameson, Postmodernism, Or, The Cultural Logic of the Late Capitalism, Duke University Press,1992. D DAVID PUBLISHING