發(fā)布時間：2018-05-17 16:49

  本文選題：人類解放 + 現(xiàn)實道路��； 參考：《吉林大學》2013年博士論文

【摘要】：近代以來，隨著理性主體地位的確立和生產(chǎn)力的發(fā)展，人從傳統(tǒng)的依賴關系中解放出來，獲得了一定的獨立性。然而啟蒙在給人類帶來自由與解放的同時，也帶來了新的困境。面對資本主義發(fā)展所帶來的種種問題，眾多思想家們從多種角度出發(fā)，試圖指出新的解放之路。他們從“抽象的人”出發(fā)，使歷史表現(xiàn)為抽象的過程，解放也成為美好的愿望與理想。馬克思反對這種抽象的思辨方法，在他看來，解放不是等待我們?nèi)�實現(xiàn)的美好理想，而是現(xiàn)實的歷史運動�！皻v史同認識一樣，永遠不會在人類的一種完美的理想狀態(tài)中最終結束；完美的社會、完美的‘國家’是只有在幻想中才能存在的東西；相反，一切依次更替的歷史狀態(tài)都只是人類社會由低級到高級的無窮發(fā)展進程中的暫時階段�！雹僖虼酥挥性跉v史唯物主義的指導之下，對資本主義社會進行批判，才能使現(xiàn)實的解放道路向我們敞開。 本文分為五個部分進行論述： 第一部分：近代以來人類解放的理想與困境。在近代以前，人類的生存更多的是依靠外在的力量，在古希臘是外在的自然，中世紀則是全能的上帝，主體處于被遮蔽的狀態(tài)。近代以來，隨著人的主體地位的確立，理性成為衡量一切的標準，工業(yè)革命使物質(zhì)財富得到了極大的發(fā)展，資本主義生產(chǎn)方式和現(xiàn)代政治制度建立起來，人們的生活發(fā)生了翻天覆地的變化。這一切使人們對未來充滿信心，進步史觀開始形成。然而啟蒙帶來進步的同時也產(chǎn)生了新的問題。資本主義社會形成的普遍的社會物質(zhì)交換關系，全面凌駕于個人之上，破壞著個人的獨立性和完整性。面對這種發(fā)展的裂變，一些思想家們開始進行批判與反思，試圖建立一種新的理想，以實現(xiàn)真正的人類解放。盧梭作為近代以來第一個對文明持批判眼光的思想家，指出科學技術與物質(zhì)發(fā)展導致了人的異化與對自然的破壞，試圖通過建立道德共和國來實現(xiàn)人的理想生存狀態(tài)。19世紀三大空想社會主義者對資本主義早期的社會現(xiàn)實進行批判，提倡建立各種各樣的“烏托邦”以使人獲得解放；黑格爾則通過把現(xiàn)實歷史的發(fā)展歸于絕對精神的環(huán)節(jié)來對這種困境進行批判，希望在倫理的最高環(huán)節(jié)——國家中實現(xiàn)人的自由。他們對社會現(xiàn)實的批判開現(xiàn)代性批判之先河，然而他們沒有把人放在具體的歷史環(huán)境中考察，沒有從現(xiàn)實矛盾出發(fā)去解決問題，這樣的人類解放只能是一種美好的愿望。 第二部分：馬克思人類解放思想的理論之維——歷史唯物主義。歷史唯物主義從解放主體、解放過程、解放前景幾個方面論述了人類解放的現(xiàn)實歷史過程�，F(xiàn)實的個人是歷史唯物主義的前提，是歷史的主體，也即是解放的主體。不同于抽象的或者理性的人，馬克思的“現(xiàn)實的個人”是處于具體的歷史情境中的人，其本質(zhì)是“社會關系的總和”。而人的現(xiàn)實性來源于實踐，人是在實踐中實現(xiàn)自身，生成自身的。馬克思通過揭示實踐的深層結構，把實踐觀與歷史觀結合在一起，對歷史發(fā)展的總體邏輯與具體生成過程進行了闡述，使歷史成為現(xiàn)實的感性活動與過程。這種感性活動過程遵循一定的規(guī)律，馬克思通過對規(guī)律的考察指出生產(chǎn)力與生產(chǎn)關系的辯證運動，以及在這種發(fā)展中人的生存狀態(tài)所發(fā)生的變化，進而指出現(xiàn)實的解放道路即在于這種主客體的辯證發(fā)展中。馬克思認為，解放的前景是共產(chǎn)主義。共產(chǎn)主義是社會發(fā)展的第三種形態(tài)，在這種形態(tài)中，人擺脫了為生存而進行的勞動，實現(xiàn)了自由個性的全面發(fā)展。共產(chǎn)主義并不是一個等待人們?nèi)�實現(xiàn)的理想，“共產(chǎn)主義所展現(xiàn)的并不是人之存在的一個終極的狀態(tài)，而是一個永恒的生成過程。”①在這個過程中，資本主義社會創(chuàng)造了超越自身的條件，其中機器大工業(yè)的普及是最根本的條件。 第三部分：馬克思人類解放的現(xiàn)實之維——現(xiàn)代社會批判。歷史唯物主義在理論上對人類解放的現(xiàn)實發(fā)展之路進行了闡釋，使解放之路向我們敞開。而若想真正進入這個現(xiàn)實過程，只有從具體的社會現(xiàn)實出發(fā)進行考察。馬克思運用歷史唯物主義從政治、經(jīng)濟以及人的生存狀態(tài)三方面對資本主義社會進行了批判。在他看來，政治解放達到的只是經(jīng)濟解放，還不是社會解放，但是卻為社會解放奠定了條件，這正是解放的現(xiàn)實性之所在。資產(chǎn)階級理論家們宣稱人已經(jīng)獲得了自由與平等，并通過政治制度得以保障。馬克思則指出，自由、平等是市場經(jīng)濟發(fā)展過程中對平等主體的要求在政治上的體現(xiàn)，歸根結底是為了維持資本的統(tǒng)治地位，而“現(xiàn)代的國家政權不過是管理整個資產(chǎn)階級的共同事務的委員會罷了。”②對政治的批判是對經(jīng)濟批判的前奏，對資本主義生產(chǎn)方式的批判才是最根本的批判，，這也即是對資本的批判，這種批判直指資本主義社會中資本的統(tǒng)治地位。人與人的關系變成了物與物的關系，而揭開物化的社會關系的神秘面紗的正是資本家對工人剝削的秘密——剩余價值。在這種資本統(tǒng)治的社會中，人處于異化狀態(tài)之中，只有在對這種物化與異化的超越中，人類解放才能實現(xiàn)。馬克思對資本主義社會的批判同時也是對解放道路的指認，因為解放是現(xiàn)實的人與歷史自身的發(fā)展過程，是在現(xiàn)實社會的發(fā)展中推進的。 第四部分：馬克思人類解放思想的當代意義——說不盡的馬克思。隨著歷史的發(fā)展，資本主義自身發(fā)生了巨大的變化，馬克思的思想面臨新的挑戰(zhàn)。然而這些變化并未能從根本上改變?nèi)说纳�存狀態(tài)，因此他的人類解放思想在當代仍然具有重要意義�！榜R克思作為一個思想家對二十世紀歷史進程的影響是無與倫比的�！雹僭诋敶�，人在強大的工具理性面前失去了精神家園，物化的社會關系以新的面孔出現(xiàn)，繼“上帝死了”之后“人死了”，“烏托邦”的維度嚴重缺失。當代西方的思想家們對此進行了批判，并指出了新的解放道路。在海德格爾看來，科技異化使人類喪失了精神家園，只有追尋存在的意義才能使人類的本真狀態(tài)覺醒，使存在得以澄明。馬爾庫塞則對消費異化進行批判，指出發(fā)達工業(yè)社會造成的了“單向度的人”，寄希望于通過審美喚醒人的感性力量實現(xiàn)解放。哈貝馬斯則希望通過交往倫理實現(xiàn)解放。這些思想家的思想是馬克思人類解放思想的補充和擴展，具有重要意義，然而他們的人類解放理想難逃哲學與幻想的窠臼。對當代社會的批判豐富了馬克思的批判理論，但是對資本的根本性批判才是對人類現(xiàn)實解放道路的根本指認�？傊�，今天的人還處在解放之路上，馬克思的人類解放思想仍然具有重要意義。
[Abstract]:In modern times, with the establishment of the status of the main body of reason and the development of productive forces, people have been liberated from the traditional dependence and gained certain independence. However, the Enlightenment has brought freedom and liberation to mankind as well as new predicament. Facing various problems brought about by the development of capitalism, many thinkers are from a variety of angles. Starting from the "abstract man", starting from "abstract man", they made history an abstract process, and liberation also became a good desire and ideal. Marx opposed this abstract thinking method. In his view, liberation is not a good ideal waiting for us to realize, but a realistic historical movement. "History is recognized." It will never end in the perfect ideal state of human beings; the perfect society, the perfect 'country' is the only thing that can exist only in the illusion; on the contrary, all the historical states in turn are only the temporary stages of the infinite development process of human society from low to advanced. Under the guidance of historical materialism, we can criticize capitalist society so that the road of liberation can be opened to us.
