西方传统伦理—道德关系的演进逻辑与马克思的变革方式

发布时间：2018-01-20 19:37

本文关键词： 伦理道德伦理-道德关系马克思的变革方式　出处：《辽宁大学》2013年博士论文　论文类型：学位论文

【摘要】：本文主要以西方传统伦理-道德关系的演进逻辑作为理论聚焦的切入点，比较系统梳理了伦理道德关系的发展，目的是把伦理与道德关系的变化在西方哲学发展历程中加以呈现，通过对这一发展过程的内容及其实质的解析，梳理出其演进的阶段及其基本走向，并且通过对其问题的诠释，，以彰显马克思对以往的传统所进行的批判和改造，并在人的感性活动的基础上实现伦理与道德的统一。以此加深我们对马克思主义伦理学的理解，丰富马克思主义哲学的理论研究。同时，在综合国内外研究现状的基础上，通过对马克思原著中的伦理-道德思想的解读，提炼出其伦理-道德思想的发展脉络及内在逻辑，展现出具体的、历史的、实践的伦理道德观点，汲取当前对马克思伦理-道德思想研究的合理内核，为我国当前的社会主义道德建设提供理论借鉴。本文的主要内容如下：第一章，绪论。主要从问题的提出、国内外的研究现状、论文的主要内容及理论与现实意义四个方面进行了概述。第二章，主要以西方伦理-道德关系的早期嬗变为分析主线，阐述从西方早期的伦理理性到道德理性再到二者统一的发展过程。在西方，早期的希腊哲学是以自然万物的本原为主要研究对象。它把人与人之间关系的思考“投射”到自然宇宙背景上，自然哲学实质是一种伦理理性。然而这种理性缺乏主体的自我意识，缺少内在的自我约束。智者们虽然把人自身的伦理生活作为思考的对象，可是由于他们朴素的经验主义，使得这种道德反思走向了相对主义的道路，但却为苏格拉底追求自身内在的原则奠定了基础。希腊流变的经验主义使得对道德的诠释面对着相对主义的消解，同时使得苏格拉底实现了对道德概念的理性坚守。苏格拉底从自身主观世界中追求内在确定性原则，从外在的伦理规范转向内心的道德思考。柏拉图把灵魂区分成理性部分和非理性部分，并提出了“善”的理念论，理念的世界才是最真实、最高的存在，并借助人类本性“分有”“善的理念”构建他的等级分工的理想国。亚里士多德反对柏拉图的抽象、空洞的“善的理念”，认为单一的、普遍的、绝对的善理念是不存在的。“至善”是亚里士多德伦理思想的出发点和归宿。人对最高的善的追求就是一个自我实现的过程。这是需要内心的自我活动，是自我与抽象的道德原则不断发生关系的过程。第三章，主要阐述西方伦理-道德关系在近代所呈现的分化及黑格尔对二者的统一所开辟的实现途径。在中世纪伦理和哲学均成为神学的一部分，可以说伦理、道德、政治、法律的发展均在神学的统治之下。随着文艺复兴运动的兴起，人们开始由对天国的关注，变成对世俗生活的关注。马基雅维里提出政治应该摆脱传统的德性观点和神学的束缚，以权力替代道德成为政治的基础。马基雅维里的理论及现实性和经验性的研究方法直接影响16-17世纪伦理学的发展。经验主义的代表人物休谟认为，伦理学不是以理性为基础的，而是在观察和实验的基础上，运用感觉经验和心理分析方法，建构情感主义道德学体系，使其成为一门实践科学。休谟认为道德的基础只能是人的情感，不是理性。理性只能帮助我们辨别事情的真相，却不能判断善恶。显然，休谟的道德学说并未超出经验科学的心理主义的范畴，他的哲学思考已然脱离人类现实的社会道德生活实践。因此，康德认为经验的东西是个别的、偶然的不具有普遍必然性，而理性概念又是空泛的，两者都不能引出道德的最高原则，而必须挖掘人的理性本质。康德认为有理性的存在者自己为自己立法，所以意志必须自律，而且因自律而自由。“实然”与“应然”的完全割裂，使康德的道德法则与现实生活脱离，成为一种抽象的形式主义的东西。直到黑格尔，才真正地区分了道德和伦理，黑格尔认为道德也是一种法或一种权利，是一种主观意志法，是一种“应当”的东西。然而这种主观意志的法或是“应当”的东西却只能在伦理当中才能成为现实。黑格尔把伦理阶段作为客观精神的实际发展过程,其中包括家庭、市民社会与国家。黑格尔用绝对理念代替了康德的实践理性，并把道德发展置于客观理性的历史辩证体系中。黑格尔在绝对理性的基础上实现了伦理理性和道德理性的统一。第四章与第五章，主要阐述马克思对黑格尔和费尔巴哈伦理道德思想的反思批判及其理论变革。马克思认为黑格尔站在唯心主义的立场，以抽象的无人身的理性作为主体，这种形式上的“绝对精神”并不具备现实的人的机能，这种在绝对理性基础之上的伦理与道德的统一，并不是真正意义上的统一。黑格尔的法哲学是从家庭、市民社会和国家来理解伦理道德问题，法，经济和政治的全部领域都同道德紧密相联，虽然形式上是唯心主义的，但内容却是实在的。因此，我们说黑格尔的伦理学具有现实性的特征。然而黑格尔的思辨哲学却又是唯心主义的，他认为精神存在于物质世界之前，他所承认的劳动就只有精神劳动，他的哲学思考始终是在追求着他的“绝对精神”，他把世界历史看成是“精神的历史”。因此，我们又说黑格尔的哲学是非现实的，是纯思辨的。费尔巴哈虽然在感性自然人的基础上恢复了唯物主义的权威性。然而，他不是把人看作社会的人，而是看成抽象的、生物学上的“人”，把人的本质理解为单个人所固有的抽象物。费尔巴哈哲学的根本局限在于它的感性直观性，所以只能把对人的现实性的理解置于肉体的现存，而无法上升到实践的批判性。只能以感性方式建立一种抽象爱的伦理学。马克思在对黑格尔和费尔巴哈伦理道德思想反思批判的基础上，反对一切抽象的、空洞的伦理说教，主张道德研究要以实际的社会存在和人们现实生活作为基础，并把人的感性活动纳入到历史中进行考察。马克思认为，道德是人的一种本质力量，在实践基础上生成和发展的。道德与人的现实生活密不可分，归根到底是生活实践的产物。而伦理作为一种社会规范是在实践基础上道德观念外化的产物。因此只有在感性活动的基础上才能达到伦理和道德的真正合一。第六章主要从改革开放的实践中来理解马克思伦理道德思想的现实意义，改革开放使当代社会处于新的转型期，在此期间必然会出现道德观念的变化和一些不良现象。如何克服不良道德以确立有利于实践发展的新道德是值得我们思考和研究的。因此，我们的伦理规范必然要以实践为基础，向生活世界回归，塑造理想人格，真正实现外在伦理规范和内在道德自由的统一。为我国的社会主义道德建设提供指导与借鉴意义。
[Abstract]:This paper mainly by western traditional ethics moral evolution logic relationship as a starting point in theory focusing, systematically reviews the development of the relationship between ethics and morality, the purpose is to change the relationship between ethics and morality to be present in the development of western philosophy, through the analysis of the development process of the content and essence of the analysis, combs out the evolution the stage and the basic trend, and the problem of interpretation, in order to highlight the criticism and transformation of Marx to the tradition of the past, and based on human perceptual activities on the unity of ethics and morality. In order to deepen our understanding of Marx's ethics, enrich the theoretical study of Marx's philosophy. At the same time. Based on the current research, through the interpretation of Marx's original ethics moral thought, refine the ethical thought of development And the internal logic, showing the specific historical and practical ethical views, and drawing on the reasonable core of Marx's ethical and moral research, providing theoretical reference for our current socialist moral construction.
