马克思的权力观研究

发布时间：2018-07-09 19:55

本文选题：马克思 + 权力观　；参考：《湖南师范大学》2015年博士论文

【摘要】：权力观问题是政治伦理、公共伦理和政治哲学中的一个重要问题,权力的本质、价值和道德基础乃其核心论域。它不但在现实层面是一个敏感的话题,而且在理论层面也受到学者们的探讨与关注。这些学者们普遍认为,在马克思看来,权力本质上是“阶级压迫的暴力”,这其实是一种片面的认识。“阶级压迫的暴力”与其笼而统之地说是权力的本质,不如准确地说是政治权力抑或国家权力的本质。权力的本质同政治权力或者国家权力的本质毕竟是两个不同的概念,后者是前者的重要组成部分,但前者的内涵与外延远大于后者。马克思的权力本质观至少是对政治权力或者国家权力、财产权力或者所有者的权力、公共权力乃至家庭中家长权力等权力形式的抽象。马克思从人类社会的存在方式、共同生活的组织形式和人类共同体共同利益等维度对权力进行了全面的考察,使用过诸如政治权力、国家权力、政府权力、社会权力、财产权力、资本权力、家长的权力、行政权力、执行权力、司法权力、人民的权力、贵族的权力等等一系列概念,认为权力本质上涉及人与人之间的关系和人与物之间的关系,它是人类所创造出来的一种支配力量,并且以实现所有人的共同利益为旨归。所以,马克思的权力本质观是基于实现公共利益的特定力量支配关系。异化理论贯穿于马克思的一生,决不仅限于青年时期。马克思也明确使用过“异化的权力”、“权力异化”等概念和用法。马克思的权力异化观是马克思权力观的有机组成部分。马克思认为,异化,实质上是主体与客体之间的一种特殊关系,一种被主体创造出来的客体反过来统治、压制、压迫主体的关系。所谓权力异化,就是权力发展到一定社会历史时期,权力的主体、权力的本质、权力的活动等权力的全面属性丧失了本真意义和本来面目,变成了奴役人和实现特殊利益的有组织的镇压性力量的现象。与流行的将权力异化视为权力的私人化或者私利化的见解不同,马克思从社会群体和个人及社会制度和道德品质相结合的角度对权力异化提出了总的看法,认为权力异化是人的异化的一个重要方面,是权力发展到一定社会历史时期产生出自己的对立面,变为控制、奴役人的异己力量的现象,它虽然与权力行使者的道德品质有关,但更与社会制度有关。就其表现而言,权力异化包含着权力主体异化、权力本质异化和权力活动异化三个层面。权力主体的异化具体表现在权力所有者与权力行使者之间的异化以及权力的掌握和行使者自身的异化。权力本质的异化表现在权力被用来谋取个人利益和权力被用来谋取阶级利益。权力活动异化表现在服务异化为奴役以及保护异化为施暴。马克思认为异化的权力必将向其本来意义或者本真状态复归。这种复归主要表现在:权力将“失去政治性质”并向无政治性质的权力复归;权力主体由特定阶级向人民群众复归;本质上将由实现特定阶级私利的工具向实现社会中所有成员共同利益的工具转变。同时,异化权力的复归不可能凭空实现,而是需要条件的,具体包括:无产阶级是实现异化权力复归的“物质武器”;革命是实现异化权力复归的现实手段。在复归的步骤上,马克思的思路是:异化权力的复归将会沿着“开始复归——部分复归——完全复归”的大体步骤进行,即“从资本主义向社会主义过渡的特别时期”开始复归,经历“共产主义第一阶段”的“部分复归”,最终在共产主义的高级阶段“完全复归”。客观上,马克思的权力观存在着某些局限,它对阶级社会的权力批判的多而对未来社会权力建构的少,重对西方资本主义权力的考察而轻对东方社会权力的考察。但是,决不能就此全盘否定马克思权力观所具有的时代价值。它的价值主要表现在:有助于抵制和批判各种新的资产阶级权力思想;有助于避免走西方三权分立的改旗易帜的邪路;有助于警惕社会主义社会的人民权力背弃人民的危险;为中国共产党的权力观教育提供理论参考和思想启迪;为从制度上确保权力的正确运行奠定思想基础;为弱化国家权力的统治功能和推进国家治理能力现代化提供理论支撑。
[Abstract]:The question of the view of power is an important issue in political ethics, public ethics and political philosophy. The essence of power, the value and the moral foundation are its core domains. It is not only a sensitive topic in reality, but also on the theoretical level by scholars. These scholars generally believe that, in Marx's view, power. The essence is "class oppression violence", which is actually a one-sided understanding. "Class oppression violence" is the essence of power rather than the nature of power. It is better to say it is the essence of political power or state power. After all, the essence of power is two different concepts from the essence of political power or state power, the latter is the latter. It is an important part of the former, but the intension and extension of the former is far greater than the latter. Marx's view of the essence of power is at least the abstract of the form of power, such as political power or state power, property power or owner's power, public power and even the parents' power in the family. Marx's common life is from the way of human society. A comprehensive survey of power, such as the form of organization and the common interests of the human community, has been carried out in a series of concepts such as political power, state power, government power, social power, property power, capital power, power of the parents, administrative power, executive power, judicial power, power of the people, power of the aristocracy, and so on. The essence of force involves the relationship between man and man and the relationship between man and thing. It is a dominant force created by human beings and the purpose of realizing the common interests of all. So, Marx's view of power is based on the specific strength of power to realize the public interest. The theory of alienation runs through the life of Marx, Marx has definitely used the concept and usage of "alienation of power", "power alienation" and so on. Marx's view of power alienation is an organic part of Marx's view of power. Marx believes that alienation, in essence, is a special relationship between the subject and the object, and a kind of object