马克思平等观及其当代意义研究

发布时间：2018-06-01 09:46

本文选题：马克思 + 平等　；参考：《武汉大学》2014年博士论文

【摘要】：本文的研究对象是马克思的平等观及其当代意义,主要内容围绕三个问题展开：一是对马克思平等概念本身的解读,二是对马克思平等观在当代面临的挑战的分析,三是对马克思平等观在当代中国的现实意义的探讨。全文除导论外共分六章。第一章主要论述马克思平等观的形成基础,包括马克思平等观形成的时代背景和理论渊源,认为马克思的平等观来自对其他欧洲历史上平等思想的批判与继承,其思想渊源包括古希腊等级制基础上的平等思想、中世纪绝对神权基础上的平等思想、文艺复兴时期反神权争人权的平等思想、启蒙运动时期天赋人权论和契约论的平等思想等等。第二章主要论述马克思恩格斯对资产阶级平等观与小资产阶级平等观的批判。第一节论述马克思对资产阶级平等观的批判。资产阶级平等观的核心是权利平等,而权利平等的基础是“天赋人权”说和“社会契约”论。其根源则在于资本主义的生产方式。雇佣劳动与商品等价交换是资本主义生产方式的主要内容。通过商品等价交换,人与人的交往异化为物与物的交往。马克思在对资产阶级平等观既给予了充分肯定又给予了彻底的批判,认为资产阶级平等不是真正的人的平等,而只是将人异化为物之后的物的平等。第二节论述马克思恩格斯对小资产阶级平等思想的批判。第一部分主要论述了马克思对蒲鲁东的平等思想的批判。蒲鲁东作为小资产阶级的代表,提出取消资产阶级的所有制,取而代之以小资产阶级的个人所有制,从而实现人与人之间平等的劳动权利。马克思认为蒲鲁东是以私有制为前提来批判私有制、以阶级为前提来批判阶级,所以其平等观点只能是“经济学家和法学家的幻想”。第二部分主要论述了恩格斯对杜林平等思想的批判。杜林的平等思想是建立在唯心史观的基础之上的,认为有一种平等原则能够凌驾于社会现实之上、放之四海而皆准。恩格斯认为,平等作为一种观念,始终来自于社会现实,而不存在一种超越一切社会现实的绝对的平等观念。恩格斯在批判杜林的平等观念时再一次重申了无产阶级的平等要求是消灭阶级。第三章选取马克思的三篇代表作论述马克思平等观的形成过程。第一节主要讨论《论犹太人问题》中的平等思想。马克思在该文中提出“政治解放”和“人的解放”的区分,“政治解放”的目标是消灭封建特权,实现各阶级间的平等,这种以阶级的存在为前提并以私有制为基础的平等,正是资产阶级平等的特质。“人的解放”则意味着消灭一切阶级,是无产阶级对平等的要求。第二节主要论述《巴黎手稿》中马克思的平等思想。马克思在该文中不仅详细论证了异化劳动的四重规定,而且提出了劳动异化和交往异化的关系问题。马克思认为异化是人类不平等的最终根源,人的不平等性特别表现在人同人的相互异化和交往异化中。既然异化造成了不平等,那么平等就意味着异化的扬弃。马克思还揭示了哲学中的“自我意识”和政治上的“平等诉求”及经济学上的“异化扬弃”之间的内在联系。第三节主要论述了《哥达纲领批判》中马克思的平等思想。马克思在该文中提出了社会主义平等与资本主义平等的区别和联系问题,认为社会主义社会由于消灭了生产资料私人占有制度,实行了生产资料共同占有制度,使人们获得了平等的劳动权利,但是在个人消费品的分配方式(按劳分配)和交换方式(等价交换)方面,仍然是以抽象的劳动为统一尺度,忽视了人与人之间的实际差别,就此而言社会主义平等在本质上与资本主义平等一样,都是用同一尺度对待不同人,因此仍属资产阶级法权范畴,不是人与人之间的真正平等。只有到了共产主义社会,人与人之间的真正平等(各尽所能,按需分配)才有可能实现。第四章主要阐述马克思平等观的本质。第一节论述马克思平等观的内涵,主要包括马克思平等观当中平等的本质要求以及从资产阶级的权利平等向共产主义的真正平等的过渡。本节主要论述了两个问题。第一,虽然马克思反对从平等、正义的一般道德观念出发来批判现实社会,但是从马克思对现实不平等的根源的分析批判中可以看出马克思对平等的本质要求,那就是扬弃人的自我异化和消灭阶级。第二,通过论述从资产阶级的权利平等到真正的人的平等的过渡,体现马克思平等观的本质。资产阶级的平等建立在所有权、自由与平等三位一体的基础之上,只局限在单纯交换领域,一旦从交换领域深入到生产领域,就会发现劳动者和资本家之间的极不平等。从资产阶级平等向真正平等的过渡中,可以看出马克思平等观的本质要求以及马克思对真正的平等的价值追求。第二节主要论述马克思平等观的基本特点,即阶级性、唯物史观和建立在唯物史观基础之上的辩证法。正是有了这样的基本原则,才使得马克思的平等思想成为科学的平等观,具备了实现可能性,并实现了对以往平等观的超越。第五章主要论述了马克思平等观在当代所遇到的挑战,其中最主要的挑战来自于对“各尽所能,按需分配”实现可能性的质疑。本章通过对“质疑”的分析以及对“各尽所能,按需分配”本身的分析,认为“各尽所能,按需分配”是完全有实现的可能性的。重点是对质疑中最有代表性的“需要无限论”与“生产有限论”的回应,认为这些质疑本身是不能成立的,说明“各尽所能,按需分配”实现的可能性直接决定了马克思平等观实现的可能性。第六章主要论述了马克思平等观的当代意义。第一节阐述了我国在实践平等权利的过程中所产生的问题以及这些问题的原因,第二节站在马克思平等观的视角来分析我国当代社会当中的平等问题,其中最突出的是贫富差距过大的问题,认为我国现在的贫富差距不能完全归因于生产力发展水平不均衡这样的历史原因,也不能完全归咎于马克思提出的按劳分配的“不可避免的弊病”,还应该将权利的不平等考虑在内。通过分析,找到马克思平等观对我们的当代意义。
[Abstract]:The object of this study is Marx's view of equality and its contemporary significance. The main contents of this paper are on three issues: one is the interpretation of the concept of equality of Marx, the two is the analysis of the challenges facing Marx's equality view in the present time, and the three is the discussion of the realistic significance of Marx's equal view in the contemporary China.
