现实之路—马克思人类解放思想研究

发布时间：2018-05-17 16:49

本文选题：人类解放 + 现实道路　；参考：《吉林大学》2013年博士论文

【摘要】：近代以来，随着理性主体地位的确立和生产力的发展，人从传统的依赖关系中解放出来，获得了一定的独立性。然而启蒙在给人类带来自由与解放的同时，也带来了新的困境。面对资本主义发展所带来的种种问题，众多思想家们从多种角度出发，试图指出新的解放之路。他们从“抽象的人”出发，使历史表现为抽象的过程，解放也成为美好的愿望与理想。马克思反对这种抽象的思辨方法，在他看来，解放不是等待我们去实现的美好理想，而是现实的历史运动。“历史同认识一样，永远不会在人类的一种完美的理想状态中最终结束；完美的社会、完美的‘国家’是只有在幻想中才能存在的东西；相反，一切依次更替的历史状态都只是人类社会由低级到高级的无穷发展进程中的暂时阶段。”①因此只有在历史唯物主义的指导之下，对资本主义社会进行批判，才能使现实的解放道路向我们敞开。本文分为五个部分进行论述：第一部分：近代以来人类解放的理想与困境。在近代以前，人类的生存更多的是依靠外在的力量，在古希腊是外在的自然，中世纪则是全能的上帝，主体处于被遮蔽的状态。近代以来，随着人的主体地位的确立，理性成为衡量一切的标准，工业革命使物质财富得到了极大的发展，资本主义生产方式和现代政治制度建立起来，人们的生活发生了翻天覆地的变化。这一切使人们对未来充满信心，进步史观开始形成。然而启蒙带来进步的同时也产生了新的问题。资本主义社会形成的普遍的社会物质交换关系，全面凌驾于个人之上，破坏着个人的独立性和完整性。面对这种发展的裂变，一些思想家们开始进行批判与反思，试图建立一种新的理想，以实现真正的人类解放。卢梭作为近代以来第一个对文明持批判眼光的思想家，指出科学技术与物质发展导致了人的异化与对自然的破坏，试图通过建立道德共和国来实现人的理想生存状态。19世纪三大空想社会主义者对资本主义早期的社会现实进行批判，提倡建立各种各样的“乌托邦”以使人获得解放；黑格尔则通过把现实历史的发展归于绝对精神的环节来对这种困境进行批判，希望在伦理的最高环节——国家中实现人的自由。他们对社会现实的批判开现代性批判之先河，然而他们没有把人放在具体的历史环境中考察，没有从现实矛盾出发去解决问题，这样的人类解放只能是一种美好的愿望。第二部分：马克思人类解放思想的理论之维——历史唯物主义。历史唯物主义从解放主体、解放过程、解放前景几个方面论述了人类解放的现实历史过程。现实的个人是历史唯物主义的前提，是历史的主体，也即是解放的主体。不同于抽象的或者理性的人，马克思的“现实的个人”是处于具体的历史情境中的人，其本质是“社会关系的总和”。而人的现实性来源于实践，人是在实践中实现自身，生成自身的。马克思通过揭示实践的深层结构，把实践观与历史观结合在一起，对历史发展的总体逻辑与具体生成过程进行了阐述，使历史成为现实的感性活动与过程。这种感性活动过程遵循一定的规律，马克思通过对规律的考察指出生产力与生产关系的辩证运动，以及在这种发展中人的生存状态所发生的变化，进而指出现实的解放道路即在于这种主客体的辩证发展中。马克思认为，解放的前景是共产主义。共产主义是社会发展的第三种形态，在这种形态中，人摆脱了为生存而进行的劳动，实现了自由个性的全面发展。共产主义并不是一个等待人们去实现的理想，“共产主义所展现的并不是人之存在的一个终极的状态，而是一个永恒的生成过程。”①在这个过程中，资本主义社会创造了超越自身的条件，其中机器大工业的普及是最根本的条件。第三部分：马克思人类解放的现实之维——现代社会批判。历史唯物主义在理论上对人类解放的现实发展之路进行了阐释，使解放之路向我们敞开。而若想真正进入这个现实过程，只有从具体的社会现实出发进行考察。马克思运用历史唯物主义从政治、经济以及人的生存状态三方面对资本主义社会进行了批判。在他看来，政治解放达到的只是经济解放，还不是社会解放，但是却为社会解放奠定了条件，这正是解放的现实性之所在。资产阶级理论家们宣称人已经获得了自由与平等，并通过政治制度得以保障。马克思则指出，自由、平等是市场经济发展过程中对平等主体的要求在政治上的体现，归根结底是为了维持资本的统治地位，而“现代的国家政权不过是管理整个资产阶级的共同事务的委员会罢了。”②对政治的批判是对经济批判的前奏，对资本主义生产方式的批判才是最根本的批判，，这也即是对资本的批判，这种批判直指资本主义社会中资本的统治地位。人与人的关系变成了物与物的关系，而揭开物化的社会关系的神秘面纱的正是资本家对工人剥削的秘密——剩余价值。在这种资本统治的社会中，人处于异化状态之中，只有在对这种物化与异化的超越中，人类解放才能实现。马克思对资本主义社会的批判同时也是对解放道路的指认，因为解放是现实的人与历史自身的发展过程，是在现实社会的发展中推进的。第四部分：马克思人类解放思想的当代意义——说不尽的马克思。随着历史的发展，资本主义自身发生了巨大的变化，马克思的思想面临新的挑战。然而这些变化并未能从根本上改变人的生存状态，因此他的人类解放思想在当代仍然具有重要意义。“马克思作为一个思想家对二十世纪历史进程的影响是无与伦比的。”①在当代，人在强大的工具理性面前失去了精神家园，物化的社会关系以新的面孔出现，继“上帝死了”之后“人死了”，“乌托邦”的维度严重缺失。当代西方的思想家们对此进行了批判，并指出了新的解放道路。在海德格尔看来，科技异化使人类丧失了精神家园，只有追寻存在的意义才能使人类的本真状态觉醒，使存在得以澄明。马尔库塞则对消费异化进行批判，指出发达工业社会造成的了“单向度的人”，寄希望于通过审美唤醒人的感性力量实现解放。哈贝马斯则希望通过交往伦理实现解放。这些思想家的思想是马克思人类解放思想的补充和扩展，具有重要意义，然而他们的人类解放理想难逃哲学与幻想的窠臼。对当代社会的批判丰富了马克思的批判理论，但是对资本的根本性批判才是对人类现实解放道路的根本指认。总之，今天的人还处在解放之路上，马克思的人类解放思想仍然具有重要意义。
[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.
【学位授予单位】：吉林大学
【学位级别】：博士
【学位授予年份】：2013
【分类号】：B038;A811

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