本文關(guān)鍵詞： 市民社會 經(jīng)濟(jì)學(xué) 政治國家　出處：《西北師范大學(xué)》2012年碩士論文　論文類型：學(xué)位論文

【摘要】：近代社會認(rèn)識的核心是個體與整體，或者說是個人與社會共同體之間的關(guān)系問題，亞當(dāng)斯密更強(qiáng)調(diào)近代個人與社會的有機(jī)聯(lián)系。他認(rèn)為，在經(jīng)濟(jì)活動中個體和整體并不是對立的，，個人利己的經(jīng)濟(jì)活動不僅不與公共利益相矛盾，相反卻可以促進(jìn)公共利益。個人只要參與到分工與交換的體系當(dāng)中，就會在“看不見的手”的調(diào)解下，實(shí)現(xiàn)與社會的統(tǒng)一。 斯密的這一社會認(rèn)識也給黑格爾以極大的啟發(fā)。從整體上看，黑格爾幾乎與斯密擁有相同的社會認(rèn)識，他的有關(guān)市民社會的特殊性原理和普遍性原理以及兩者的統(tǒng)一在斯密那里似乎都能夠找到原型，在這個意義上而言，黑格爾是一位斯密主義者。黑格爾通過對亞當(dāng)·斯密的國民經(jīng)濟(jì)學(xué)的深刻理會，確定了他的國家與市民社會理論是具備經(jīng)濟(jì)學(xué)性質(zhì)的。黑格爾的市民社會概念是以國民經(jīng)濟(jì)學(xué)為背景的經(jīng)濟(jì)學(xué)范疇。但是與斯密的觀點(diǎn)不同的是，在黑格爾那里，市民社會無論被描繪成自由的私人經(jīng)濟(jì)領(lǐng)域，其上面總有一個普遍的政治國家來完成社會福利等等的功能。 黑格爾希望依靠超越市民社會的力量來解決市民社會內(nèi)部的矛盾，來解釋國家與市民社會相分離，以及理性國家決定了市民社會的思想，這極大地影響了馬克思。馬克思市民社會思想的形成過程正是從信仰到懷疑再到批判這一理性國家與市民社會觀的過程。也正是因?yàn)槿绱�，黑格爾把市民社會僅僅看成是倫理的自我異化形態(tài)及人類歷史發(fā)展中的一個過渡形態(tài)。這一認(rèn)識后來對馬克思產(chǎn)生了深遠(yuǎn)的影響。 馬克思的市民社會理論研究，可以說是從批判黑格爾的市民社會理論開始。馬克思在接受了黑格爾市民社會概念的經(jīng)濟(jì)規(guī)定的同時(shí)放棄黑格爾的國家哲學(xué)轉(zhuǎn)而去研究國民經(jīng)濟(jì)學(xué)。這種堅(jiān)持國家與市民社會二分的立場對于馬克思完成從國家到市民社會的轉(zhuǎn)變以及走向創(chuàng)立唯物史觀以及開引政治哲學(xué)具有重要意義。
[Abstract]:The core of modern social cognition is the relationship between individual and whole, or between individual and social community. Adam Smith emphasizes the organic connection between modern individual and society. In economic activities, the individual and the whole are not antagonistic. The economic activities of the individual are not contradictory to the public interest, on the contrary, they can promote the public interest. As long as the individual participates in the system of division of labor and exchange, Under the mediation of the invisible hand, the unity with the society will be realized. Smith's social understanding also gave Hegel great inspiration. On the whole, Hegel had almost the same social understanding as Smith. His principles of particularity and universality of civil society and their unity seem to be able to find prototypes in Smith's sense, Hegel was a Smith. Hegel took a deep look at Adam Smith's national economics. Determined that his theory of state and civil society is of an economic nature. Hegel's concept of civil society is an economic category in the context of national economics. But unlike Smith's point of view, in Hegel's case, No matter the civil society is described as a free private economy, there is always a universal political state to fulfill social welfare and so on. Hegel hopes to rely on the strength beyond the civil society to resolve the contradictions within the civil society, to explain the separation of the state from the civil society, and the rational state that determines the ideas of the civil society. This greatly affected Marx. The formation process of Marx's civil society thought was exactly the process from belief to doubt to criticism of this rational state and civil society. Hegel regarded the civil society as a self-alienation of ethics and a transitional form in the development of human history, which had a profound influence on Marx. Marx's theory of civil society, Marx accepted the economic provisions of Hegel's concept of civil society and abandoned Hegel's national philosophy to study national economics. The dichotomy between family and civil society is of great significance for Marx to complete the transformation from state to civil society and to establish historical materialism and political philosophy.
【學(xué)位授予單位】：西北師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2012
【分類號】：A811

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