【摘要】：“現(xiàn)代性”是馬克思思想的本源性的理論視域，“現(xiàn)代性批判”是馬克思的思想主題，也是馬克思的實(shí)踐課題。馬克思現(xiàn)代性批判的最終價(jià)值旨向是實(shí)現(xiàn)人的“自由”、“解放”、“全面發(fā)展”。因而，剖析、診斷“現(xiàn)代性”的歷史命運(yùn)，肯定、繼承“現(xiàn)代性”的歷史成果，批判、揚(yáng)棄“現(xiàn)代性”的歷史形態(tài)，思考、發(fā)現(xiàn)人類解放的“現(xiàn)實(shí)性”的歷史道路就成了馬克思現(xiàn)代性批判的基本關(guān)懷。 考察馬克思的一生及其思想發(fā)展歷程，我們可以發(fā)現(xiàn)，“詩歌”、“資本”和“歷史”是理解馬克思思想的關(guān)鍵詞和經(jīng)緯線。這三個(gè)關(guān)鍵詞對(duì)應(yīng)于人的“情”、“知”、“意”心意結(jié)構(gòu)，分別構(gòu)成了馬克思的感性學(xué)（或美學(xué)）、邏輯學(xué)、倫理學(xué)。因而，對(duì)馬克思的“現(xiàn)代性批判”問題所進(jìn)行的研究也應(yīng)該在由“詩歌”、“資本”和“歷史”構(gòu)成的“現(xiàn)代性問題關(guān)聯(lián)域”中進(jìn)行整體的考察。由此，馬克思的現(xiàn)代性批判也就有了三個(gè)基本的維度或?qū)用妫杭础绑w驗(yàn)的現(xiàn)代性批判”、“反思的現(xiàn)代性批判”和“實(shí)踐的現(xiàn)代性批判”。 以“詩歌”為中心所進(jìn)行的現(xiàn)代性批判構(gòu)成了馬克思的“體驗(yàn)的現(xiàn)代性批判”。這種考察的意義在于，它是將馬克思作為一個(gè)“感性地”、“個(gè)體地“、“歷史地”、“激情地”存在并生活于資本主義社會(huì)現(xiàn)實(shí)中的“人”，而不是一個(gè)“無表情”、“無面孔”的思想的機(jī)器；它有助于我們在“整體馬克思”的意義上把握馬克思思想的生成和發(fā)展過程，并揭示出馬克思青年時(shí)代的詩歌及其詩意世界觀對(duì)于馬克思思想的始源性意義。“體驗(yàn)的現(xiàn)代性批判”是馬克思現(xiàn)代性批判的“詩意的形態(tài)”和“美學(xué)的完成”。 以“資本”為中心所進(jìn)行的現(xiàn)代性批判，構(gòu)成了馬克思的“反思的現(xiàn)代性批判”的主要內(nèi)容。“資本”作為資本主義社會(huì)的內(nèi)在靈魂、建構(gòu)原則，是現(xiàn)代性問題的隱秘癥結(jié)。馬克思揚(yáng)棄詩意世界觀、“轉(zhuǎn)向現(xiàn)實(shí)本身尋求真理”所進(jìn)行的“對(duì)塵世的批判”、“對(duì)法的批判”，“對(duì)政治的批判”乃至于“對(duì)哲學(xué)的批判”，最終都?xì)w結(jié)于對(duì)“資本”的批判。通過“反思的現(xiàn)代性批判”，馬克思建立起了歷史唯物主義世界觀、論證了科學(xué)共產(chǎn)主義思想、完成了“實(shí)踐觀點(diǎn)的思維方式”的哲學(xué)革命，哲學(xué)從此成為“力求成為現(xiàn)實(shí)”的“為歷史服務(wù)的哲學(xué)”。這是馬克思現(xiàn)代性批判的“思想的形態(tài)”和“邏輯的完成”。 以“歷史”為中心所進(jìn)行的現(xiàn)代性批判，構(gòu)成了馬克思的“實(shí)踐的現(xiàn)代性批判”。正如馬克思所說，“哲學(xué)家們只是用不同的方式解釋世界，而問題在于改變世界”。只是“在思想中”完成現(xiàn)代性批判還不能夠真正地批判現(xiàn)代性�！叭祟惤夥拧币膊皇窃谒枷胫小敖夥湃祟悺�，而只有實(shí)現(xiàn)人類的現(xiàn)實(shí)解放才能現(xiàn)實(shí)地實(shí)現(xiàn)人類解放�！耙獡P(yáng)棄私有財(cái)產(chǎn)的思想，有思想上的共產(chǎn)主義就完全夠了。而要揚(yáng)棄現(xiàn)實(shí)的私有財(cái)產(chǎn)，則必須有現(xiàn)實(shí)的共產(chǎn)主義行動(dòng)。”而“歷史”向“世界歷史”的轉(zhuǎn)變和形成，，將會(huì)最終帶來這種共產(chǎn)主義行動(dòng)，并最終由“世界歷史性”地聯(lián)合起來的解放主體——無產(chǎn)階級(jí)——解放全人類。這是馬克思現(xiàn)代性批判的“實(shí)踐的形態(tài)”和“歷史的完成”。 馬克思的現(xiàn)代性批判最終以“歷史發(fā)現(xiàn)”和“歷史行動(dòng)”為中心，在共產(chǎn)主義的行動(dòng)的、實(shí)踐的現(xiàn)代性批判中，實(shí)現(xiàn)私有財(cái)產(chǎn)的積極揚(yáng)棄，在現(xiàn)實(shí)的無產(chǎn)階級(jí)運(yùn)動(dòng)中，實(shí)現(xiàn)人類的最終解放。 因而，馬克思的“現(xiàn)代性批判”以及“人類解放”的共產(chǎn)主義理想的最終形成和最后實(shí)現(xiàn)乃是基于以下路徑：興于詩（入世之詩與現(xiàn)代性體驗(yàn)）、立于思（資本之思與現(xiàn)代性分析）、成于行（實(shí)踐之史與現(xiàn)代性批判）。以“現(xiàn)代性”批判與“人類解放”追求為中心，揭示馬克思現(xiàn)代性批判的三個(gè)基本維度，能夠把握馬克思科學(xué)共產(chǎn)主義思想和歷史唯物主義世界觀的美學(xué)的、邏輯的、歷史的生成，從而更深刻地理解和闡述馬克思的思想貢獻(xiàn)、哲學(xué)變革和“致力于人類解放”的共產(chǎn)主義歷史實(shí)踐。
[Abstract]:"Modernity" is the theoretical horizon of the origin of Marx's thought. "Criticism of modernity" is the ideological theme of Marx and the practical subject of Marx. To affirm, inheriting the historical achievements of "modernity", criticizing, sublating the historical form of "modernity" and Pondering over the historical road of "realism" of human liberation have become the basic concern of Marx's criticism of modernity.
We can find that "poetry", "capital" and "history" are the keywords and longitude and latitude lines to understand Marx's thought. These three keywords correspond to the mental structure of "feeling", "knowledge" and "meaning", which constitute Marx's sensibility (or aesthetics), logic and ethics respectively. Therefore, the study of Marx's "Critique of Modernity" should also be carried out in the "Relevant Domain of Modernity Issues" composed of "Poetry", "Capital" and "History". Thus, Marx's criticism of modernity has three basic dimensions or levels: the "Critique of Experienced Modernity". "The criticism of modernity of reflection" and "the critique of modernity in practice".
