本文選題：馬克思 + 權(quán)力觀��； 參考：《湖南師范大學(xué)》2015年博士論文

【摘要】：權(quán)力觀問題是政治倫理、公共倫理和政治哲學(xué)中的一個(gè)重要問題,權(quán)力的本質(zhì)、價(jià)值和道德基礎(chǔ)乃其核心論域。它不但在現(xiàn)實(shí)層面是一個(gè)敏感的話題,而且在理論層面也受到學(xué)者們的探討與關(guān)注。這些學(xué)者們普遍認(rèn)為,在馬克思看來,權(quán)力本質(zhì)上是“階級壓迫的暴力”,這其實(shí)是一種片面的認(rèn)識�！半A級壓迫的暴力”與其籠而統(tǒng)之地說是權(quán)力的本質(zhì),不如準(zhǔn)確地說是政治權(quán)力抑或國家權(quán)力的本質(zhì)。權(quán)力的本質(zhì)同政治權(quán)力或者國家權(quán)力的本質(zhì)畢竟是兩個(gè)不同的概念,后者是前者的重要組成部分,但前者的內(nèi)涵與外延遠(yuǎn)大于后者。馬克思的權(quán)力本質(zhì)觀至少是對政治權(quán)力或者國家權(quán)力、財(cái)產(chǎn)權(quán)力或者所有者的權(quán)力、公共權(quán)力乃至家庭中家長權(quán)力等權(quán)力形式的抽象。馬克思從人類社會的存在方式、共同生活的組織形式和人類共同體共同利益等維度對權(quán)力進(jìn)行了全面的考察,使用過諸如政治權(quán)力、國家權(quán)力、政府權(quán)力、社會權(quán)力、財(cái)產(chǎn)權(quán)力、資本權(quán)力、家長的權(quán)力、行政權(quán)力、執(zhí)行權(quán)力、司法權(quán)力、人民的權(quán)力、貴族的權(quán)力等等一系列概念,認(rèn)為權(quán)力本質(zhì)上涉及人與人之間的關(guān)系和人與物之間的關(guān)系,它是人類所創(chuàng)造出來的一種支配力量,并且以實(shí)現(xiàn)所有人的共同利益為旨?xì)w。所以,馬克思的權(quán)力本質(zhì)觀是基于實(shí)現(xiàn)公共利益的特定力量支配關(guān)系。異化理論貫穿于馬克思的一生,決不僅限于青年時(shí)期。馬克思也明確使用過“異化的權(quán)力”、“權(quán)力異化”等概念和用法。馬克思的權(quán)力異化觀是馬克思權(quán)力觀的有機(jī)組成部分。馬克思認(rèn)為,異化,實(shí)質(zhì)上是主體與客體之間的一種特殊關(guān)系,一種被主體創(chuàng)造出來的客體反過來統(tǒng)治、壓制、壓迫主體的關(guān)系。所謂權(quán)力異化,就是權(quán)力發(fā)展到一定社會歷史時(shí)期,權(quán)力的主體、權(quán)力的本質(zhì)、權(quán)力的活動等權(quán)力的全面屬性喪失了本真意義和本來面目,變成了奴役人和實(shí)現(xiàn)特殊利益的有組織的鎮(zhèn)壓性力量的現(xiàn)象。與流行的將權(quán)力異化視為權(quán)力的私人化或者私利化的見解不同,馬克思從社會群體和個(gè)人及社會制度和道德品質(zhì)相結(jié)合的角度對權(quán)力異化提出了總的看法,認(rèn)為權(quán)力異化是人的異化的一個(gè)重要方面,是權(quán)力發(fā)展到一定社會歷史時(shí)期產(chǎn)生出自己的對立面,變?yōu)榭刂�、奴役人的異己力量的現(xiàn)象,它雖然與權(quán)力行使者的道德品質(zhì)有關(guān),但更與社會制度有關(guān)。就其表現(xiàn)而言,權(quán)力異化包含著權(quán)力主體異化、權(quán)力本質(zhì)異化和權(quán)力活動異化三個(gè)層面。權(quán)力主體的異化具體表現(xiàn)在權(quán)力所有者與權(quán)力行使者之間的異化以及權(quán)力的掌握和行使者自身的異化。權(quán)力本質(zhì)的異化表現(xiàn)在權(quán)力被用來謀取個(gè)人利益和權(quán)力被用來謀取階級利益。權(quán)力活動異化表現(xiàn)在服務(wù)異化為奴役以及保護(hù)異化為施暴。馬克思認(rèn)為異化的權(quán)力必將向其本來意義或者本真狀態(tài)復(fù)歸。這種復(fù)歸主要表現(xiàn)在:權(quán)力將“失去政治性質(zhì)”并向無政治性質(zhì)的權(quán)力復(fù)歸;權(quán)力主體由特定階級向人民群眾復(fù)歸;本質(zhì)上將由實(shí)現(xiàn)特定階級私利的工具向?qū)崿F(xiàn)社會中所有成員共同利益的工具轉(zhuǎn)變。同時(shí),異化權(quán)力的復(fù)歸不可能憑空實(shí)現(xiàn),而是需要條件的,具體包括:無產(chǎn)階級是實(shí)現(xiàn)異化權(quán)力復(fù)歸的“物質(zhì)武器”;革命是實(shí)現(xiàn)異化權(quán)力復(fù)歸的現(xiàn)實(shí)手段。在復(fù)歸的步驟上,馬克思的思路是:異化權(quán)力的復(fù)歸將會沿著“開始復(fù)歸——部分復(fù)歸——完全復(fù)歸”的大體步驟進(jìn)行,即“從資本主義向社會主義過渡的特別時(shí)期”開始復(fù)歸,經(jīng)歷“共產(chǎn)主義第一階段”的“部分復(fù)歸”,最終在共產(chǎn)主義的高級階段“完全復(fù)歸”。客觀上,馬克思的權(quán)力觀存在著某些局限,它對階級社會的權(quán)力批判的多而對未來社會權(quán)力建構(gòu)的少,重對西方資本主義權(quán)力的考察而輕對東方社會權(quán)力的考察。但是,決不能就此全盤否定馬克思權(quán)力觀所具有的時(shí)代價(jià)值。它的價(jià)值主要表現(xiàn)在:有助于抵制和批判各種新的資產(chǎn)階級權(quán)力思想;有助于避免走西方三權(quán)分立的改旗易幟的邪路;有助于警惕社會主義社會的人民權(quán)力背棄人民的危險(xiǎn);為中國共產(chǎn)黨的權(quán)力觀教育提供理論參考和思想啟迪;為從制度上確保權(quán)力的正確運(yùn)行奠定思想基礎(chǔ);為弱化國家權(quán)力的統(tǒng)治功能和推進(jìn)國家治理能力現(xiàn)代化提供理論支撐。
[Abstract]:The question of the view of power is an important issue in political ethics, public ethics and political philosophy. The essence of power, the value and the moral foundation are its core domains. It is not only a sensitive topic in reality, but also on the theoretical level by scholars. These scholars generally believe that, in Marx's view, power. The essence is "class oppression violence", which is actually a one-sided understanding. "Class oppression violence" is the essence of power rather than the nature of power. It is better to say it is the essence of political power or state power. After all, the essence of power is two different concepts from the essence of political power or state power, the latter is the latter. It is an important part of the former, but the intension and extension of the former is far greater than the latter. Marx's view of the essence of power is at least the abstract of the form of power, such as political power or state power, property power or owner's power, public power and even the parents' power in the family. Marx's common life is from the way of human society. A comprehensive survey of power, such as the form of organization and the common interests of the human community, has been carried out in a series of concepts such as political power, state power, government power, social power, property power, capital power, power of the parents, administrative power, executive power, judicial power, power of the people, power of the aristocracy, and so on. The essence of force involves the relationship between man and man and the relationship between man and thing. It is a dominant force created by human