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The Chinese Reception of Western Marxism: From Wary Onlookers to Confident Participants on the World Stage

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Abstract

This study presents an analytic overview of forty years of study of Western Marxism by Chinese scholars. Organised into four main sections, it begins with an emphasis on the wider institutional context of this Chinese research. Here, I deal with the beginnings of research on Western Marxism in China and outline the two main periods of this research, which turn on the important educational reforms of 2005. The next section focuses on the initial period of research on Western Marxism, from the early 1980s to the education reforms, which may be characterised in terms of the work of “wary onlookers” writing introductions and surveys of Western Marxist scholars. The following section covers the last two decades after the 2005 education reforms. This period is of most interest, so more attention is devoted to developments during this time. It has been a time of increasingly confident participants on the world stage, who focus on core issues, realistic demands, and problem-based research. The final section concerns assessments of the limitations of Western Marxism, which have been identified through the in-depth research of the second period. In conclusion, while Western Marxism may be seen as a legitimate development of Marxism in a capitalist context, it is a tributary from the mainstream.

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Notes

  1. The statement had been preceded by a number of opinion papers by the CPC Central Committee (2004a, 2004b).

  2. While Western Marxism continues to be a dominant interest, one also finds consistent interest in Japanese Marxism, which is seen as superior to Western Marxism (Zhang 2009), as well as Russian Marxism in post-Soviet times and in Latin America and Africa.

  3. Although it also created new problems that needed to be resolved, especially in terms of the place and role of “Foreign Marxism Studies” in relation to the other sub-disciplines (Zheng 2008; Wang 2010).

  4. Among many examples, see He Weiping’s (1987) criticism of Western Marxism’s tendency to separate Lenin from Marx, and Zhang Yibing’s (1999) point that many dismissals were “unscientific” and did not engage in in-depth research.

  5. Notably, later studies of Althusser became more comprehensive and increasingly identified the shortcomings of his thought (Wu M. 2009; Wang Xingfu 2015; see also Guo and Chen 2021).

  6. A search on the “China Knowledge Net” (cnki.net) produces more than 100 articles in the last 15 years with Foster’s name in the title.

  7. At the same time, Foster’s earlier work at least has been criticised for being too much focused on a single issue, and thus not comprehensive enough in terms of the combination of dialectical and historical materialism, and more specifically the question of the complex relations between human beings and the natural environment of which they are part (Li B. 2009).

  8. I would add here that one of the core journals in the sciences has the title Research on the Dialectics of Nature (自然辩证法研究).

  9. The question arises as to whether Foster’s focus on Engels and the dialectics of nature puts him outside the ideological structure of “Western” Marxism (Boer 2023c).

  10. Zhou Fan’s (2015a; 2015b) detailed study of the arguments between Allen Wood and Allen Buchanan finds both trapped within problems arising from their contexts.

  11. As Perry Anderson’s (1976) influential booklet suggested many years ago.

  12. In the process, Western Marxism loses the ability to see the results of actual practice in many other parts of the world. For example, see Gu Yanfeng et al. (2022), Lu and Yan (2022), Tang H. and Wang (2020), Yao (2022).

  13. A curious line is suggested by Chen Xueming (2008a), who proposes that even its most abstruse form Western Marxism can be seen as a response to and can offer guidelines for practice.

  14. This rift took some time to develop, as the incident with Maximilian Rubel’s conference paper from 1970 indicates. Rubel submitted a paper to a conference in Wuppertal that was to commemorate 150 years since the birth of Engels in the very same town. Rubel wanted to suggest that Engels was the founder of “Marxism” and did so in a way that distorted Marx’s legacy. The Soviet and East German participants objected strongly and Rubel’s paper was not presented, but merely left for some discussion. Rubel’s subsequent publication of the paper in Marxist Studies of 1972 was seen as highly provocative, with East-European and Soviet Marxists speaking of bourgeois and petty-bourgeois Western Marxism (Lu 2007, 96).

  15. Korsch’s erratic and increasingly ultra-leftist path may explain the relative lack of interest. During an intense period in the 1920s, Korsch successively fell out with the CPSU(b) and the Communist Party of Germany (KPD), spending the rest of his life in complete isolation in a Cold-War era USA.

  16. Specifically, the claim that Lukács was a “founder” was based almost entirely on a footnote in the essay on orthodox Marxism in which Lukács suggested that “Engels’ account of dialectics can in the main be put down to the fact that Engels—following Hegel’s mistaken lead—extended the method to apply also to nature” (Lukács [1923] 1977, 191, n. 1; [1923] 1988, 24, n. 6).

  17. On the shortcomings of Lukács earlier obsession with subjectivity, see Gao Anqi (2003).

  18. Lukács continued to see his influential development of the theory of reification as an abiding contribution, but see Zhang Yibing’s (2000) critical assessment that the theory was still infused with too many confusing Weberian concepts in Lukács’s earlier period.

  19. For example, in Selected Readings from the Original Works of Western Marxism, we find chapters devoted to this “classical period”, with selections concerning origins (Lukács), humanistic Marxism (Ernst Bloch), political philosophy (Gramsci), cultural criticism (Walter Benjamin), Anti-“Stalinism” (Henri Lefebvre), critique of Western modernity (Adorno and Horkheimer), the individual freelance intellectual (Sartre), structural Marxism (Althusser), and the “logical termination” of Western Marxism (Adorno’s Negative Dialectics) (Zhang Liang et al. 2010).

  20. Occasionally, a scholar emphasises the ideological and political nature of Western Marxism to the exclusion of the geographical question (Tai 2012, 76).

  21. For example, note Xia Fan’s (2007) insightful criticism of the ideological factors in establishing the publication programme of MEGA2.

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  1. School of Philosophy, Renmin University of China, 59 Zhongguancun Street, Haidian District, Beijing, 100872, China

    Roland Boer

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Boer, R. The Chinese Reception of Western Marxism: From Wary Onlookers to Confident Participants on the World Stage. Fudan J. Hum. Soc. Sci. 17, 1–22 (2024). https://doi.org/10.1007/s40647-023-00389-7

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