發(fā)布時(shí)間：2018-06-15 20:53

  本文選題：市民社會(huì)交往形式 + 經(jīng)濟(jì)基礎(chǔ)�。� 參考：《廣西師范大學(xué)》2012年碩士論文

【摘要】：對(duì)市民社會(huì)與法關(guān)系的問題上的研究,早在古希臘的時(shí)候就已經(jīng)開始,基于古代城邦社會(huì)的現(xiàn)實(shí)問題上,亞里士多德著有《政治學(xué)》,西塞羅著有《論共和國(guó)法律》,探討了法的產(chǎn)生、形成與當(dāng)時(shí)社會(huì)組織形態(tài)的關(guān)系。到了中世紀(jì),法學(xué)成了神學(xué)的婢女,法依附于教會(huì),服務(wù)于教會(huì),整個(gè)社會(huì)都被人們自己所捏造神秘的“上帝”所控制。文藝復(fù)興、宗教改革之后,資本主義的興起,哲學(xué)家開始關(guān)注人的生存問題,以洛克、霍布斯、盧梭、孟德斯鳩為代表,就人在當(dāng)時(shí)社會(huì)形態(tài)下生存自由的問題來探討法的產(chǎn)生、形成和發(fā)展,法的形式,法與周圍的社會(huì)環(huán)境關(guān)系�？档略诂F(xiàn)象界和本體界二分裂中,通過對(duì)純粹理性和實(shí)踐理性的批判,以道德哲學(xué)為基礎(chǔ),以人的意志自由為核心來探討法的一般原理。黑格爾將市民社會(huì)和政治國(guó)家區(qū)分開來,他認(rèn)為二者相互獨(dú)立的,法是對(duì)自由的確認(rèn),法是由人的自我意識(shí)上升到國(guó)家的最高理念,統(tǒng)攝最底層的市民社會(huì),這里的法也不是康德那里的靜態(tài)的,而是一種動(dòng)態(tài)的辯證運(yùn)動(dòng)的法,但這種運(yùn)動(dòng)一直只是單純的人的意志的運(yùn)動(dòng)。 在《黑格爾法哲學(xué)批判導(dǎo)言》中,馬克思批判了黑格爾的市民社會(huì)理論,他認(rèn)為黑格爾把國(guó)家與市民社會(huì)的關(guān)系搞反了,是主詞和賓詞主謂顛倒,正如恩格斯所說：“決不是國(guó)家制約和決定市民社會(huì),而是市民社會(huì)制約和決定國(guó)家”。馬克思把市民社會(huì)比喻為“全部歷史真正的發(fā)源地和舞臺(tái)”,把市民社會(huì)作為人類歷史發(fā)展的現(xiàn)實(shí)基礎(chǔ),市民社會(huì)是馬克思開始步入唯物史觀的一個(gè)邏輯起點(diǎn)。關(guān)于對(duì)市民社會(huì)的定義,古今中外各有不同,在《德意志意識(shí)形態(tài)》中,馬克思從生產(chǎn)力和生產(chǎn)關(guān)系的關(guān)系的角度上來定義市民社會(huì),他認(rèn)為：“在過去一切歷史階段上受生產(chǎn)力制約、同時(shí)也制約生產(chǎn)力的交往形式,就是市民社會(huì)”,由于馬克思所處時(shí)代是資本主義時(shí)代,所以,從社會(huì)的具體形態(tài)來講市民社會(huì)是一種商品經(jīng)濟(jì)社會(huì)。在馬克思市民社會(huì)理論中,市民社會(huì)是作為一種經(jīng)濟(jì)基礎(chǔ),對(duì)意識(shí)形態(tài)和政治結(jié)構(gòu)上層建筑具有一定的決定作用。法作為上層建筑中的一種國(guó)家意識(shí)形態(tài),法的產(chǎn)生應(yīng)源于市民社會(huì),發(fā)展于市民社會(huì),法的實(shí)踐活動(dòng)的場(chǎng)所也是在現(xiàn)實(shí)的市民社會(huì),市民社會(huì)是馬克思法學(xué)觀得以確立的基石。對(duì)法的一些問題解釋也不應(yīng)該從人類精神本身去理解,必須要深入現(xiàn)實(shí)的物質(zhì)經(jīng)濟(jì)生活來解答。 本文立足于馬克思主義理論相關(guān)文本的解讀,站在歷史唯物主義哲學(xué)觀的高度上,以馬克思主義的市民社會(huì)理論為哲學(xué)視角,從馬克思主義相關(guān)文本中整理出其法學(xué)思想的基本內(nèi)容。馬克思主義的法學(xué)思想主要體現(xiàn)在《黑格爾法哲學(xué)批判》、《1844年經(jīng)濟(jì)學(xué)哲學(xué)手稿》、《德意志意識(shí)形態(tài)》、《哲學(xué)貧困》和《共產(chǎn)黨宣言》中,本文通過五部分來分析,探究其法學(xué)思想。 本文第一部分主要論述馬克思主義市民社會(huì)理論的基本內(nèi)容。介紹馬克思主義市民社會(huì)的理論淵源,馬克思市民社會(huì)的哲學(xué)范疇、概念界定及其特征,指出市民社會(huì)對(duì)法學(xué)思想形成的重要性,市民社會(huì)對(duì)法作用。 本文第二部分主要是以馬克思主義市民社會(huì)理論為基礎(chǔ)來論述法的形成和發(fā)展。指出市民社會(huì)決定法的哲學(xué)原則,法產(chǎn)生于市民社會(huì),法反映市民社會(huì)的經(jīng)濟(jì)關(guān)系,體現(xiàn)國(guó)家意志,介紹法在不同時(shí)期不同社會(huì)形態(tài)的形式和相關(guān)特征。 