In the first chapter, the introduction, mainly from the question, the research status at home and abroad, the main content of the thesis and the four aspects of the theoretical and practical significance.
The second chapter, mainly in the early evolution of western ethical relations as the main line of analysis, elaborated from the early western ethical rationality to moral rationality to the development process of the two uniform. In the west, early Greek philosophy is the origin of all things in the nature as the main research object. It put on "the relationship between people projected to the natural cosmic background, natural philosophy is a kind of ethical rationality. However this kind of rational lack of subject consciousness, lack of discipline within. The wise men although the ethical life itself as object of thinking, but because of their simple empiricism, the moral reflection towards relativism, but but for Socrates to pursue their own intrinsic principle of the foundation. The face of the Greek empirical rheological relativism digestion on the moral interpretation, the su Grady realized the rational insisting on the concept of morality.
Socrates from their own subjective world in pursuit of the inherent uncertainty principle, from the external code of ethics to moral thinking of the heart. Platon put the soul into the rational and non rational part, and puts forward the concept of "good" theory, the concept of the world is the most true, the supreme being, and with the help of "human nature" the concept of "good" to construct his rank division of the Republic. Aristotle opposed Platon's abstract, empty the concept of "good", that a single, universal, absolute good idea. There is no "perfect" is the starting point and end result of Aristotle's ethics. The pursuit of the highest good is a process of self realization. It is the inner self, is a process of self and moral principles of the abstract relations continue to occur.
The third chapter mainly expounds the way of differentiation and Hagel West ethical relationship between modern unity of the two opened up. In the middle ages have become a part of ethical and philosophical theology, ethics, political ethics can be said that, the development of the law in the theology of rule. With the rise of the Renaissance the people of the Kingdom started by the attention turned to secular concerns of life. Machiavel put forward the political shackles should get rid of the traditional virtue and theology, to become a political power substitute moral foundation. The research methods of Machiavel theory and reality and experience directly affect the development of the 16-17 century ethics.
Empiricism representative Hume believes that ethics is not based on reason, but on the basis of observation and experiment, the use of sensory experience and psychological analysis, construct the emotionalism ethics system, make it become a practical science. Hume believed that moral foundation is only human emotions, not only rational reason. Help us tell the truth, but not the judgment of good and evil. Obviously, Hume's moral theory did not go beyond the experience of scientific psychological category, his philosophical thinking already from the human reality of social moral life practice.
