本文選題：自由 + 自然��； 參考：《復(fù)旦大學(xué)》2012年碩士論文

【摘要】：人類自由如何可能的問題是馬克思哲學(xué)的總問題。本文試圖通過對(duì)馬克思自由觀的存在論探討,揭示自由在馬克思那里的感性、社會(huì)性和歷史性特征,透析馬克思在其存在論哲學(xué)境域中對(duì)人類自由之謎的回應(yīng)和自由之路的歷史唯物主義洞察。這種嘗試性探討以批判的方式考察馬克思對(duì)自由的歷史分析,注重馬克思自由思想的轉(zhuǎn)變與內(nèi)在邏輯,其起點(diǎn)是自由的思想史背景與自由的問題域。 自啟蒙運(yùn)動(dòng)以來,自由成為西方哲學(xué)概念譜系中的至高概念。經(jīng)由笛卡爾開啟的主體性革命,自由在近代哲學(xué)語境被表達(dá)為以理性為基礎(chǔ)的主體自由,這是依循知識(shí)論路徑的理性主義哲學(xué)范式以理性同構(gòu)自由,人的自由在理性思辨中得到抽象的表達(dá)。康德和黑格爾在不同程度上論證和推進(jìn)了理性自由,同時(shí)也突出了自由的社會(huì)性和歷史性的維度。馬克思在存在論上所發(fā)動(dòng)的感性革命拒斥了把理性與自由等同的理性形而上學(xué),揚(yáng)棄并吸收了康德和黑格爾的自由觀,把自由與感性勾連起來,釋放社會(huì)性和歷史性維度,使自由得到歷史唯物主義的觀照。 馬克思的自由觀有兩個(gè)方面的基本領(lǐng)會(huì),即感性自由和社會(huì)自由。感性自由意指社會(huì)化的人在自然界中以全部感覺的豐富性自由地實(shí)現(xiàn)自身對(duì)象性的本質(zhì)力量,人類以自身能力的自由全面發(fā)展為目的；社會(huì)自由意指人類在社會(huì)共同體中以其社會(huì)性本質(zhì)實(shí)現(xiàn)其生命意義,社會(huì)關(guān)系成為人們之間共同的關(guān)系,社會(huì)共同體成為人自身的力量。感性自由與社會(huì)自由的區(qū)分是基于不同的視角對(duì)同一件事情的不同表達(dá)。實(shí)質(zhì)上,本真的人類自由表現(xiàn)為自然與人、社會(huì)與人的統(tǒng)一,即人的自然存在與社會(huì)存在的統(tǒng)一,作為雙統(tǒng)一之過程的歷史不是自由擺脫自然的歷史,而是自然的社會(huì)化和社會(huì)的誕生過程,是人類通過感性的物質(zhì)生產(chǎn)活動(dòng)不斷發(fā)展自身的自由史。 馬克思對(duì)自由的歷史分析表明勞動(dòng)既生產(chǎn)人的現(xiàn)實(shí)自由,也生產(chǎn)著自身的“異化”,即自由勞動(dòng)與異化勞動(dòng)。自由的自否定性意味著感性沖突的必然性,其實(shí)質(zhì)是人類社會(huì)生活的自我異化和自我批判。馬克思從黑格爾的精神異化中剝離出感性的異化,揭示出異化的內(nèi)在機(jī)制是作為人類本質(zhì)力量的生產(chǎn)力與作為感性交往形式的生產(chǎn)關(guān)系之間的歷史性的矛盾運(yùn)動(dòng)。運(yùn)動(dòng)的方向指向在否定意義上揚(yáng)棄異化勞動(dòng)和私有財(cái)產(chǎn),在肯定的意義上實(shí)現(xiàn)自然界、人、社會(huì)在歷史中形成統(tǒng)一的共產(chǎn)主義。共產(chǎn)主義運(yùn)動(dòng)是人類歷史的感性真理,澄明著作為人類存在之真理的自由。
[Abstract]:The question of how human freedom is possible is the general problem of Marxist philosophy. This paper attempts to reveal the perceptual, social and historical characteristics of freedom in Marx by discussing the existentialism of Marx's concept of freedom. This paper analyzes Marx's response to the riddle of human freedom in his realm of existential philosophy and his historical materialistic insight into the road of freedom. This kind of tentative discussion examines Marx's historical analysis of freedom in a critical way, pays attention to the transformation and internal logic of Marx's free thought, and its starting point is the historical background of freedom and the problem domain of freedom. Since the Enlightenment, freedom has become the highest concept in the pedigree of western philosophical concepts. Through the revolution of subjectivity initiated by Descartes, freedom is expressed as the freedom of subject based on reason in the context of modern philosophy, which is the freedom of rational isomorphism in the philosophical paradigm of rationalism following the path of knowledge theory. Human freedom is expressed abstractly in rational speculation. Kant and Hegel demonstrate and promote rational freedom in different degrees, but also highlight the social and historical dimensions of freedom. The perceptual revolution initiated by Marx in ontology rejects the rational metaphysics which equates rationality with freedom, subtracts and absorbs Kant's and Hegel's views on freedom, connects freedom with sensibility, and releases the social and historical dimensions. To give freedom to historical materialism. Marx's concept of freedom has two aspects of basic understanding, namely, perceptual freedom and social freedom. Perceptual freedom means that socialized people freely realize the essential power of their own object with the richness of all senses in nature, and human beings aim at the free and all-round development of their own abilities. Social freedom means that human beings realize their meaning of life by their social essence in the social community, social relations become the common relationship between people, and the social community becomes the strength of people themselves. The distinction between perceptual freedom and social freedom is based on different expressions of the same thing from different perspectives. In essence, the natural freedom of human beings is the unity of nature and man, the unity of society and man, that is, the unity of man's natural existence and social existence. The history of the process of dual unification is not the history of free escape from nature. It is the socialization of nature and the birth process of society, which is the free history of human beings developing themselves through perceptual material production activities. Marx's historical analysis of freedom shows that labor not only produces the real freedom of human beings, but also produces its own "alienation", that is, free labor and alienated labor. The self-negation of freedom means the inevitability of perceptual conflict, and its essence is the self-alienation and self-criticism of human social life. Marx separated perceptual alienation from Hegel's spiritual alienation and revealed that the internal mechanism of alienation is a historical contradiction between the productive forces as the human essential force and the productive relations as the form of perceptual communication. The direction of the movement is to sublate the alienation of labor and private property in the negative sense, and to realize the unity of communism in the history of nature, man and society in a positive sense. The communist movement is the perceptual truth of human history and clarifies the freedom as the truth of human existence.
【學(xué)位授予單位】：復(fù)旦大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2012
【分類號(hào)】：A811

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