每一次科技革命都会带来社会生活的变化,而每一次社会生活的变化也需要构造属于不同时代的社会理论.在人类的前三次科技革命中,我们分别建构了市民社会理论、古典社会理论和后现代社会理论.随着以数字技术、生物技术和智能技术为代表的第四次科技革命的来临,自启蒙以来的人的概念遭到了前所未有的冲击,因而我们需要突破传统的人的范畴,也需要突破建立在这种范畴基础上的各种社会理论谱系.对应于第四次科技革命,我们需要重建一个新的社会理论,我们可以称之为后人类的社会理论.这一社会理论已经明显将生物社会性、新生命形态和社会加速批判作为其主要的内容.随着数字技术、生物技术和智能技术进一步的发展,我们相信后人类的社会理论会进一步完善,成为理解未来社会最重要的理论范式.

从马克思的《博士论文》到历史唯物主义真正成形的文献《德意志意识形态》,马克思对自由和人类解放问题的思考经历了三个不同的阶段,分别是通过伊壁鸠鲁对原子偏斜运动的分析,得出的自我意识的自由;在费尔巴哈和赫斯影响下,形成的基于人的类本质的解放和人的总体自由;最后在历史唯物主义思想形成之后,从资本主义社会内部,找到其无法克服的内部矛盾,从而在现实历史的层面上实现革命化的现实解放,最终实现对资本主义扬弃的自由,而这势必意味着基于历史科学的共产主义的实现.

当代以阿列克斯· 威廉姆斯和尼克· 斯尔尼塞克为代表的加速主义者,从不同于批判现代性的西方马克思主义角度切入对资本主义的批判.在他们看来,马克思不是现代性的拒绝者,而是积极的参与者.加速主义意味着让资本主义的机制加速运动,从而促进它的崩溃.斯尔尼塞克从加速主义的角度思考了当代资本主义的最新形式:平台资本主义.平台资本主义以数字平台及数据来获得权力和利润.斯尔尼塞克将平台分为五种,即广告平台、云平台、工业平台、共享平台、精益平台.这些数字平台竞争主要围绕着三个要素来进行,即数据、节点、用户.数字平台的出现,让无产阶级更加边缘化,其薪酬和工作的稳定性降低,无产阶级陷入流动和分散.斯尔尼塞克希望从平台本身出发,找到走出平台资本主义并实现无产阶级解放的路径.

人类的身体,尤其是当代女性的身体,早已不是那个纯粹的自然性的存在物,在一定程度上,女性身体就是一种镌刻在肉身之上不平等的性别关系的体现.对附着在女性身体之上社会关系的魔咒的祛魅,必须依赖于对之进行深入的哲学考察.这种哲学考察并非是单一层面的,而是同时蕴含在三个侧面之中,即从福柯意义上的规训的身体,以及随之而生产的肉身政治学;以鲍德里亚的符号价值而重新构建的具有消费性质的身体,最后,在经典马克思的政治经济学批判意义上,女性身体已经转为一种与货币等量齐观的资本,而在女性趋之若骛追求身体塑形的身体拜物教背后,隐藏的其实就是马克思所揭露过的资本拜物教.

在对当代马克思主义研究中,鲍里斯·格罗伊斯是一个被忽略的人物.尽管他的主要贡献在于艺术理论和批评,但是格罗伊斯的马克思主义背景才是他整个思考的根基.格罗伊斯从一开始就追求一种总体艺术,从而与后现代主义艺术批评保持了一定的距离,之所以如此,是因为当代行为的语言哲学和逻辑分析建立在追求连贯一致和严密性的形式逻辑之上,而这种逻辑由于排除矛盾和悖论,从而只能无法用来思考总体的艺术,即共产主义.只有马克思主义的辩证唯物主义才能让我们真正去面对共产主义的问题.而格罗伊斯指出,只有在辩证唯物主义的基础上,并用语言的中介取代经济的中介,实现社会的语言学化,才能让我们可以去思考一种并非乌托邦的共产主义.