Therefore, Kant believes that the experience of other things is a chance, do not have universal necessity, and rational concept is vague, neither of which leads to the highest principle of morality, and must be rational nature of people. Mining Kant thinks that rational beings for their own legislation, so the will must be self-discipline, self-discipline and because and free. "Completely separated" and the "ought", so that Kant's moral principles and the reality of life out, become a kind of abstract formalism. Until Hagel was really in a moral and ethical, Hagel believed that moral is a kind of method or a right, is a kind of subjective method that is a kind of "ought to be". But the subjective will of the law or "ought to be" something but only in ethics will become a reality. Hagel put the ethical stage as the actual development of the objective spirit Cheng included family, civil society and state. Hagel replaced the Kant's practical reason with the absolute idea and put the moral development in the dialectical system of objective rationality. Hagel realized the unity of ethical reason and moral reason on the basis of absolute rationality.
The fourth chapter and the fifth chapter mainly elaborates Marx to Hagel and Feuerbach's ethical thought of critical reflection and theory change. Marx thinks that Hagel stood in the abstract idealism, no personal reason as the main body, this kind of "absolute spirit" does not have the function, the unity of ethics and morality on the absolute rational foundation, unified and not the real meaning of Hagel's philosophy of law is from the family, civil society and country to understand the ethical issues, law, economic and political fields are all closely related with morality, although the form of idealism, but the content is real. Therefore, we say that the characteristics of Hagel's ethics with reality. However, Hagel's speculative philosophy is idealism, he believes that the spirit exists in the physical world before him That labor is only mental labor, his philosophical thinking is always in pursuit of his "absolute spirit", he put the world history as a "spiritual history". Therefore, we say that Hagel's philosophy is not reality, is purely speculative. Although Feuerbach materialism restoration based on perceptual nature of people the authority. However, he is not the man as a social person, but as an abstract, biological "people", the essence of the abstraction inherent in a single individual. The fundamental limitation of Feuerbach's philosophy lies in its sense of intuition, so only the reality of human understanding in the flesh to rise to the existing practice. Only in a critical way to establish a perceptual abstraction of love ethics.
Marx Hagel and Feuerbach based on the ethical thought of the criticism, against all abstract, empty preaching ethics, advocate moral study should take the actual social existence and the real life people as the basis, and make the human perceptual activities into history study. Marx believes that morality is a kind of human nature the formation and development on the basis of practice. The moral and life are inseparable, after all is the product of life practice and ethics. As a kind of social norms is a product on the basis of practice of moral concepts. Therefore only based on perceptual activity can achieve the ethics and morality of true one.
The sixth chapter mainly from the practical significance of the practice of reform and opening up to understand the ethical thought of Marx's reform and opening up, the contemporary society in the new transition period, the inevitable changes of moral concept and some bad phenomena during this period. How to overcome the bad moral to establish new moral practice for development is worthy of our consideration and study. Therefore, our ethics must be based on practice to return to the world of life, ideal personality, realize the unification of external ethical norms and inner moral freedom. To provide guidance and reference for the construction of socialist morality in our country.

【学位授予单位】：辽宁大学
【学位级别】：博士
【学位授予年份】：2013
【分类号】：B82-091;A811

【参考文献】