Devil Red

談宗教研究
http://intermargins.net/intermargins/IsleMargin/Radical%20theology/rt13.htm
　
何春蕤（原文刊登中國時報海外版1983年11月24-25日）
前言：這是我在八零年代初期的閱讀和研究心得。書寫的目的是為了和當時我周圍的基要派信徒建立某種理性的對話基礎，使得信仰不再只是嚴謹的生活原則，而是可能的知識眼界。由於是在通俗媒體上刊登，寫作的語言也因此是簡介型的。

大衆與後福特主義的資本主義十論
by 保羅•維奧諾 著, 呂增奎 譯 | originally published in: 中央編譯局 29 apr 06
http://www.chinastudygroup.org/index.php?action=front2&type=view&id=129
這十條論題來自維奧諾２００２年講的課程，內容2004年于英文出版爲A Grammar of the Multitude：For an Analysis of Contemporary Forms of Life　（ SEMIOTEXT(E) ，全文網上於此http://www.generation-online.org/c/fcmultitude3.htm　），　仿佛還未翻譯成中文．這些論題是對最近幾年後自治主義共産化理論（post-autonomist communization theory)的不錯介紹，屬於哈特及奈格裏（Hardt and Negri），約翰•霍洛維(John Holloway)等作者的基本思潮．
關於大衆（multitude）和後福特主義（Post-Fordism）的資本主義，我提出了十個主張。只是爲了方便起見，我才把這些聲明稱爲"論題"。這些論題既不可以說是全面的，也不試圖反對其他可能的後福特主義分析和定義。此外，這些論題的順序也是任意的。

http://www.gseis.ucla.edu/faculty/kellner/papers/fs.htm
The "Frankfurt School" refers to a group of German-American theorists who developed powerful analyses of the changes in Western capitalist societies that occurred since the classical theory of Marx. Working at the Institut fur Sozialforschung in Frankfurt, Germany in the late 1920s and early 1930s, theorists such as Max Horkheimer, T.W. Adorno, Herbert Marcuse, Leo Lowenthal, and Erich Fromm produced some of the first accounts within critical social theory of the importance of mass culture and communication in social reproduction and domination. The Frankfurt School also generated one of the first models of a critical cultural studies that analyzes the processes of cultural production and political economy, the politics of cultural texts, and audience reception and use of cultural artifacts (Kellner 1989 and 1995).
Moving from Nazi Germany to the United States, the Frankfurt School experienced at first hand the rise of a media culture involving film, popular music, radio, television, and other forms of mass culture (Wiggershaus 1994). In the United States, where they found themselves in exile, media production was by and large a form of commercial entertainment controlled by big corporations. Two of its key theorists Max Horkheimer and T.W. Adorno developed an account of the "culture industry" to call attention to the industrialization and commercialization of culture under capitalist relations of production (1972). This situation was most marked in the United States that had little state support of film or television industries, and where a highly commercial mass culture emerged that came to be a distinctive feature of capitalist societies and a focus of critical cultural studies.
During the 1930s, the Frankfurt school developed a critical and transdisciplinary approach to cultural and communications studies, combining political economy, textual analysis, and analysis of social and ideological effects of. They coined the term "culture industry" to signify the process of the industrialization of mass-produced culture and the commercial imperatives that drove the system. The critical theorists analyzed all mass-mediated cultural artifacts within the context of industrial production, in which the commodities of the culture industries exhibited the same features as other products of mass production: commodification, standardization, and massification. The culture industries had the specific function, however, of providing ideological legitimation of the existing capitalist societies and of integrating individuals into its way of life.

http://www.uta.edu/huma/illuminations/

http://www.leaderu.com/orgs/probe/docs/mcluhan.html
Todd Kappelman
The High Priest of Pop-Culture
In this article we will begin an examination of someone who most people do not know, but who is considered by many to be the first father and leading prophet of the electronic age, Marshall McLuhan. A Canadian born in 1911, McLuhan became a Christian through the influence of G.K. Chesterton in 1937. He wrote his monumental work, one of twelve books and hundreds of articles, Understanding Media: The Extensions of Man, in 1964. The subject that would occupy most of McLuhan's career was the task of understanding the effects of technology as it related to popular culture, and how this in turn affected human beings and their relations with one another in communities. Because he was one of the first to sound the alarm, McLuhan has gained the status of a cult hero and "high priest of pop-culture".{1} This status is not undeserved, and McLuhan said many things that are still pertinent today.
His thought, though voluminous, is frequently reduced to one-liners, and small sound bites, which sum up the more complicated content of his probing and rigorous examination of the media, a word that he coined. Concerning the new status of man in technological, and media-dominated society, he said:

The Higher Immorality
excerpts from the book: The Power Elite
by C.Wright Mills
Oxford Press, 1956
The higher immorality can neither be narrowed to the political sphere nor understood as primarily a matter of corrupt men in fundamentally sound institutions. Political corruption is one aspect of a more general immorality; the level of moral sensibility that now prevails is not merely a matter of corrupt men. The higher immorality is a systematic feature of the American elite; its general acceptance is an essential feature of the mass society.

The Mass Society
from the book: The Power Elite
by C.Wright Mills
Oxford Press, 1956
In the standard image of power and decision, no force is held to be as important as The Great American Public. More than merely another check and balance, this public is thought to be the seat of all legitimate power. In official life as in popular folklore, it is held to be the very balance wheel of democratic power. In the end, all liberal theorists rest their notions of the power system upon the political role of this public; all official decisions, as well as private decisions of consequence, are justified as in the public's welfare; all formal proclamations are in its name.

The Military Ascendancy
from the book: The Power Elite
by C. Wright Mills
Oxford Press, 1956

The Warlords
from the book: The Power Elite
by C.Wright Mills
Oxford Press, 1956
During the eighteenth century, observers of the historic scene began to notice a remarkable trend in the division of power at the top of modern society: Civilians, coming into authority, were able to control men of military violence, whose power, being hedged in and neutralized, declined. At various times and places, of course, military men had been the servants of civilian decision, but this trend-which reached its climax in the nineteenth century and lasted until World War I-seemed then, and still seems, remarkable simply because it had never before happened on such a scale or never before seemed so firmly grounded.

The Chief Executives
from the book: The Power Elite
by C.Wright Mills
Oxford Press, 1956
The corporations are the organized centers of the private property system: the chief executives are the organizers of that system. As economic men, they are at once creatures and creators of the corporate revolution, which, in brief, has transformed property from a tool of the workman into an elaborate instrument by which his work is controlled and a profit extracted from it. The small entrepreneur is no longer the key to the economic life of America; and in many economic sectors where small producers and distributors do still exist they strive mightily-as indeed they must if they are not to be extinguished-to have trade associations or governments act for them as corporations act for big industry and finance.