本文第三部分主要是探究在市民社會(huì)中法的價(jià)值。論述法的價(jià)值的形成也是市民社會(huì)發(fā)展的內(nèi)在要求,分析法的價(jià)值結(jié)構(gòu),自由,平等是法的兩種重要的價(jià)值形式在市民社會(huì)的體現(xiàn),這又是由市民社會(huì)發(fā)展本身決定。 本文第四部分依據(jù)馬克思主義法學(xué)思想,結(jié)合現(xiàn)代法制理論,簡(jiǎn)單介紹法在市民社會(huì)運(yùn)行的內(nèi)在機(jī)制。 本文第五部分結(jié)合我國(guó)傳統(tǒng)法治觀念,簡(jiǎn)要論述馬克思主義市民社會(huì)理論視域下法學(xué)思想探究的當(dāng)代價(jià)值,以及對(duì)我國(guó)法治建設(shè)的理論參考價(jià)值。 在研讀馬克思主義經(jīng)典原著的過程中,我們會(huì)發(fā)現(xiàn)馬克思和恩格斯在對(duì)法的論述過程中,始終沒脫離當(dāng)時(shí)所處的市民社會(huì)環(huán)境,也正是有了市民社會(huì)這個(gè)物質(zhì)基礎(chǔ),才是他們的法具有了科學(xué)性、可行性、現(xiàn)實(shí)性。這也是由他們的唯物史觀所決定的,市民社會(huì)理論使法具有了唯物史觀的理論基礎(chǔ),整個(gè)法學(xué)思想又是其唯物史觀的再現(xiàn)。
[Abstract]:The research on the relationship between the civil society and the law has already begun in ancient Greece. Based on the reality of the ancient city state, Aristotle wrote "the political science", and Cicero had a "theory of the Republic", discussing the emergence of the law and forming the relationship with the organizational form of the society at that time. To the middle ages, law became God. The maidservant of learning was attached to the church, serving the church, and the whole society was controlled by the mysterious "God" that was invented by the people themselves. After the Renaissance, after the reformation, the rise of capitalism, the philosopher began to pay attention to the problem of human existence, represented by Rock, Hobbes, Rousseau, and Montesquieu. The question of freedom discusses the generation, formation and development of the law, the form of law, the relationship between the law and the surrounding social environment. In the two divisions of the phenomenal and the noumenon circles, Kant explores the general principle of law through the criticism of pure reason and practical reason, the moral philosophy as the basis, and the freedom of the will of man as the core. Hagel is the civil society and the general principle of the law. The political state distinguishes. He thinks that the two are independent of each other. The law is the confirmation of freedom. The law is the highest idea of the man's self consciousness and the lowest civil society. The law here is not the static of Kant, but a dynamic dialectic movement. But this kind of movement has been only a simple person. The movement of will.