created by the subject. In turn, the relationship between the repression, the oppression and the oppression of the subject. The so-called power alienation is the development of power into a certain social and historical period, the main body of power, the essence of power, the activity of power, and the loss of the true meaning and nature, and the phenomenon of the organized and repressive force of the enslavement and the realization of the special interests. Unlike the popular dissimilation of power alienation as the personal or private opinion of power, Marx puts forward a general view of the alienation of power from the angle of social group, individual and social system and moral quality, and thinks that the alienation of power is an important aspect of human alienation and the development of power to a certain period of social and historical period. The phenomenon of its opposite, control, and the dissident force of the enslavement is related to the moral character of the emissary, but it is more related to the social system. As far as its performance is concerned, the alienation of power includes three levels of alienation of the main body of power, the alienation of the essence of power and the alienation of power and the alienation of power. Alienation between the owner of power and the emissary of power, the mastery of power and the alienation of the envoy itself. The alienation of the essence of power is manifested in the use of power to seek personal interests and power to seek class interests. The alienation of power activities is manifested in the alienation of service and the alienation of protection for violence. Marx thinks alienation. Power will return to its original meaning or true state. This return is mainly manifested in: power will "lose the political nature" and return to the power that has no political nature; the subject of power will return to the people from a particular class; it will essentially work to realize the common interests of all members of the society by realizing the private interests of the specific class. At the same time, the return of the alienated power can not be realized in the air, but it needs conditions, including the proletariat as the "material weapon" to realize the reversion of the alienation power, and the revolution is the realistic means to realize the reversion of the alienation power. In the step of return, Marx's way of thinking is that the return of the alienated power will begin to return. The general steps of the return of part of the return - the return of "the transition from capitalism to socialism" - the "partial return" of "the first stage of communism" and the "complete return" at the advanced stage of communism. Objectively, there are some limitations in Marx's view of power. It has more criticism of the power of class society and less of the construction of the power of the future social power, and the inspection of the western capitalist power and the light on the power of the eastern society. However, it can never completely negate the value of the times of Marx's power view. Its value is mainly reflected in the resistance and criticism of various new funds. The thought of class power is helpful to avoid the evil way of changing the banner of the three powers in the west, to guard against the danger of the people's power of the socialist society, and to provide theoretical reference and ideological enlightenment for the education of the Chinese Communist Party's view of power, and to lay the ideological foundation for the correct operation of the power from the system and to weaken the country. It provides theoretical support for the function of power and promoting the modernization of state governance capacity.
【学位授予单位】：湖南师范大学
【学位级别】：博士
【学位授予年份】：2015
【分类号】：A811

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