This paper tries to illustrate the thinking of writers about contemporary intellectual social responsibility from both the definition of intellectuals and the positioning of their roles. Role positioning social responsibility (d013 [classic number of the central chart] d013 [dictionary identification code] a [no. Of the article] 1674-4810 (2014) 19o192-01 what is an intellectual subdivision (intelligentsia)? Two, the role of intellectuals: the adhesive between the ruling and the ruling classes. Traditional knowledge is always made up of artists, philosophers, poets, etc. Traditional knowledge activists associated with old social systems, whose ideas are relatively conservative and backward, tend to view social development in a negative or even confrontational manner. New-class intellectuals are the organic intellectuals that granty calls them. In the modern world, organic intellectuals are created on the basis of technical teaching that is closely linked to industrial work. Grange believes that intellectuals in the true sense of the word can take on the responsibility and mission of society and contribute to its continued development. In the theory of the intellectuals of grange, intellectuals are described as a stage of struggle and competition, both as instruments of domination of the ruling class and as a possibility of awakening and resistance by the governed. It's this tension between the intellectuals and the ruling class that makes the “municipal society” relatively stable to achieve and sustain. An important expression of the intellectual theory of the ruled ruler, budieu, is its positioning as “the governed of the ruling class”. And boudieu explained, "they have power, and because they own cultural capital, some of them have been granted a privilege, and some of them even own large amounts of cultural capital, large enough to exert power over cultural capital, and in this respect they are dominant; but writers and artists are also dominated over those who have political and economic power. The intellectuals, in the theory of brdieux, are seen as a group of people who have the symbolic capital of culture, by virtue of which they have power and enjoy certain privileges. When intellectuals meet those with political and economic power, they become governed, often subject to all kinds of constraints and oppression brought about by power and money, and they are governed by the hierarchy. In addition, intellectuals sometimes portray themselves as a personalized image of justice or truth that transcends class, history and, on the contrary, budieu's view as a substitute for intellectuals who have their sacred rings. 3. The secular amateur and spiritual exile sayed, in the theory of intellectuals, defines intellectuals as individuals who “have the ability to `go' (to) the public and `are ' (for) the public to represent, present, express the message, opinion, attitude, philosophy or opinion. And this role has a sharp side, and in playing it, it must be recognized that its position is to openly raise embarrassing questions, confront (and not create) orthodox and dogma, one 192, one that cannot be easily compiled by governments or groups, and that its raison d'être is to represent all those who are routinely forgotten or abandoned. Intellectuals do so on the basis of universal principles: when it comes to freedom and justice, all human beings have the right to a life in which power or the state obtains a just standard of conduct; they must be courageous in testifying against any intentional or unintentional violation of those standards. First, secular amateurs. In "intellectualist theory", sayid argued that in a secular world, intellectuals should be able to make themselves uncompromising about freedom of opinion and expression by using secular tools. “amateurity” is “not motivated by profit or reward, but by love and unblemishable interest, which lies in a far greater picture, a connection across borders and barriers, a refusal to be bound by a particular profession, and a desire for a multitude of ideas and values, regardless of the limitations of a profession”. As the industry evolves, as the production of knowledge becomes more specialized and standardized, the intellectuals will become more professional, with the result that the intellectuals become incompetent, leading to a convergence of knowledge to power, authority and control. Second, spiritual exile. In a post-colonial world of intellectuals, third world intellectuals and monarchic culture, culture and imperialism, among other things, sayyed believes that intellectuals should have pioneering, innovative, unconventional, transcending ethnic boundaries, moving from a state of “enjoyment” within those systems to a state of unsuspected exile, to a state of dissimilar political insinuation between borders, between comfort zones, between forms, and between languages. The thinking about intellectuals, which is guaranteed by the knowledge system, can be said to have acquired enough cultural capital to gain the hegemony of words, while intellectuals such as traditional hugo and zola, who have become a “grateful bond” and cannot be reborn, should be a builder, organizer, and performer of the conscience of society, as grange said. As an intellectual, you should really speak for the weak and the vulnerable and take an objective look at society, take action to assume social responsibility, criticize and defend intellectual spiritual sovereignty, and lead the society to peace and happiness. Shanghai: university of jordan press。2003 antónio grande. In prison zahi. Beijing: china social science press, 2000 budieu. Cultural capital and social alchemistry: interview with budieu. Shanghai: shanghai people’s press, 1997 edward w. Sayed. Intellectuals
