【摘要】：批評與自我批評是我們每一個人、每一個組織自我改造、自我凈化、自我完善、自我提高的有力武器。同時,也是中國共產(chǎn)黨區(qū)別于其他政黨的一個顯著標志。它不僅是一種德性的修養(yǎng)理論,更是一種哲學的方法論,其提出具有深厚的哲學基礎。這種哲學基礎體現(xiàn)在四個方面:一是意見兩重性的制約;二是認識非至上性的規(guī)定;三是主觀能動性的合理發(fā)揮的要求;四是理想人格培養(yǎng)的推動。在中國共產(chǎn)黨的領導人中,毛澤東較早全面、系統(tǒng)地探討、概括了批評與自我批評理論,并在一生中的大部分時間里踐行了它。毛澤東在青年時代起就敢于拿起批評與自我批評這一武器,開展積極的批評與自我批評。轉變?yōu)轳R克思主義者后,毛澤東從理論上闡明了為什么要開展批評與自我批評、怎樣開展批評與自我批評,形成了一個完整的批評與自我批評理論。這一理論是中國革命與具體國情相結合的產(chǎn)物,是集體智慧的結晶,是馬克思主義中國化理論的一個組成部分。從其思想來源、現(xiàn)實根據(jù)、歷史展開以及雙重實踐來進行考察,有助于更好地把握其內在邏輯和價值。首先,毛澤東的批評與自我批評理論主要來源于三個方面:第一,馬克思主義經(jīng)典作家的理論引導;第二,中國傳統(tǒng)文化的熏陶;第三,布爾什維克批評與自我批評理論的感染。從其現(xiàn)實根據(jù)而言,它不僅是中國共產(chǎn)黨人全心全意為人民服務的根本宗旨的要求,也是克服黨內因利益偏差導致的思想和作風不純的需要。此外,還是在總結和吸取中國共產(chǎn)黨革命實踐中的經(jīng)驗、教訓的基礎上逐漸發(fā)展起來的。其次,毛澤東的批評與自我批評理論的形成不是一蹴而就的,呈現(xiàn)為一個從自發(fā)到自覺的長期的歷史展開過程,即青年時代的萌芽、大革命時期的初步展開、土地革命時期的自覺運用、延安時期的系統(tǒng)闡發(fā)。延安時期是這一過程最重要的一環(huán)。新中國成立后,其批評與自我批評徘徊于堅守與拒斥之間。再次,道德的修養(yǎng)與政治的實踐是互相關聯(lián)的有機整體,“修身”“齊家”“治國”“平天下”是統(tǒng)一的,毛澤東的批評與自我批評理論正是這樣一種有機結合的體現(xiàn)。從修身的角度而言,作為個體的人的修養(yǎng)和作為中國共產(chǎn)黨黨員的修養(yǎng)都離不開批評與自我批評。從制度建設的層面而言,諫議制度是批評與自我批評在中國傳統(tǒng)文化中的表現(xiàn)形式之一。民主生活會是開展批評與自我批評的重要陣地。最后,毛澤東的批評與自我批評理論展現(xiàn)了雙重功能。既孕育了黨的批評與自我批評作風,又催化了黨的密切聯(lián)系群眾作風的形成。今天,重溫毛澤東的批評與自我批評理論在黨的建設中具有重要的現(xiàn)實意義:批評與自我批評依然是解決黨內思想斗爭的重要手段,批評與自我批評是全面從嚴治黨的關鍵,批評與自我批評是中國共產(chǎn)黨人堅持真理、修正錯誤,領導人民朝著正確方向前進的重要保證。
[Abstract]:Criticism and self-criticism are a powerful weapon for each of us, every organization, self-reform, self-purification, self-perfection and self-improvement. At the same time, it is also a remarkable sign that the CPC is different from other political parties. It is not only a theory of cultivation of virtue, but also a methodology of philosophy, which has a profound philosophical foundation. This philosophical basis is embodied in four aspects: the restriction of the duality of opinion, the stipulation of understanding non-supremacy, the requirement of rational exertion of subjective initiative, and the promotion of the cultivation of ideal personality. Among the leaders of the Communist Party of China, Mao Zedong discussed comprehensively and systematically, summarized the theory of criticism and self-criticism, and practiced it for most of his life. In his youth, Mao Zedong dared to take up the weapon of criticism and self-criticism and to carry out positive criticism and self-criticism. After becoming a Marxist, Mao Zedong theoretically explained why criticism and self-criticism should be carried out, how to carry out criticism and self-criticism, and formed a complete theory of criticism and self-criticism. This theory is the product of the combination of the Chinese revolution and the specific national conditions, the crystallization of collective wisdom and a component part of the Sinicization theory of Marxism. It is helpful to grasp its inner logic and value from its ideological source, realistic basis, historical development and dual practice. First of all, Mao Zedong's criticism and self-criticism mainly come from three aspects: first, the theoretical guidance of Marxist classical writers; second, the influence of Chinese traditional culture; third, The infection of Bolshevik criticism and self-criticism theory. From its realistic basis, it is not only the request of the fundamental purpose of serving the people wholeheartedly, but also the need to overcome the impure thought and style of work caused by the deviation of interests in the Communist Party of China. In addition, it has gradually developed on the basis of summing up and drawing lessons from the revolutionary practice of the Communist Party of China. Secondly, the formation of Mao Zedong's criticism and self-criticism theory was not accomplished overnight. It was presented as a long-term historical development process from spontaneous to conscious, that is, the germination of youth and the initial development of the Great Revolution. The self-conscious use of land revolution period, Yan'an period of systematic analysis. Yan'an period is the most important part of this process. After the founding of New China, its criticism and self-criticism lingered between adherence and rejection. Thirdly, the cultivation of morality and the practice of politics are interrelated organic whole, "self-cultivation", "Qi family", "ruling the country" and "leveling the world" are unified. Mao Zedong's criticism and self-criticism theory are just such an organic combination. From the point of view of self-cultivation, criticism and self-criticism are indispensable to the cultivation of individuals and members of the Communist Party of China. From the aspect of system construction, remonstrance system is one of the forms of criticism and self-criticism in Chinese traditional culture. A democratic life will be an important position for criticism and self-criticism. Finally, Mao Zedong's theory of criticism and self-criticism shows a dual function. It not only gives birth to the Party's criticism and self-criticism style, but also catalyzes the formation of the Party's close contact with the masses. Today, reviewing Mao Zedong's theory of criticism and self-criticism is of great practical significance in the construction of the Party: criticism and self-criticism are still important means to solve the ideological struggle within the Party, and criticism and self-criticism are the key to comprehensively and strictly governing the Party. Criticism and self-criticism are the important guarantee for the Chinese Communists to uphold the truth, correct their mistakes and lead the people in the right direction.
【學位授予單位】：湘潭大學
【學位級別】：博士
【學位授予年份】：2017
【分類號】：D261.3;A84
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本文編號：2160155