This article is divided into five parts.
The first part: the ideal and predicament of human liberation in modern times. Before modern times, human survival was more dependent on external forces, in ancient Greece the external nature, in the middle ages, the omnipotent God, and the subject in the state of being obscured. In modern times, with the establishment of the status of the man's host, reason became the standard to measure all. The industrial revolution has greatly developed the material wealth, the capitalist mode of production and the modern political system set up, and the people's lives have changed dramatically. All this makes people full of confidence in the future, and the history of progress has begun to form. However, the enlightenment brings about progress and a new problem. Capitalist society. In the face of the fission of this development, some thinkers began to criticize and reflect on the fission of this development, and try to establish a new ideal to realize the real human solution. Rousseau was the first criticism of civilization since modern times. The thinker of the eye points out that science and technology and material development have led to human alienation and destruction of nature, trying to realize human ideal survival through the establishment of a moral Republic in the.19 century. The three great utopian socialists criticized the social reality of the early capitalist society and advocated the establishment of a variety of "utopias" to make people. In order to achieve liberation, Hagel criticized the dilemma by bringing the development of the real history to the absolute spirit, hoping to realize human freedom in the highest link of ethics. They criticized the social reality by criticizing the modernity, but they did not examine people in a specific historical environment. Without solving the problem from the realistic contradiction, this kind of human liberation can only be a beautiful desire.
The second part: the dimension of Marx's theory of human liberation thought historical materialism. Historical materialism discusses the realistic historical process of human liberation from the subject of liberation, the process of liberation and the prospect of liberation. The realistic individual is the premise of historical materialism, the subject of history and the subject of liberation. An elephant or a rational person, Marx's "real individual" is a person in a specific historical situation. Its essence is "the sum of social relations". The reality of human beings comes from practice. Man realizes itself in practice and generates itself. By revealing the deep structure of practice, Marx combines the concept of practice with the view of history. On the basis of the general logic and specific process of the development of historical development, the process of history becomes the perceptual activity and process of reality. This process of perceptual activity follows a certain rule. Through the investigation of the law, Marx points out the dialectical movement of the relationship between productivity and production, and changes in the state of human existence in this development. And then point out that the road of liberation of reality lies in the dialectical development of the subject and object. Marx believes that the prospect of liberation is communism. Communism is the third form of social development. In this form, people get rid of the labor for survival and realize the overall development of their own personality. Communism is not a one. To the ideal of people to realize, "communism is not the ultimate state of human existence, but an eternal process of generation." in this process, the capitalist society created the conditions beyond itself, in which the popularization of the machine industry is the most fundamental condition.
