马克思资本批判的时间维度

发布时间：2018-05-20 07:33

本文选题：资本批判 + 存在　；参考：《复旦大学》2012年硕士论文

【摘要】：哲学必须回到被西方思想中的认识论偏见所遮蔽的存在问题上来。这种偏见即表现其有关主体开端的论述中,也体现在有关客体的开端的论述中。那些探讨客体或是主体性质的哲学处于一种相对肤浅的实体层次,没有深入到存在的层次。只有通过“源始视域”的时间才能发现存在,这就意味着主体和客体都“存在于时间之中”,马克思用资本批判不仅在解释着资本主义世界,更希望改造着资本主义世界。随着资本的扩张,时间似乎这个样子,就如货币一样,成为所有的事物的普遍价值标准。时间测量不断精确化,对于人而言,作为精确期限的时间,也就是商品化的时间,它与其它的所有的时间可以自由地进行交换,抽象化、量化的时间区别于存在,并与后者形成分离。作为生命的时间,作为生命绵延之体验内容的时间,与纯粹的,可分离的可量化的时间分离。通过对马克思时间观念的梳理,马克思认为时间实际上就是人的积极存在,它不仅是人生命的尺度,而且是人的发展的空间,如果没有现实的人,没有人实践,就无所谓时间。人的存在的问题所涉及决非是抽象精神的劳动、与理论对立的狭隘实践,而是在一定阶段和条件下,是人再创造自身及周遭环境的生活过程。时间作为人的存在,就是通过人的实践活动去把握,而不是通过抽象的心灵去把握,人通过实践通过自己把握自己,通过自己限制自己从而达到统一。在这里马克思奠定了其存在论基础,把时间性作为人的源始性生存条件说了出来,时间对于人的创造性是不言自证的。时间和人的积极的生命存在即劳动紧密联系在一起的,但更是与否定的异化劳动联系在一起的,异化的扬弃与异化是走的同一条道路而最终达到统一。在资本原则下,时间被抽象化,形成异化时间及相对应的异化劳动,并导致闲暇时间的异化。同是在异化时间之下,资本表现一定历史进步性和局限性。在寻找资本的时间性根源时,发现资本是由于丧失其时间性,在流俗时间下拥有其形而上学的本质特征,马克思通过资本批判恢复人与世界最原初的关联,即为共产主义。
[Abstract]:Philosophy must return to the existential problem obscured by epistemological biases in Western thought. This kind of prejudice not only expresses its exposition about the subject's beginning, but also manifests in the discussion about the object's beginning. The philosophy that discusses the nature of object or subject is at a relatively superficial level of entity and does not go deep into the level of being. Only through the time of origin can we find existence, which means that both subject and object exist in time. Marx's critique of capital not only explains the capitalist world, but also wants to transform the capitalist world. As capital expands, time seems like this, like money, becoming the universal standard of value for everything. Time measurement is constantly becoming more accurate, and for people, as a time of precise duration, that is, time of commercialization, it can be freely exchanged with all other time, abstracting, quantifying time as distinct from being. And separate from the latter. Time as the time of life, as the content of the experience of life, is separated from pure, detachable and quantifiable time. By combing Marx's concept of time, Marx thinks that time is actually the positive existence of human beings, which is not only the measure of human life, but also the space for human development. If there are no realistic people, no one practices, there is no time. The problem of human existence is not the work of abstract spirit, the narrow practice of opposite theory, but the life process of recreating oneself and surrounding environment under certain stage and condition. Time, as a human being, is to be grasped by man's practical activities, not by abstract mind. Through practice, man can grasp himself and restrict himself to achieve unity. Here Marx laid the foundation of his theory of existence and put time as the living condition of man's origin. Time is not self-evident to man's creativity. Time and positive existence of human life are closely related to labor, but also to negative alienation of labor, alienation of sublation and alienation is the same road to achieve unity. Under the principle of capital, time is abstracted, forming alienation time and corresponding alienated labor, and leading to alienation of leisure time. At the same time, under the alienation time, the capital performance certain historical progress and the limitation. When looking for the temporal origin of capital, it is found that capital is due to the loss of its timeliness, and it has its metaphysical essential characteristics under the vulgar time. Marx restored the initial connection between man and the world through capital criticism, that is, communism.
【学位授予单位】：复旦大学
【学位级别】：硕士
【学位授予年份】：2012
【分类号】：A811

【参考文献】