By Ban Wang, Jie Lu
Opposed to the dire outcomes of China’s industry improvement, a brand new highbrow strength of the hot Left has come at the scene because the mid Nineteen Nineties. New Left intellectuals debate the problems of social justice, distributive equality, markets, kingdom intervention, the socialist legacy, and sustainable improvement. opposed to the neoliberal traits of unfastened markets, liberal democracy, and consumerism, New Left critics introduced a critique in hopes of looking an alternative choice to worldwide capitalism. This quantity takes a entire examine China’s New Left in highbrow, cultural, and literary manifestations. The writers position the recent Left inside of a world anti-hegemonic flow and the legacy of the chilly battle. They observe grassroots literature that portrays the plight and resilience of the downtrodden and deprived. With old visions the writers additionally make clear the current by way of drawing at the socialist prior.
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Extra info for China and New Left Visions: Political and Cultural Interventions
Too much enthusiasm for the vision has made the practitioners of socialism forget on occasion that human beings do not exist so that socialism shall exist. It is the other way around. Socialism exists so that the human condition can be improved. Unless the socialist vision is tempered with a sense of humaneness, the vision itself becomes a source of oppression—as it did during the Cultural Revolution in China. To recognize the socialist promise as political myth does not negate its value or detract from its power to shape political effort.
The new leadership made a commitment to address these problems. Whether or not they can do so remains to be seen. The future of socialism in China depends on their ability to do so. It is tempting to suggest that while in the first decade of the reforms capitalism was invited to resolve the contradictions created by Cultural Revolution socialism (which itself had been a response to the contradictions of New Democracy), socialism is now being invited back to resolve the problems created by successful incorporation in global capitalism.
A historical precedent helps us better understand the political thrust of the campaign. In 1934, Chiang Kaishek, trying to cope with problems of Communist Revolution at home and Japanese aggression abroad, launched a spiritual mobilization campaign called the New Life movement. 47 The New Life movement was intended to create a new kind of Chinese through hygienic improvement and behavioral modification. Its goal was to mobilize in support of Guomindang policies a population, especially its youth, that had grown indifferent to the Guomindang out of repeated frustration.