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罗莎·卢森堡——马克思主义的停滞与进步(1903)

罗莎·卢森堡

语言:
英语
状态:
完整作品
作者归属:
作者本人所著
文本状况:
文本清晰
篇幅:
约 2,740 词 · 13 个段落
引用本作品
  • APA罗莎·卢森堡. (n.d.). 罗莎·卢森堡——马克思主义的停滞与进步(1903). SigPhi. https://sigphiai.com/zh/works/rosa-luxemburg/rosa-luxemburg-stagnation-and-progress-of-marxism-1903
  • MLA罗莎·卢森堡. "罗莎·卢森堡——马克思主义的停滞与进步(1903)." SigPhi, https://sigphiai.com/zh/works/rosa-luxemburg/rosa-luxemburg-stagnation-and-progress-of-marxism-1903.
  • Chicago罗莎·卢森堡. 罗莎·卢森堡——马克思主义的停滞与进步(1903). SigPhi. https://sigphiai.com/zh/works/rosa-luxemburg/rosa-luxemburg-stagnation-and-progress-of-marxism-1903.

内容简介

《马克思主义的停滞与进步》(1903):马克思的弟子们为什么在他之外走得那么少。

背景与流传

卢森堡的回答让人不舒服,而且至今有效:因为这个运动向理论要的只是它每天用得上的东西,而没有需求就没有研究。 英译本,出自Marxists Internet Archive。原文是德文——视篇目而定也可能是波兰文;引用应以原文为准。 这是一篇文章或一次大会发言,不是一本书:它在目录中的篇幅就是这篇文字本来的长度。

这是编辑性背景,不是可引用的来源:与作品本身的段落不同,这些说明无法在语料库中核对。

开篇
Rosa Luxemburg: Stagnation and Progress of Marxism (1903) Rosa Luxemburg Stagnation and Progress of Marxism (1903) Written: 1903. Source: Karl Marx: Man, Thinker and Revolutionist , edited by D. Ryazanov. Publisher: International Publishers, New York, 1927. Translated from German: Eden and Cedar Paul. Republished: New International, Vol. VI No. 7 (Whole No. 47), August 1940. pp. 143–144. Transcription/Markup: Dario Romeo and Brian Baggins. Proofread: Einde O’Callaghan (July 2013). Online Version: Rosa Luxemburg Internet Archive (marxists.org) 2000. In his shallow but at time interesting causerie entitled Die soziale Bewegung in Frankreich und Belgien ( The Socialist Movement in France and Belgium ), Karl Grün remarks, aptly enough, that Fourier ’s and Saint-Simon ’s theories had very different effects upon their respective adherents. Saint-Simon was the spiritual ancestor of a whole generation of brilliant investigators and writers in various field of intellectual activity; but Fourier’s followers were, with few exceptions, persons who blindly parroted their master’s words, and were incapable of making any advance upon his teaching. Grün’s explanation of this difference is that Fourier presented the world with a finished system, elaborated in all its details; whereas Saint-Simon merely tossed his disciples a loose bundle of great thoughts. Although it seems to me that Grün pays too little attention to the inner, the essential, difference between the theories of these two classical authorities in the domain of utopian socialism, I feel that on the whole is observation is sound. Beyond question, a system of ideas which is merely sketched in broad outline proves far more stimulating than a finished and symmetrical structure which leaves nothing to be added and offers no scope for the independent effort of an active mind.

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