本文選題：意識(shí)形態(tài) + 抽象�。� 參考：《廣西大學(xué)》2015年碩士論文

【摘要】：《1844年經(jīng)濟(jì)學(xué)哲學(xué)手稿》(下文簡(jiǎn)稱《1844年手稿》)自公開面世以來,就引起了學(xué)術(shù)界極大的關(guān)注和爭(zhēng)論。從國(guó)外到國(guó)內(nèi),學(xué)者們對(duì)《1844年手稿》的爭(zhēng)論主要圍繞“人道主義”這個(gè)話題展開,《1844年手稿》中包含著大量人文精神和對(duì)人的存在意義的探索已是共識(shí)。馬克思在《1844年手稿》的序言中表示要對(duì)國(guó)民經(jīng)濟(jì)學(xué)等進(jìn)行實(shí)證的批判,同時(shí)批判黑格爾哲學(xué)和當(dāng)時(shí)共產(chǎn)主義的抽象性。所以《1844年手稿》表面上似乎以一種道德情懷對(duì)現(xiàn)實(shí)進(jìn)行的批判,實(shí)際是對(duì)具有遮蔽性的意識(shí)形態(tài)的批判�！�1844年手稿》中所批判的國(guó)民經(jīng)濟(jì)學(xué)、黑格爾哲學(xué)和當(dāng)時(shí)共產(chǎn)主義思潮就是異化現(xiàn)實(shí)與意識(shí)形態(tài)會(huì)合的產(chǎn)物,馬克思對(duì)這些意識(shí)形態(tài)的批判不是單純的以一種理論原則在極端的對(duì)立中否定別人證明自身,而是從實(shí)踐出發(fā)進(jìn)行前邏輯、前概念的反思。對(duì)國(guó)民經(jīng)濟(jì)學(xué)和當(dāng)時(shí)共產(chǎn)主義批判,是在對(duì)私有財(cái)產(chǎn)和勞動(dòng)異化本質(zhì)的充分理解下進(jìn)行的；批判黑格爾哲學(xué)的抽象性,對(duì)黑格爾辯證法進(jìn)行積極揚(yáng)棄,繼承其中的有益因素,確立體現(xiàn)人存在邏輯的辯證法。馬克思對(duì)意識(shí)形態(tài)的批判并不是形而上的抽象對(duì)立,而是以探求真理的態(tài)度去探索被虛假意識(shí)形態(tài)所遮蔽的世界本源,是對(duì)人感性需要的重新理解,更指明了揚(yáng)棄異化克服虛假意識(shí)形態(tài),回返人本身的現(xiàn)實(shí)路徑,沒有這個(gè)過程,就不可能真正認(rèn)識(shí)人類的發(fā)展歷史。在此基礎(chǔ)上,馬克思對(duì)共產(chǎn)主義和人的存在意義進(jìn)行歷史性描述,為我們堅(jiān)定共產(chǎn)主義信念,回應(yīng)當(dāng)代現(xiàn)實(shí)指明了方向。
[Abstract]:The manuscripts of Economics and philosophy in 1844 (hereinafter referred to as the manuscripts of 1844) have aroused great concern and controversy in academic circles since their publication. From abroad to home, scholars' debate on manuscripts of 1844 mainly revolves around the topic of "humanitarianism", which contains a great deal of humanistic spirit and the exploration of the meaning of human existence. In the preface of manuscripts of 1844 Marx said that he should criticize the national economics and the abstractness of Hegel's philosophy and communism at that time. So what appears to be a moral critique of reality in the manuscript of 1844 is, in fact, a critique of a shadowy ideology. National economics, as criticized in the manuscript of 1844, Hegel's philosophy and the current of thought of communism at that time are the product of the convergence of alienation reality and ideology. Marx's criticism of these ideologies is not simply a theoretical principle to deny others to prove themselves in the extreme opposites. It is the reflection of the former logic and the pre-concept from the point of practice. The criticism of national economics and communism at that time was carried out under the full understanding of the essence of private property and labor alienation, and the abstract nature of Hegel's philosophy was criticized, and Hegel dialectics was actively sublated and abandoned, and the beneficial factors were inherited. To establish dialectics that embodies the logic of human existence. Marx's criticism of ideology is not the metaphysical abstract opposition, but to explore the origin of the world hidden by false ideology with the attitude of seeking truth, is a new understanding of the perceptual needs of human beings. Moreover, it points out the realistic path of sublation and alienation to overcome the false ideology and return to the people themselves. Without this process, it is impossible to truly understand the history of human development. On this basis, Marx gave a historical description of the meaning of communism and human existence, which pointed out the direction for us to strengthen the communist faith and respond to the contemporary reality.
【學(xué)位授予單位】：廣西大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2015
【分類號(hào)】：A811

【參考文獻(xiàn)】

相關(guān)期刊論文 前1條

1 俞吾金;;被遮蔽的馬克思[J];學(xué)術(shù)月刊;2012年05期

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本文編號(hào)：1921836