The full text is divided into six chapters except the introduction.
The first chapter mainly discusses the basis of the formation of Marx's equality view, including the background and theoretical origin of the formation of Marx's equality view, and holds that Marx's view of equality comes from the criticism and inheritance of the equal thoughts in other European history, whose ideological origins include the equal thought on the basis of the ancient Greek hierarchy and the absolute theocracy in the middle ages. The equality thought, the anti theocracy, the equal thought of human rights in the Renaissance, the equality thought of the innate human rights theory and the contract theory during the Enlightenment period.
The second chapter mainly discusses Marx and Engels's criticism of bourgeois equality and petty bourgeois equality.
The first section discusses Marx's criticism of the bourgeois equality view. The core of the bourgeois equality view is the equality of rights, and the basis of the equality of rights is the "natural human rights" and the "social contract". Its root lies in the capitalist mode of production. The main content of the capitalist mode of production is the equal exchange of employment and commodity. Through the exchange of commodity equivalent, the communication between man and man is alienated to the exchange of objects and things. Marx has given full affirmation and thorough criticism to the bourgeois equality view, and thinks that bourgeois equality is not the real equality of human beings, but just the equality after the alienation of human beings into things.
The second section discusses Marx and Engels's criticism of the thought of the equality of the petty bourgeoisie. The first part mainly discusses Marx's criticism of the equal thought of the bourgeois. As a representative of the petty bourgeoisie, he puts forward the abolition of the ownership of the bourgeoisie, instead of the individual ownership at the rank of small assets, so as to achieve between people and people. Marx thinks that he criticizes the private system on the premise of private ownership and criticizes class on the premise of class, so his equal view can only be "the illusion of economists and jurists".
The second part mainly discusses Engels's criticism of the equal thought of Dulin. Dulin's equality thought is based on the view of the idealist history, and thinks that there is a principle of equality that can override the social reality and put it all over the world. Engels believes that equality as a concept always comes from social reality and does not exist. Engels reaffirmed that the equality of the proletariat was the abolition of the proletariat when he criticized Dulin's concept of equality.