beings and the purpose of realizing the common interests of all. So, Marx's view of power is based on the specific strength of power to realize the public interest. The theory of alienation runs through the life of Marx, Marx has definitely used the concept and usage of "alienation of power", "power alienation" and so on. Marx's view of power alienation is an organic part of Marx's view of power. Marx believes that alienation, in essence, is a special relationship between the subject and the object, and a kind of object created by the subject. In turn, the relationship between the repression, the oppression and the oppression of the subject. The so-called power alienation is the development of power into a certain social and historical period, the main body of power, the essence of power, the activity of power, and the loss of the true meaning and nature, and the phenomenon of the organized and repressive force of the enslavement and the realization of the special interests. Unlike the popular dissimilation of power alienation as the personal or private opinion of power, Marx puts forward a general view of the alienation of power from the angle of social group, individual and social system and moral quality, and thinks that the alienation of power is an important aspect of human alienation and the development of power to a certain period of social and historical period. The phenomenon of its opposite, control, and the dissident force of the enslavement is related to the moral character of the emissary, but it is more related to the social system. As far as its performance is concerned, the alienation of power includes three levels of alienation of the main body of power, the alienation of the essence of power and the alienation of power and the alienation of power. Alienation between the owner of power and the emissary of power, the mastery of power and the alienation of the envoy itself. The alienation of the essence of power is manifested in the use of power to seek personal interests and power to seek class interests. The alienation of power activities is manifested in the alienation of service and the alienation of protection for violence. Marx thinks alienation. Power will return to its original meaning or true state. This return is mainly manifested in: power will "lose the political nature" and return to the power that has no political nature; the subject of power will return to the people from a particular class; it will essentially work to realize the common interests of all members of the society by realizing the private interests of the specific class. At the same time, the return of the alienated power can not be realized in the air, but it needs conditions, including the proletariat as the "material weapon" to realize the reversion of the alienation power, and the revolution is the realistic means to realize the reversion of the alienation power. In the step of return, Marx's way of thinking is that the return of the alienated power will begin to return. The general steps of the return of part of the return - the return of "the transition from capitalism to socialism" - the "partial return" of "the first stage of communism" and the "complete return" at the advanced stage of communism. Objectively, there are some limitations in Marx's view of power. It has more criticism of the power of class society and less of the construction of the power of the future social power, and the inspection of the western capitalist power and the light on the power of the eastern society. However, it can never completely negate the value of the times of Marx's power view. Its value is mainly reflected in the resistance and criticism of various new funds. The thought of class power is helpful to avoid the evil way of changing the banner of the three powers in the west, to guard against the danger of the people's power of the socialist society, and to provide theoretical reference and ideological enlightenment for the education of the Chinese Communist Party's view of power, and to lay the ideological foundation for the correct operation of the power from the system and to weaken the country. It provides theoretical support for the function of power and promoting the modernization of state governance capacity.
【學(xué)位授予單位】：湖南師范大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2015
【分類號】：A811

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相關(guān)期刊論文 前2條

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