在社會慶祝女性從封建壓迫解放出來，獲得獨立的權利之際，針對女性各種形式的暴力和剝削在生活陰暗的隙縫中滋長。世界歌頌的是女性的自主、自愛與自由，而現實難言的是女性佔無償與廉價勞動，以及貧窮人口的大多數；女性的苦難不需要大眾媒體對第三世界的大肆報導來彰顯，因為只要供養家庭的負擔得不到解除，愛情和性關係仍然是孤獨的，勞動仍然是一種勞役，無法用於建立獨立的個人形象和改變世界，女性仍然受到壓迫。她們的身體被塑造為她們的資本和商品，而極端的異化往往帶來的是自我救贖的窄門。繼數月前我們探討革命的彌賽亞主義後，我們在婦女節紀念這一歷史上的轉折點，思考如何消除對女性的壓迫。
三月在歷史上是一個風波不斷、激流勇進的月份：在歐洲有1848年的德國革命就1871年的巴黎公社起義；在中國有黃花崗起義，在韓國有三一起義。最值得談的，還有現在被定為國際婦女節（International Women's Day）的三月八日的起源——1908年美國婦女為了爭取選舉權的一次集會。「玫瑰與麵包」的口號在這一時期被提出，成為了第一波女性主義的主要口號。1917年，這一女性主義潮流與俄國革命潮流迎合，在俄國二月革命中，女性就是第一批走上街頭，抗議沙皇暴政的。
在父權與資本交織的世界中，女性主義的視角是寶貴的。它從另外一個角度來批判當代的社會。正如馬克思主義文學批評家伊格爾頓曾指出的：「革命文學批評將拆解『文學』的統治觀念，在文化實踐的整個領域中重新插入『文學』文本。它將努力地把這種『文化』實踐與其它形式的社會活動聯繫起來，努力改造與革命化文化本身。如果有人想要給這種現今已成氣候的批評起個名，這個名字就是：女性主義批評。」
在當代社會中，除了霸權男性形象以外的性別形象都是糢糊不清的，「民主社會」給予了這些群體爭取權利的舞台。然而，如蘇俄女性革命家柯倫泰所批評的，資本主義社會只能保障形式上的平權，僅此而已，再不能前進，而性別問題卻是更深刻和複雜的。女性主義批判從社會的邊緣位置開始，對意識形態發動尖銳的批判，然而她們不止於批評霸權男性形象，還有被所謂的普世價值與權利框限的人性，以及籍此之名進行統治的特權階級。
本次專題，我們將透過各種女性主義批判的角度，對主流的意識形態發動文化戰爭——我們將從馬克思主義女性主義開始，討論各種思潮支流，從黑人女性主義、女性主義神學到儒家女性主義，我們將致力展現真正平等社會的可能性，從而希望達到一個目的——認識我們自己。
As society celebrates women's liberation from feudal oppression and their independent rights, various forms of violence and exploitation against women thrive in the shadows of life. While the world applauds women's autonomy, self-love, and freedom, the harsh reality is that women comprise the majority of unpaid and underpaid labor and the majority of the poor. Women's suffering doesn't require mass media coverage of the Third World because as long as the burden of providing for the family remains, love and sexual relationships remain solitary, and labor remains a form of servitude that cannot be used to build an independent persona and change the status quo. Women continue to be oppressed, with their bodies molded into their capital and commodity, and extreme alienation often brings us to the “narrow gate” to self-redemption. After our exploration of revolutionary Messianism a few months ago, we commemorate this turning point in history on Women's Day by reflecting on how to end the oppression of women.
March has been a month of storms and surges in history: the German Revolution of 1848, the Paris Commune Uprising of 1871, the Huanghuagang Uprising in China, and the March 1st Movement in Korea. Most notably, the origin of March 8, now designated as International Women's Day: a rally of American women in 1908 to fight for the right to vote. In 1917, this feminist movement coincided with the Russian Revolution, in which women were among the first to take to the streets in protest against the tyranny of the Tsar.
In a world where patriarchy and capitalism are intertwined, the feminist perspective provides valuable insight, serving as a critique of contemporary society from a different angle. As noted by the Marxist literary critic, Terry Eagleton,.”revolutionary literary criticism would dismantle the ruling concepts of ‘literature’, reinserting ‘literary texts’ into the whole field of cultural practices. It would strive to relate such ‘cultural’ practices to other forms of social activity, and to transform the cultural apparatuses themselves. If one wanted a paradigm for such criticism, already established within the present, there is a name for it: feminist criticism".
Contemporary society blurs gender images beyond those of hegemonic masculinity, and "democratic societies" provide an arena for marginalized groups to fight for their rights. However, as Soviet revolutionary Kollontai pointed out, capitalist society can only ensure formal equality, nothing more, while gender issues are much more deeply rooted and complex. Feminist criticism begins at the margins of society and launches a sharp critique of ideology, not just of hegemonic masculinity but also of human nature framed by so-called universal values and rights and a privileged class that governs in the name of these values.
In this series of articles, we aim to wage a cultural war against dominant ideologies through various feminist critical perspectives, starting with Marxist feminism and exploring other tributaries of thought, such as black feminism, feminist theology, and Confucian feminism. Our goal is to demonstrate the possibility of a truly egalitarian society, one where we know ourselves and create a better world.
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