在列宁主义和斯大林主义视野之下,罗莎·卢森堡的自发性概念被定性为客观主义的宿命论而遭到清剿式的批判。拉克劳与莫菲彻底扭转了这种高压指摘的一边倒态势,把长期以来被视为罗莎·卢森堡理论污点的自发性概念拨正为一种极具创造性的积极理论资源并作出了别具一格的解读。同宿命论指控将自发性纳入坚硬的必然性的做法截然相反,拉克劳与莫菲把罗莎·卢森堡的自发性概念当作寻觅偶然性的“黄金领地”。但是,他们寻求的偶然性,不是作为革命运动之起因和必然性之表现的辩证偶然性,而是在反资本主义的政治斗争中主体身份建构时的偶然性。拉克劳与莫菲认为,在罗莎·卢森堡那里,作为政治统一性的建构机制的偶然性逻辑受到多元决定过程之外的必然性逻辑的严格限制,从而导致了罗莎·卢森堡的两难困境和“双重空场”。只有勇于面对偶然性并实际地承认偶然性逻辑在形构政治一致性的作用,才能走出罗莎·卢森堡式的困境,才能填补失效的必然性退场后形成的空场,而这正是拉克劳与莫菲的后马克思主义的理论诉求。 Under the Leninist and Stalinist perspectives, Rosa Luxemburg’s spontaneous concept was defiled as a definitive critique of objectivist fatalism. Laclau and Murphy reversed completely the one-sidedness with which this high-handedness was denounced, turning a spontaneous concept that had long been regarded as a stain on Rosa Luxemburg’s theory into a highly creative positive theoretical resource and a unique interpretation . Contrary to the doctrine of fatalism, which alludes to the inevitability of spontaneity, Raclaux and Murphy see the spontaneous concept of Rosa Luxemburg as finding the occasional ’golden territory’. However, the contingency they seek is not a dialectical contingency as a manifestation of the cause and necessity of a revolutionary movement, but a contingency in the construction of the identity of the subject in the anti-capitalist political struggle. Lacroix and Morfey argue that in Rosa Luxemburg the contingent logic as a constructional mechanism of political unification is severely limited by the logic of necessity beyond the pluralistic decision-making process that led to Rosa Luxemburg’s dilemma and the “double Empty field. ” Only courage to confront the chance and actually recognize the role of contingent logic in the formation of political consistency, can out of the Rosa Luxemburgian dilemma in order to fill the empty inevitability of the void formed after the exit, and this is Laclau and Mo Philippine’s post-Marxist theoretical demands.