【摘要】：黑格爾的自我意識(shí)的“異化”是自我意識(shí)自身運(yùn)動(dòng)發(fā)展的環(huán)節(jié)。意識(shí)將自己異化或者外化為自己的對(duì)象，然后通過(guò)對(duì)對(duì)象的認(rèn)識(shí)從而認(rèn)識(shí)自身，意識(shí)到對(duì)象即作為主體的自我意識(shí)本身，這實(shí)現(xiàn)了自我意識(shí)的返回和統(tǒng)一。馬克思的“異化”指的是在私有制的資本主義社會(huì)中的勞動(dòng)“異化”現(xiàn)象�！爱惢瘎趧�(dòng)”既表現(xiàn)為工人同自己的勞動(dòng)產(chǎn)品及其勞動(dòng)本身的異化，還表現(xiàn)在人和人（包括作為類存在的工人本身和他人）的異化。 在“異化”的必然性上，馬克思和黑格爾是相同的。意識(shí)自身之內(nèi)的矛盾和區(qū)別的存在必然要外化自己成為自己的對(duì)象，自我意識(shí)對(duì)對(duì)象的認(rèn)識(shí)和反思必然會(huì)產(chǎn)生“異化”，最終通過(guò)對(duì)對(duì)象的揚(yáng)棄來(lái)認(rèn)識(shí)自己；在人類社會(huì)的發(fā)展中，隨著社會(huì)分工和私有制的產(chǎn)生，工人必然同自己的生產(chǎn)產(chǎn)品甚至生產(chǎn)過(guò)程本身相分離、對(duì)立，，乃至同自身的類本質(zhì)相對(duì)立，最后同他人（資本家）相對(duì)立，勞動(dòng)必然產(chǎn)生“異化”。這兩種“異化”的發(fā)展都是辯證的發(fā)展，最終都被揚(yáng)棄：意識(shí)使自己與自己對(duì)立是意識(shí)的第一個(gè)自否定，意識(shí)揚(yáng)棄這對(duì)立而回到自相同一，這是對(duì)第一個(gè)否定的否定，是一種保存自己、發(fā)展自己的肯定；而勞動(dòng)的“異化”剝奪了人的本質(zhì)，是對(duì)人的本質(zhì)的否定，揚(yáng)棄”異化”的過(guò)程就是對(duì)這一否定的否定。 馬克思和黑格爾的“異化”思想在以下幾個(gè)方面是不同的。首先，在“異化”的主體和表現(xiàn)上，黑格爾的“異化”的主體是自我意識(shí)，自我意識(shí)自身的發(fā)展產(chǎn)生“異化”，“異化”表現(xiàn)在意識(shí)在對(duì)自身外化出來(lái)的對(duì)象的認(rèn)識(shí)過(guò)程中，意識(shí)不到對(duì)象即是自身乃至被對(duì)象制約；馬克思的“異化”的主體是勞動(dòng)，勞動(dòng)的“異化”表現(xiàn)在工人同自己的勞動(dòng)及勞動(dòng)產(chǎn)品、同人的異化上。其次，在原因上，黑格爾的“自我意識(shí)的異化”的根源在于意識(shí)對(duì)自身的反思，而勞動(dòng)的“異化”是由于社會(huì)分工和私有制的產(chǎn)生。再次，從目的上講，自我意識(shí)“異化”的最終目的是要達(dá)到自身統(tǒng)一，而認(rèn)識(shí)勞動(dòng)“異化”的目的是要認(rèn)識(shí)、消滅私有制。最后，在哲學(xué)立場(chǎng)上，前者是唯心主義的“異化”觀，后者則是辯證唯物主義的“異化”觀，這是兩者所有差異的根源所在。 認(rèn)識(shí)“異化”是為了揚(yáng)棄“異化”�！爱惢钡母丛诂F(xiàn)實(shí)之中。要從根本上消除“異化”，就必須通過(guò)實(shí)踐改變現(xiàn)實(shí)，最終獲得人的自由全面發(fā)展。
[Abstract]:Hegel's self-consciousness alienation is the link of self-consciousness movement. Consciousness dissimilates or externalizes itself as its own object, and then realizes itself through the understanding of object, and realizes the return and unification of self-consciousness. Marx's alienation refers to the phenomenon of labor alienation in the capitalist society of private ownership. "alienated labor" is not only the alienation of workers from their own labor products and their labor itself, but also the alienation of people and people (including workers themselves and others as a kind of existence). Marx and Hegel are alike in the inevitability of alienation. The existence of contradictions and differences within the consciousness itself is bound to externalize itself into its own object, self-awareness of the object awareness and reflection will inevitably produce "alienation", finally through the sublation of the object to understand themselves; In the development of human society, with the social division of labor and the emergence of private ownership, workers are bound to be separated and opposed to their own production products and even to their own nature of the class. Finally, against others (capitalists), labor inevitably produces alienation. The development of these two kinds of "alienation" is dialectical development, and they are eventually abandoned: consciousness makes oneself opposite to oneself is the first self-negation of consciousness, consciousness sublation this opposition and goes back to the same, this is the negation of the first negation. It is a kind of affirmation to preserve oneself and develop itself, and the alienation of labor deprives the essence of man and negates the essence of man, and the process of sublation of alienation is the negation of this negation. Marx and Hegel's thought of alienation are different in the following aspects. First of all, in the subject and performance of alienation, Hegel's main body of alienation is self-consciousness, the development of self-consciousness produces "alienation", and "alienation" is manifested in the process of cognition of the external objects. The main body of Marx's "alienation" is labor, and the alienation of labor is manifested in the alienation of workers with their own labor and their labor products. Secondly, the reason of Hegel's alienation of self-consciousness lies in the reflection of consciousness, while the alienation of labor is due to the social division of labor and the emergence of private ownership. Thirdly, the ultimate goal of self-consciousness alienation is to achieve its own unity, and the purpose of recognizing labor alienation is to recognize and eliminate private ownership. Finally, in the philosophical standpoint, the former is the idealistic "alienation" view, the latter is the dialectical materialism "alienation" view, which is the root of all the differences between the two. To understand alienation is to sublate alienation. The root of alienation lies in reality. In order to eliminate alienation fundamentally, we must change the reality through practice and finally obtain the free and all-round development of human beings.
【學(xué)位授予單位】：重慶師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2013
【分類號(hào)】：B516.35;A811

【參考文獻(xiàn)】

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1 徐文宗;也談異化勞動(dòng)理論在馬克思主義體系中的地位[J];馬克思主義與現(xiàn)實(shí);1997年06期

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