The modernity criticism centered on "poetry" constitutes Marx's "experiential criticism of modernity". The significance of this investigation lies in that it regards Marx as a "person" who exists and lives in the reality of capitalist society "sensibly", "individually", "historically", "passionately" instead of a "person". The machine of the thought of "expressionless" and "no face"; it helps us to grasp the generation and development of Marx's thought in the sense of "holistic Marx", and reveals the original meaning of Marx's youth poetry and poetic world outlook on Marx's thought. "Critique of modernity of experience" is Marx's thought. The "poetic form" of Modernity Criticism and the completion of aesthetics.
The criticism of modernity centered on "capital" constitutes the main content of Marx's "criticism of reflective modernity". As the inner soul of capitalist society, the construction principle of "capital" is the secret crux of modernity. Marx sublated the poetic world outlook and turned to reality itself to seek truth. "Criticism of the world", "Criticism of the law", "Criticism of politics" and even "Criticism of philosophy" are all attributed to the criticism of "capital". The philosophical revolution of the way of dimension has since turned philosophy into a "philosophy serving history" of "striving to become reality", which is the "ideological form" and "logical completion" of Marx's criticism of modernity.
The criticism of modernity centered on "history" constitutes Marx's "practical criticism of modernity". As Marx said, "philosophers only interpret the world in different ways, but the problem lies in changing the world". It is impossible to really criticize modernity only by completing the criticism of modernity in thought. The emancipation of mankind is not emancipating mankind in the mind, but realizing the emancipation of mankind in reality is the only way to realize the emancipation of mankind. The transformation and formation of world history will eventually bring about this kind of Communist action, and eventually emancipate all mankind from the proletariat, the subject of emancipation united by "world history". This is the "form of practice" and "completion of history" of Marx's criticism of modernity.
Marx's criticism of modernity finally centers on "historical discovery" and "historical action", realizes the positive sublation of private property in the criticism of Communist action and practical modernity, and realizes the ultimate emancipation of mankind in the real proletarian movement.
Therefore, Marx's "criticism of modernity" and the ultimate formation and Realization of the communist ideal of "human emancipation" are based on the following paths: poetry (the poetry of joining the WTO and the experience of modernity), thinking (the thought of capital and the analysis of modernity), acting (the history of practice and the criticism of modernity). Criticism and criticism of "modernity" The pursuit of human emancipation is centered on revealing the three basic dimensions of Marx's criticism of modernity, so as to grasp the aesthetic, logical and historical generation of Marx's scientific communist thought and historical materialist world outlook, and thus to understand and expound Marx's ideological contribution, philosophical change and "devoting ourselves to human emancipation" Communist historical practice.
【學(xué)位授予單位】：吉林大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2013
【分類號(hào)】：B03;A811