In the introduction to the criticism of Hagel's philosophy of law, Marx criticized Hagel's theory of civil society. He believed that Hagel reversed the relationship between the state and the civil society. It was the reverse of the relationship between the state and the civil society. As Engels said, "it was not the state restriction and determination of the community, but the civil society and the country." Mark Thinking of the civil society as "the real birthplace and stage of all history", taking the civil society as the realistic basis for the development of human history, civil society is a logical starting point for Marx to begin to step into the materialist conception of history. The definition of the civil society is different from ancient to modern and modern. In the "German Ideology >", Marx was born from birth. The relationship between productivity and production relations defines a civil society. He thinks, "in the past all the historical stages were restricted by the productive forces, and the form of interaction that also restricts the productive forces is civil society." since Marx's era is a capitalist era, the civil society is a kind of society. In the theory of Marx's civil society, civil society, as an economic basis, has a certain decisive role in the superstructure of ideology and political structure. As a national ideology in the superstructure, law originates from the civil society, the development of the civil society, the practice of law. It is also a real civil society. Civil society is the cornerstone of the establishment of Marx's view of law. Some problems in the interpretation of the law should not be understood from the human spirit itself, and we must answer the realistic material and economic life.
This article, based on the interpretation of the related text of Marx's theory, stands on the height of the philosophical view of historical materialism, and takes the theory of Marx's civil society as the philosophical perspective, and collects the basic content of his jurisprudence from the related texts of Marx doctrine. The legal thought of Marx is mainly embodied in Hagel's philosophy of law. In the five parts of the five part, the article analyzes the legal thought of the law in the five part.
The first part of this article mainly discusses the basic content of the theory of Marx's civil society, introduces the theoretical origin of the civil society of Marx, the philosophical category of Marx's civil society, the definition and its characteristics, and points out the importance of the civil society to the formation of the legal thought, and the role of the city and the people in the law.
The second part of this article mainly discusses the formation and development of the law on the basis of the theory of Marx's civil society. It points out the philosophical principles of the civil society decision law, the law is born in the civil society, the law reflects the economic relations of the civil society, embodies the will of the state, and introduces the forms and the related features of the different social forms in different periods.
The third part of this article is mainly to explore the value of law in the civil society. The formation of the value of the law is also the inherent requirement of the development of the civil society. The value structure of the analysis law, freedom and equality are the two important forms of value in the civil society, which is determined by the development of the city and the people.
The fourth part of this article briefly introduces the internal mechanism of law in civil society based on Marx's jurisprudence and modern legal theory.
The fifth part of this paper, combined with the traditional concept of the rule of law in China, briefly discusses the contemporary value of the exploration of legal thought in the view of Marx's theory of civil society and the theoretical reference value for the construction of the rule of law in China.
In the process of studying the classics of Marx's doctrine, we will find that Marx and Engels have never been divorced from the social environment of the civil society and the material basis of civil society in the course of the discussion of the law, and that is the scientific, feasible and realistic nature of their law. This is also the historical materialism of them. The theory of civil society has made the law have the theoretical foundation of historical materialism, and the whole legal thought is also the representation of its materialist conception of history.
【學(xué)位授予單位】：廣西師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2012
【分類號(hào)】：D90

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