The third part: the realistic dimension of Marx's human liberation - the modern social criticism. Historical materialism interprets the road of the realistic development of human liberation in theory, and makes the road of liberation open to us. But if we want to really enter this realistic process, it is only from the concrete social reality to make an investigation. Marx uses history. Materialism criticizes the capitalist society from three aspects of politics, economy and the state of human existence. In his view, political liberation is only economic liberation, not social liberation, but it has laid the conditions for social liberation. This is the reality of liberation. The bourgeois theorists claim that man has been obtained. Freedom and equality are guaranteed by the political system. Marx points out that freedom and equality are the political embodiment of the requirement of the equal subject in the process of market economy, in the final analysis, to maintain the dominant position of capital, and "the modern state power is only a committee to manage the common affairs of the whole bourgeoisie." The criticism of politics is the prelude to the economic criticism, the critical criticism of the capitalist mode of production, which is the criticism of the capital, which directly refers to the dominant position of capital in the capitalist society. The relationship between man and man becomes the relationship between things and things, and the mystery of the materialized social relations is uncovered. It is the secret of the capitalists' exploitation of the workers - the surplus value. In the society governed by this capital, people are in the state of alienation. Only in the transcendence of this materialization and alienation, human liberation can be realized. Marx's criticism of the capitalist society is also a recognition of the road of liberation, because liberation is a reality. The development process of man and history is propelled by the development of real society.
The fourth part: the contemporary significance of Marx's human emancipation thought - the endless Marx. With the development of history, the capitalism itself has undergone tremendous changes and Marx's thought faces new challenges. However, these changes have not fundamentally changed the state of human existence, so his human emancipation thought is still present in the contemporary era. It is of great significance. "The influence of Marx as a thinker on the course of the history of the twentieth Century is unparalleled." (1) in the present time, people lost their spiritual home in the face of powerful instrumental rationality, the social relations of materialized with a new face, after the death of God, the "man died", and the "Utopian" dimension was seriously missing. The thinkers in the contemporary western countries have criticized this and pointed out a new way of liberation. In Heidegger's view, the alienation of science and technology has lost the spiritual home of mankind. Only the pursuit of the meaning of existence can make the true state of mankind awaken and make it clear. Marcuse criticizes the alienation of consumption and points out the developed industrial society. The "one way person" is expected to be emancipated by aesthetic awakening the perceptual power of people. Habermas hopes to achieve liberation through communication ethics. The thinkers' thoughts are the supplement and expansion of Marx's human emancipation thought, which is of great significance. However, his ideal of human liberation will not escape the nest of philosophy and fantasy. The criticism of contemporary society enriches Marx's critical theory, but the fundamental criticism of capital is the fundamental recognition of the road to the liberation of human reality. In a word, today's people are still on the road to liberation, and Marx's human emancipation thought is still of great significance.
【學位授予單位】：吉林大學
【學位級別】：博士
【學位授予年份】：2013
【分類號】：B038;A811