The third chapter selects Marx's three representative works to discuss the formation process of Marx's equality view.
The first section mainly discusses the equality thought in the question of the Jewish question. In this article, Marx proposed the distinction between "political emancipation" and "human liberation". The goal of "political liberation" is to eliminate feudal privileges and achieve equality among all classes. This equality based on class existence and private ownership is the bourgeoisie. The essence of equality. "Liberation of human beings" means the elimination of all classes and the proletariat's demand for equality.
The second section mainly discusses the equal thought of Marx in the "Paris manuscript". In this article, Marx not only demonstrates the four provisions of alienated labor, but also puts forward the relationship between alienation of labor and alienation of communication. Marx believes that alienation is the ultimate source of human inequality, and the inequality of man is especially manifested in the interaction of man and man. In alienation and alienation of communication, since alienation causes inequality, equality means the discarding of alienation. Marx also reveals the inner link between the "self consciousness" in philosophy and the political "equal appeal" and the "alienation and abandonment" in economics.
The third section mainly discusses the equal thought of Marx in the critique of the Kota programme. In this article, Marx puts forward the difference and connection between socialist equality and capitalist equality. It is considered that the socialist society has eliminated the system of private possession of the production data and carried out the system of common possession of the production data. The right to work, but the distribution mode of individual consumer goods (distribution according to work) and the way of exchange (equivalent exchange), still take abstract labor as a unified scale and ignore the actual differences between people and people. In this regard, the socialist equality is, in essence, equal to the equality of the capital and the same scale as the same scale. Therefore, it is still a category of legal rights of the bourgeoisie, not the real equality between people and people. Only in the Communist society, it is possible to realize the real equality between people and people.
The fourth chapter mainly expounds the essence of Marx's view of equality.
The first section discusses the connotation of Marx's view of equality, mainly including the essential requirements of equality in Marx's equality view and the transition from the equal rights of the bourgeoisie to the true equality of communism. This section mainly discusses two questions. First, Marx is opposed to the criticism of the reality society from the general moral concept of equality and justice. Yes, but from the analysis and criticism of Marx's origin of the inequality of reality, we can see that Marx's essential requirement for equality is to abandon the self alienation and abolish the class. Second, through the discussion of the transition from the equal rights of the bourgeoisie to the true man's equality, the essence of Marx's equality view is reflected. On the basis of the trinity of ownership, freedom and equality, it is limited only in the field of pure exchange. Once from the field of exchange to the field of production, it will find the extremely unequal between the laborers and the capitalists. From the transition from the bourgeois equality to the real equality, the essential requirements of Marx's equality view and the horse can be seen. Kyth's pursuit of true equality.
The second section mainly discusses the basic characteristics of Marx's view of equality, namely, class nature, materialist conception of history and dialectics based on materialist conception of history. It is this basic principle that makes Marx's equal thought become a scientific concept of equality, has the possibility of realization, and has realized the transcendence of the former equality view.
The fifth chapter mainly discusses the challenges of Marx's view of equality in the present time. The most important challenge comes from the question of the possibility of realizing "every ability to distribute according to the need". The focus is on the most representative question of "need infinite theory" and "production limited theory" in response to the question that these questions themselves can not be established. The possibility of the realization of Marx's equal view is directly determined by the possibility of realizing the realization of "every ability and distribution according to demand".
The sixth chapter mainly discusses the contemporary significance of Marx's view of equality. The first section expounds the problems produced in the process of the practice of equal rights in China and the reasons for these problems. The second section analyzes the equality problems in the contemporary society of our country in the perspective of Marx's equality view, among which the most prominent is the question of the large gap between the rich and the poor. The question is that the gap between the rich and poor in our country is not entirely attributable to the historical reasons for the uneven development of the productive forces. It is not entirely attributable to the "unavoidable maladies" put forward by Marx, and the inequality of rights should be taken into account. The contemporary significance of the equality of Marx to us is found through analysis.
【学位授予单位】：武汉大学
【学位级别】：博士
【学位授予年份】：2014
【分类号】：A811

【参考文献】