【參考文獻(xiàn)】

相關(guān)期刊論文 前10條

1 張盾;反現(xiàn)代性:馬克思哲學(xué)革命的真實(shí)意義[J];長白學(xué)刊;2004年01期

2 孫正聿;怎樣理解馬克思的哲學(xué)革命[J];吉林大學(xué)社會(huì)科學(xué)學(xué)報(bào);2005年03期

3 陸曉光;馬克思的審美情愫與社會(huì)理想[J];華東師范大學(xué)學(xué)報(bào)(哲學(xué)社會(huì)科學(xué)版);2001年03期

4 孫伯揾,張一兵,唐正東;“歷史之謎”的歷史性剝離與馬克思哲學(xué)的深層內(nèi)涵[J];南京大學(xué)學(xué)報(bào)(哲學(xué).人文科學(xué).社會(huì)科學(xué)版);2000年01期

5 張盾;論馬克思主義哲學(xué)研究應(yīng)以現(xiàn)代性作為其問題背景[J];求是學(xué)刊;2005年01期

6 賀來;馬克思哲學(xué)與“人”的理解原則的根本變革[J];長白學(xué)刊;2002年05期

7 孫正聿;人的全面發(fā)展與當(dāng)代中國 人的解放的旨趣、歷程和尺度——關(guān)于馬克思人的全面發(fā)展學(xué)說的思考[J];學(xué)術(shù)月刊;2002年01期

8 王金福;莊友剛;;從“哲學(xué)共產(chǎn)主義”到科學(xué)共產(chǎn)主義——馬克思、恩格斯的哲學(xué)革命與共產(chǎn)主義學(xué)說的轉(zhuǎn)變[J];哲學(xué)研究;2006年11期

9 俞吾金;西方哲學(xué)發(fā)展中的三大轉(zhuǎn)向[J];河北學(xué)刊;2004年03期

10 賀來;“現(xiàn)代性”的反省與馬克思哲學(xué)研究縱深推進(jìn)的生長點(diǎn)[J];求是學(xué)刊;2005年01期

本文編號(hào)：2222932