本文選題：商品拜物教 + 貨幣拜物教��； 參考：《蘭州大學(xué)》2012年碩士論文

【摘要】：馬克思拜物教思想的成熟經(jīng)歷了漫長的過程,《資本論》第一章中的拜物教思想是一種成熟的表達。早在《論猶太人問題》中,馬克思就開始注意到金錢在猶太人生活中的地位和作用,到《1844年經(jīng)濟學(xué)哲學(xué)手稿》中就已經(jīng)深刻認(rèn)識到人在世俗世界的異化現(xiàn)象,他認(rèn)為最嚴(yán)重的異化現(xiàn)象就是勞動異化,并就如何擺脫異化作出了初步思考。之后,馬克思在《德意志意識形態(tài)》和《共產(chǎn)黨宣言》中對顛倒了的世界發(fā)表了自己的看法,并就如何將顛倒了的世界再顛倒過來做了理論上的探討,認(rèn)為只有在滿足一定條件的前提下,通過共產(chǎn)主義運動才能使勞動者重新占有自己的本質(zhì)。隨著馬克思經(jīng)濟學(xué)思維的成熟,他越來越意識到實證分析對政治經(jīng)濟學(xué)研究的重要性,可以說,馬克思在《1857-1858年經(jīng)濟學(xué)手稿》和《1861-1863年經(jīng)濟學(xué)手稿》中較為系統(tǒng)地回顧了物化的社會現(xiàn)實,并就如何獲得人的解放的路徑問題做了新的解釋。這些前《資本論》時期的經(jīng)典文獻是我們追蹤馬克思拜物教思想成型的標(biāo)桿性文獻,也可以說,這些就是《資本論》中拜物教思想得以形成的理論準(zhǔn)備。我們可以將《資本論》中的拜物教思想視為馬克思對前《資本論》時期的思想的一次批判性總結(jié),他在這里完整地提出了商品拜物教、貨幣拜物教和資本拜物教思想。他辯證地審視商品、貨幣和資本這種“物”對社會生產(chǎn)方式和人的思想意識所產(chǎn)生影響,既肯定它們對主客觀世界的塑造作用,同時也批判性地指出“物”給世俗世界所帶來的負面影響。馬克思在這些文獻中對“物”的世界的批判、對人的本質(zhì)的把握,以及他在思想上對沉迷于“物”的世界的人們追求解放的啟迪,都是本文著力研究和加以闡釋的內(nèi)容。通過對上述問題的把握,本文對拜物教現(xiàn)象做出了回應(yīng),認(rèn)為拜物教是實現(xiàn)人的解放的障礙,馬克思的拜物教思想可以就如何占有人的本質(zhì)、如何實現(xiàn)人的解放的問題上給予理論啟示：我們只有重新占有勞動,實現(xiàn)對商品、貨幣和資本等“物”的揚棄,我們才能占有人的本質(zhì),最終實現(xiàn)人的解放。
[Abstract]:The maturation of Marx's fetishism has gone through a long process, and the fetishism in the first chapter of Capital is a mature expression. As early as in "on the Jewish problem", Marx began to pay attention to the position and function of money in Jewish life, and in the manuscript of Economics and philosophy of 1844, he had deeply realized the alienation phenomenon of man in the secular world. He thinks that the most serious phenomenon of alienation is labor alienation, and makes a preliminary thinking on how to get rid of alienation. Later, Marx expressed his views on the upside down world in the German ideology and the Communist Manifesto, and made a theoretical discussion on how to turn the upside down world again. Only when certain conditions are satisfied, can the workers regain their essence through the communist movement. With the maturity of Marx's economic thinking, he becomes more and more aware of the importance of empirical analysis to the study of political economy. Marx systematically reviewed the social reality of materialization in < 1857-1858 economic manuscripts and 1861-1863 economic manuscripts, and made a new explanation on how to obtain the path of human liberation. These classic documents of the period before "Capital" are the benchmark documents that we follow the formation of Marx's fetishism thought, and it can be said that these are the theoretical preparations for the formation of fetishism thought in "Capital". We can regard the fetishism thought in Capital as a critical summary of Marx's thought in the previous period, where he put forward the ideas of commodity fetishism, money fetishism and capital fetishism. He dialectically examined the influence of goods, money and capital on social production and people's ideology, and affirmed their role in shaping the subjective and objective world. At the same time, it also critically points out the negative effects of "things" on the secular world. Marx's criticism of the world of "things" in these documents, his grasp of the essence of human beings, and his ideological enlightenment to the people who indulge in the world of "things" are all the contents of this paper to study and explain. By grasping the above problems, this paper responds to the phenomenon of fetishism, and holds that fetishism is the obstacle to the liberation of human beings. Marx's fetishism thought can take possession of the essence of human beings. How to realize the liberation of human beings gives theoretical enlightenment: only when we repossess labor and realize the sublation of goods, money and capital, can we possess the essence of human beings and finally realize the liberation of human beings.
【學(xué)位授予單位】：蘭州大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2012
【分類號】：A811

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本文編號：2021975