中大新左學社簡介 Introducing New Left Society, CUHK
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︳學社簡介
中大新左學社創立旨在提供討論與學術平台予中大學生交流理論，反思自上世紀六十年代（Long Sixties）激進運動以來的國際新左思潮，以及其於世界各地與香港本地的實踐。作為理論社團，我們將定期出版文章與刊物，邀請各地學者分享交流，並舉行讀書會、研討小組及其他活動。
︳在大學的定位
自法國大革命的雅各賓主義以來，知識份子首次從經院裡解放出來，重生成為將時代精神與政治主體聯繫起來的竊火者。繼而，竊火者們從《精神現象學》、《國富論》、《烏托邦》提煉出嶄新的、「反哲學的」哲學——一種被葛蘭西稱為「實踐哲學」的哲學。這種「希望哲學」重新賦予了知識份子的普遍性意義——一個希望行動的個體，唯有透過認識自己所處的歷史與社會環境，對自身行動的後果有明確認知，才能清楚地瞭解到自身改造環境和改造自我的能力。
在保守自由主義的羽翼下，大學作為「社會的良心」，保持其對真理追求的壟斷地位。但與此同時，高等教育正全面融入資本主義中的企業—國家網絡之中。知識本為解放與創造的工具，現卻淪落至服務市場與培養技術官僚的階下囚。忽視此點，於大學中「暢談」正義與人文只會成為象牙塔的道德學，以「全球公民」為名點綴技術人才的文化履歷；聚焦此點，所謂的批判理論也只會是一種幻滅於權力—知識結謀的永恆懷疑主義。新左學社立足於中大的學術體制，冀望還原知識份子的雅各賓傳統與實踐理想，批判學術產業化帶來的官僚主義外，亦透過各種歷史與社會分析，繪出我們未來的社會藍圖。
︳在香港的定位
現在學術界中對香港有兩種主流論述：其中一種從「漁港到金融中心」的霸權角度出發，視香港為世界資本主義體系的寵兒；另一種則從邊陲文化出發，視從香港作為「帝國夾縫」中對抗霸權的前線。但這兩種論述不足以闡明香港「何去何從」的問題；這種局部的論述忽略了香港和世界實乃一體，因此亦難以解釋香港如何從世界中來，故此亦難以提出香港的出路，不消說推進世界歷史、改變自身的命運的真正解方。目前這種歷史辯證進程論述缺席於香港社會，而這種空白須透過回溯香港歷史來填補： 從英帝國主義擴張時期，成為帝國與東亞資本流通的港口與戰略重地，到作為中國現代化與東南亞革命思潮的搖籃，日佔時期被塑造成東亞經濟體系的核心，以及戰後工業與後工業時代殖民資本主義剝削之地。新左學社希望重啟的知識計劃，是爬梳從這段歷史發展出來的主體性中，所蘊含的壓迫與解放的可能性。
︳在世界新浪潮的定位
上世紀初的世界鬥爭史圍繞階級剝削，後來經歷極權主義、以及新自由主義打壓，發展到反對性別及民族壓迫、生態破壞、官僚主義的新左運動。戰前的激進政治運動以民主集中制協調執行，這種被革命家葛蘭西稱為「現代君主」的動員模式漸漸於戰後社會運動中褪色，重新回流到作為孤獨他者的身份政治。然而，現代資本主義的壟斷與掠奪性質與一百年前的並無實質分別，唯一不同的是，宏大敘事的缺失帶來了迷惘。民眾深陷苦無出路的泥沼之中。在這樣的時代，我們需要重新高舉國際主義，秉承新左浪潮的精神與世界連結，在絕望的此刻重拾希望的話語。新左學社致力復興自德國馬克思主義哲學家布洛赫的希望哲學。面對「左翼」的陜隘詮譯、以及一些自稱「左派」的失語、失望、失憶，我們的回應和布洛赫一致：「思維意味著超越」。我們時代的新浪潮蓄勢待發，新左學社尋找自身的歷史使命。為此，我們必須冷靜認知歷史現實、追求「真實的烏托邦」，擺脫當下的既定現實框架，解放可能性，唯有如此，我們化作想象與已知希望 (begriffene Hoffnung)的存在。——這也代表，每一個新時代的左翼都不可能絕望。
當巴士底監獄被攻陷，路易十六說：「這是一場叛亂！」的那刻，我們每人都應鼓起勇氣提醒他：
「不，陛下，這是一場革命。」
About Us
New Left Society, CUHK aims to provide a platform for academic discussion for CUHK students to explore theories, and reflect upon the international New Left ideas and practices since the radical movement of the Long Sixties in Hong Kong and around the world. Positioning ourselves as an academic society, we publish essays and journals, invite scholars from all over the world to share thoughts, and organize reading clubs, seminar groups and other activities.