生命政治概念是福柯首先在《必须保卫社会》的最后一讲中提出来的,与之相关的生命权力概念是建立在于“使人死或让人活”的主权权力概念的对立基础上提出来的.生命权力旨在“使人活和让人死”,随着生命政治的诞生,人口统计学、优生学、卫生防疫学成为政治干预的主要领域.之后在《安全、领土和人口》中,福柯进一步提出了与生命政治相对应的安全机制,并认为这是当代自由主义政治的主要特征.在福柯之后,阿甘本和埃斯波西托都承袭了福柯的生命政治概念,并分别用赤裸生命概念和免疫体概念来重释福柯的生命政治.

There is a transition in Foucault's genealogy of thought,which is from technology of power to technology of self.It is precisely technology of power that focuses on a micro-technology operating on the body,which make our body revisable according to some measures.However,in History of Sexuality,which is always considered as most significant work in later Foucault,he set about a more productive bodily technology,that is,self technology.Through Foucault's perspective,today the feminists are actively observing female cosmetic surgery on constructing the female body,as well as how microtechnology of social power transiting to female body's self-production in cosmetic surgery.

本文以社会工作的专业视角来看待不孕女性面临的社会心理问题，主要从女性不孕问题现状、女性不孕问题造成的个人社会影响和社会工作针对这一问题的专业干预策略几个方面着手分析。

After the World War Ⅱ,Marxist feminism studies experienced a three-phase development: emerging,declining and reviving. And contemporary scholars restrict their interest only in its second stage——declining. In the period of 1960s and 1970s,Marxist feminism studies came into being with its criticism of national capitalism and welfare nations,intending to achieve equal rights in labor from the standpoint of a political economic critique on housework.With the neo-liberalism coming into vogue in 1980s,Marxist feminism had a holistic turn to cultural politics based on the politics of identity and its recognition. As a result,it was substituted by a radical kind of feminism with a focus on gender differences. Nevertheless,cultural politics never really replaced the critique of a political economic kind. In this era of capitalist globalization,when capital exploitation of surplus value shifts from what Hardt and Negri term it as formal subsumptionto what they refer to asreal subsumption,the bodies of women are to be removed from the biological category to that of political economics; the production of bodies is precisely the production and reproduction of the capitals,thus providing fresh probability of integrating feminism to Marxism. Therefore,with the political economic critique on body,Marxist feminism reemerges from inside neo-liberalism.

This thesis thought that under the admonition of the female marks,the female has become herself and meantime,has not existed;the marks of the female have great admonishing influences on the female either as an individual or as a group;the female herself also has been identifying herself as the significance of the admonition;this admonition is not only that outside the female but also that in female herself,a kind of monitoring.

The two trials of monkeys in history both concern the principle of American free education but are considered as totally different.The first trial helps bring the Darwinism into American classrooms,while the second edition of the trial intends to replace the Darwinism by the hypotheses of God creation and intelligence designing.This is a challenge to the principle of the American free education,thus calling for the rationality in thinking.

Charles Taylor advocated the principle that gave priority to right, which made him develop a way to self-realization different from New-liberalism. So Taylor showed more concern on the comprehension about good life of people and the pursuing of value, namely, the authenticity. Authenticity includes two contents that are the internal deepness and communication in daily live. Whichever is lacked will cause the misunderstanding on authenticity of Taylor. At the same time, Taylor explicated the authenticity to culture, and advanced the concept of politics of recognition, which became a mode to solve multi-culture coexistence opposite to political liberalism.

尼葛洛庞帝等网络预言家宣告了一个新时代的来临,他们对网络社会乌托邦式的设想为人们带来的是网络启蒙.在网络启蒙向人们昭示新的乌托邦的同时,也引发了人类新的异化危机.新的异化意味着人们在网络中的碎片化和对新的网络科层体系统治的顺从.对于绝大多数人来说,网络社会中新的异化是不可避免的.

Moral has met with an unprecedented predicament originates from the fact which that education,regarded as an isolated systematic being since long ago,becomes formalized and useless in reality.To solve the problem,moral should go back to concrete practice,that is to say, moral in social practice. This proposition clarifies the problem of where is the education theoretically and praideo guidanus for how to conduct education practically.