【參考文獻】

相關期刊論文 前10條

1 張有奎;馬克思的實踐概念及其存在論意蘊[J];江淮論壇;2005年01期

2 黃其洪;;論海德格爾對現(xiàn)代性的批判和超越[J];嶺南學刊;2008年01期

3 黃樹光;;論馬克思的實踐范疇[J];理論月刊;2010年08期

4 章國鋒;哈貝馬斯訪談錄[J];外國文學評論;2000年01期

5 張奎良;;馬克思的世界歷史思想及其在當代的實踐格局[J];學習與探索;1991年02期

6 姜海波;;論施蒂納在馬克思思想發(fā)展中的地位[J];云南大學學報(社會科學版);2012年03期

7 郁建興;從政治解放到人類解放——馬克思政治思想初論[J];中國社會科學;2000年02期

8 鄒詩鵬;;馬克思對現(xiàn)代性社會的發(fā)現(xiàn)、批判與重構[J];中國社會科學;2009年04期

9 郝立新;;歷史唯物主義的理論本質(zhì)和發(fā)展形態(tài)[J];中國社會科學;2012年03期

10 豐子義;;歷史唯物主義與馬克思主義哲學主題[J];中國社會科學;2012年03期

相關博士學位論文 前4條

1 代俊蘭;馬克思人類解放理論及當代價值[D];南開大學;2010年

2 周丹;現(xiàn)代性的資本批判[D];吉林大學;2012年

3 劉雄偉;歷史的客觀性研究[D];吉林大學;2012年

4 王東紅;歷史與實踐自身運動[D];吉林大學;2010年

本文編號：1902119