Our Vision for the University
The intellectuals were liberated from the Lyceum amid the Jacobinism of the French Revolution and reborn as Prometheus uniting Zeitgeist with the political subject. Later, Marxism derived from it the practical philosophy which had redefined the universality of intellectuals—an individual who wishes to take action can only have a clear understanding of one’s ability to transform the environment and oneself by grasping the historical and social conditions in which one lives, and recognizing the consequences of one’s action.
While under the wing of conservative liberalism, universities today enjoy more or less autonomy and monopoly over the pursuit of truth, and at the same time higher education is fully integrated into the corporate-state network of capitalism. Knowledge, as a tool of liberation and creation, has now ossified into serving markets and technocrats. Overlooking this fact, lecturing on justice and the humanities in the university will only become the ethical narrative of Ivory Tower, orserve to embellish the culture resume of technical talents rebranded as “global citizens”. Narrowing the focus on this fact, the so-called critical theory will only end up as a kind of disillusioned skepticism regarding the power-knowledge collusion. Anchoring ourselves in CUHK, New Left Society hopes to restore the Jacobin tradition and the ideals of practice, criticize the bureaucratism of academic industrialization, as well as provide an anticipatory outline for the future.
Our Vision For Hong Kong
There are two mainstream discourses on Hong Kong in academia: one is the “fishing village to financial center” hegemonic myth, which regards Hong Kong as one of the fulcrums of the world system; another one is the anti-hegemonic cultural view celebrating the marginality on “the edge of empires''. But both discourses are insufficient to lead the way out of the question of “where to go” for Hong Kong. Such provincial discourses cannot explain how the world system gives impetus to Hong Kong, turns it into one of the progressvie factors in advancing world history, and concomitantly changes its destiny. The absence of this dialectic analysis in the current discourse on Hong Kong needs to be filled by the review of Hong Kong history: from the period of British imperialist expansion, during which Hong Kong became a strategic port for the imperialist capitals, to the cradleland for the modernization of China and the revolutionary ideas in Southeast Asia, the core of East Asian economic system during Japanese occupation, and the haven for postwar industrial and post-industrial capitalist exploitation. The epistemic project that New Left Society hopes to relaunch is to elucidate the possibilities of oppression and liberation within the subjectivity developed from this history.
New Wave in Our Time
In the ebb and flow of world struggles in the last century, the class antagonism, impeded by the totalitarian and neoliberalist attacks , had morphed into a series of cultural and social movements against sexism, racism, bureaucratism and environmental pollution. Tracing back this history, the post-war radical movement gradually deviated from the democratic centralism and the will of what the Italian political theorist called, “the Modern Prince”, descending into the identity politics of solitary Others. Despite the division and changes experienced by the resistance movements in the doldrum, the monopolistic and exploitative nature of modern capitalism remains the same as it was a hundred years ago. The Global Leftists need to revive the languages of internationalist solidarity and socialist hope. Confronting the parochial interpretation of “Leftism” and the “Leftist Melancholy”, New Left Society commits to rejuvenating the philosophy of hope from the German Marxist philosopher Ernest Bloch. As Bloch wrote, “thinking means venturing beyond', the thinking advocated by New Left Society is manifested through the sober study of the historical reality, the pursuit of future possibilities, and transcendence of the present as “res finita” in the new wave of our Time –that also means the Left Wing of each New Era cannot fall prey to Despair.
When the Bastille was overrun and Louis XVI said, "This is a rebellion!", each of us should remind him,
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