本文選題：馬克思 + 勞動(dòng)�。� 參考：《南京大學(xué)》2013年碩士論文

【摘要】：勞動(dòng)問題在馬克思的哲學(xué)中占有重要的地位。馬克思的勞動(dòng)概念的內(nèi)涵非常豐富,且有一個(gè)變化發(fā)展的過程,既包含了人類學(xué)意義上的抽象的勞動(dòng),也包括了基于具體歷史條件下展開的勞動(dòng)。前者指的是對(duì)象化的勞動(dòng),體現(xiàn)了人對(duì)自然界的改造和占有,也構(gòu)成了人類生存和發(fā)展的永恒的自然物質(zhì)基礎(chǔ),是人區(qū)別于動(dòng)物的基本特征。后者指的是不同歷史條件下的具體勞動(dòng)形式,而馬克思的主要著眼點(diǎn)就是資本主義條件下的特殊勞動(dòng)形式——雇傭勞動(dòng)的形成、發(fā)展和消滅。 漢娜·阿倫特基于其自身理論研究的需要對(duì)馬克思的勞動(dòng)理論進(jìn)行了考察,首先她從宏觀的層面提出馬克思的勞動(dòng)理論是對(duì)西方政治思想傳統(tǒng)的挑戰(zhàn),因?yàn)樵诠糯?勞動(dòng)是受到蔑視的,而當(dāng)馬克思宣稱,勞動(dòng)創(chuàng)造了人類,這無(wú)疑對(duì)勞動(dòng)進(jìn)行了極大的贊揚(yáng)。但同時(shí)她發(fā)現(xiàn),馬克思的勞動(dòng)概念本身存在一定的矛盾,既把勞動(dòng)看作是自然強(qiáng)加的永恒必然性,又認(rèn)為自由的領(lǐng)域是在勞動(dòng)終結(jié)的時(shí)候開始的,并進(jìn)一步指出,馬克思正是因?yàn)閷?duì)自由的強(qiáng)調(diào)才導(dǎo)致了其學(xué)說的根本矛盾。最后她對(duì)馬克思的勞動(dòng)理論關(guān)于未來的構(gòu)想提出了質(zhì)疑,集中在兩個(gè)方面：一是馬克思想在未來理想社會(huì)廢除勞動(dòng)是否可能；二是勞動(dòng)生產(chǎn)力的發(fā)展能否帶來人的自由的實(shí)現(xiàn)。而要理解阿倫特為什么如此解讀馬克思的理論就要回到阿倫特自己的理論框架中,她在區(qū)分勞動(dòng)與工作的基礎(chǔ)上,把勞動(dòng)看作是服務(wù)于人類生存所必需的活動(dòng),是生命本身,所以它是屬于私人領(lǐng)域的活動(dòng),而勞動(dòng)被必然性所奴役的狀況不僅在古代生活中存在,在現(xiàn)在、未來都將一直存在。而與勞動(dòng)相聯(lián)系的工作的目的在于制造一個(gè)客觀的人造物的世界,它成為介于人與自然之間的東西,并在一定意義上構(gòu)成了行動(dòng)所需的公共空間。而去行動(dòng)則是阿倫特勞動(dòng)理論的真正旨趣所在,人們正是通過言說和行動(dòng)來向他人表明他們是“誰(shuí)”,使自己顯現(xiàn)在人類世界中。然而進(jìn)入現(xiàn)代以后,積極生活內(nèi)的這三種活動(dòng)的等級(jí)秩序發(fā)生了變化,隨著勞動(dòng)的解放,勞動(dòng)最后上升到最高級(jí)的位置,但勞動(dòng)生產(chǎn)力的發(fā)展最后帶來的只是消費(fèi)者社會(huì)。 事實(shí)上,勞動(dòng)在阿倫特與馬克思的學(xué)說中扮演著不同的角色,勞動(dòng)理論構(gòu)成了馬克思的核心理論,而在阿倫特這里只是其行動(dòng)理論的基礎(chǔ)。正是基于各自的理論體系,他們關(guān)于勞動(dòng)的具體內(nèi)涵也有所差異。為什么阿倫特一方面承認(rèn)馬克思關(guān)于勞動(dòng)的論述在很大程度上是真實(shí)地描繪了現(xiàn)代社會(huì)的狀況,一方面又否認(rèn)從中得出的結(jié)論,這是因?yàn)闅w根結(jié)底,作為思想家,兩者對(duì)自由的理解有著本質(zhì)性的區(qū)別。馬克思的自由理論是奠基于高度發(fā)達(dá)的勞動(dòng)生產(chǎn)力之上的,而自由的實(shí)現(xiàn)意味著個(gè)人的全面發(fā)展。而阿倫特對(duì)自由的理解是與政治密切聯(lián)系在一起的,自由就是“去行動(dòng)”。然而自由與政治在現(xiàn)代發(fā)生的雙重嬗變使得阿倫特的自由喪失了現(xiàn)實(shí)的基礎(chǔ)。
[Abstract]:The labor problem occupies an important position in Marx's philosophy. The connotation of Marx's labor concept is very rich, and there is a process of change and development, which includes abstract labor in the sense of Anthropology and the labor under specific historical conditions. The former refers to the work of objectification, which embodies human to nature. The transformation and possession of the boundary also constitute the eternal natural material foundation of human existence and development, the basic characteristic of human being distinguished from the animal. The latter refers to the specific form of labor under different historical conditions, and the main point of Marx is the special form of labor under the condition of capitalism, the formation, development and elimination of the employment labor. Extinguish.
Hannah Arendt, based on the needs of his own theoretical research, made an investigation of Marx's labor theory. First of all, she proposed that Marx's labor theory was a challenge to the western political and ideological traditions from the macro level, because in ancient times, labor was disdain, while Marx claimed that labor created human, which undoubtedly entered into labor. But at the same time, she found that there was a certain contradiction in the concept of labor in Marx, which not only regarded labor as an eternal necessity of natural force, but also thought that the field of freedom began at the end of labor, and further pointed out that Marx was the fundamental spear of his theory because of his emphasis on freedom. At last, she questioned Marx's labor theory about the future, concentrating on two aspects: one is whether Marx wants to abolish labor in the future ideal society, and the two is whether the development of labor productivity can bring about the realization of human freedom. And it is necessary to understand why Ahrendt interprets Marx so on the theory. Back to Ahrendt's own theoretical framework, on the basis of the distinction between labor and work, she regards labor as a necessary activity for the survival of human beings. It is a life itself, so it is an activity in the private sphere, and the condition of labour being enslaved by necessity exists not only in ancient times, but also in the future. The purpose of the work associated with labor is to create an objective world of human creation, which becomes something between man and nature, and in a sense the public space required for action, and action is the real purport of Ahrendt's labor theory, and people are telling others through words and actions. They are "who" and make themselves appear in the human world. However, after entering the modern world, the rank order of the three activities in the active life has changed. With the liberation of labor, labor finally rises to the most advanced position, but the development of labor productivity is the end of the consumer society.
In fact, labor plays different roles in the theory of Ahrendt and Marx. Labor theory constitutes Marx's core theory, and Ahrendt is only the basis of his theory of action. It is based on their respective theoretical systems that their specific connotation of labor is also different. Why Ahrendt admits Mark on the one hand. To a great extent, the discussion of labor is a real description of the state of the modern society, and on the one hand, it denies the conclusions drawn from it. It is because, in the final analysis, that as a thinker, the two have an essential distinction between the understanding of freedom. Marx's Theory of freedom is based on the highly developed productivity of labor, and is self - founded. The realization means the all-round development of the individual. And Ahrendt's understanding of freedom is closely linked with politics, and freedom is "going to action". However, the double evolution of freedom and politics in modern times makes Ahrendt's freedom lost the foundation of reality.
【學(xué)位授予單位】：南京大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2013
【分類號(hào)】：B712.5;A811

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