馬克思真理觀及其現(xiàn)代價值研究
發(fā)布時間：2018-11-09 21:30
【摘要】：隨著近代西方哲學所發(fā)生的認識論轉向，真理觀成為近代哲學關注的核心問題之一。唯理論和經驗論就此發(fā)生了劇烈的沖突，并形成各自的真理觀，但因其割裂理性和經驗在知識形成中的辯證關系，并將真理觀限定在認識論范疇內，導致休謨懷疑論立場下對真理觀的否定。德國古典哲學從康德開始，就致力于在認識論和存在論雙重意義上建立起統(tǒng)一的真理觀，不過，由于其固有的思辨本性，這種真理觀雖然能在黑格爾唯心主義哲學體系中形成虛幻的統(tǒng)一，但卻遠離人和人的現(xiàn)實生活。馬克思正是在批判和超越近代哲學真理觀的理論困境和遺留問題的基礎上，重新確立真理觀由以產生的基礎，即返回到人類現(xiàn)實的、歷史的、具體的實踐活動中去，以此為視角審視真理觀的內涵，從而徹底扭轉了近代哲學真理觀在一系列問題上的漏洞。 結合馬克思的相關著作發(fā)現(xiàn)，作為馬克思真理觀理論基石的“實踐”概念并非馬克思一開始便確立的，而是馬克思在從費爾巴哈人本主義異化史觀向唯物史觀轉變過程中，由“勞動”—“工業(yè)”—“實踐”逐步轉換而來。這種連續(xù)進行的概念轉化在其1845年前后的經典文本中都得以體現(xiàn)出來。以“實踐”為立足點，馬克思清除了傳統(tǒng)真理觀的純思辨色彩，使真理觀向人本身和人的生活靠攏。馬克思真理觀借助“實踐”這一媒介，使真理首次在認識論和存在論、合規(guī)律性與合目的性統(tǒng)一，同時也使真理和價值在人的生活的基礎上首次得以統(tǒng)一。馬克思真理觀決不是德國古典哲學在黑格爾之后的簡單推進或深化，也不是所謂的黑格爾辯證法加費爾巴哈唯物主義的簡單綜合，而是徹底的哲學革命。 從歷史的橫向來看，黑格爾哲學解體后，和馬克思主義哲學同時產生的西方現(xiàn)代哲學在真理觀上走向片面化，，即走向實證主義單純尋求關于客觀事物知識的普遍有效性和存在主義單純追問個體存在的意義兩個極端。馬克思真理觀超越二者的地方在于，它將自然和人看作是不可分割的整體，從人和自然界的聯(lián)系中體認真理的真正本質，從而避免陷入錯誤之中。在新的歷史環(huán)境下，我們在堅持馬克思真理觀的基本立場的前提下，也要看到實證主義和存在主義真理觀在某些方面的優(yōu)點，從而實現(xiàn)二者在現(xiàn)代社會的對話。馬克思真理觀的現(xiàn)代價值便在這種對話中體現(xiàn)出來：在“實踐”基礎上所實現(xiàn)的真正的認識論和存在論的統(tǒng)一、在解決現(xiàn)代社會價值虛無等問題時所表現(xiàn)出的強有力的批判精神。
[Abstract]:With the change of epistemology in modern western philosophy, truth has become one of the core problems of modern philosophy. There has been a sharp conflict between rationalism and empiricism, and they have formed their own views of truth, but because they separate the dialectical relationship between reason and experience in the formation of knowledge, they confine the concept of truth to the category of epistemology. It leads to the negation of Hume's view of truth from the standpoint of skepticism. From Kant's point of view, German classical philosophy has been devoted to the establishment of a unified view of truth in the sense of epistemology and existentialism. However, due to its inherent speculative nature, Although this view of truth can form an illusory unity in Hegel's idealistic philosophy system, it is far from the real life of man and man. It is on the basis of criticizing and transcending the theoretical dilemmas and problems left over in modern philosophy that Marx reestablishes the basis for the creation of the truth view, that is, to return to the actual, historical, and concrete practical activities of human beings. From this angle of view, the connotation of truth view is examined and the loophole in a series of problems of modern philosophy truth view is completely reversed. Combining with the relevant works of Marx, it is found that the concept of "practice", which is the cornerstone of Marx's theory of truth, was not established by Marx from the beginning, but in the course of Marx's transformation from Feuerbach's alienation of humanism to materialist view of history. From the "labor"-"industry"-"practice" from the gradual transformation. The concept of continuous transformation can be reflected in its classical texts around 1845. On the basis of "practice", Marx cleared away the pure speculative color of the traditional view of truth and drew it closer to man and his life. With the aid of the medium of "practice", Marx's view of truth makes the truth unify for the first time in epistemology and existentialism, regularity and purpose, and at the same time, the truth and value can be unified on the basis of human life for the first time. Marx's view of truth is by no means a simple advance or deepening of German classical philosophy after Hegel, nor a simple synthesis of the so-called Hegel dialectics plus Feuerbach materialism, but a thorough philosophical revolution. From the perspective of history, after the disintegration of Hegel's philosophy, the western modern philosophy, which came into being at the same time as Marxist philosophy, has become one-sided in the view of truth. That is to say, to seek the universal validity of knowledge about objective things and the significance of existentialism to question the existence of individual is two extremes. What Marx's view of truth transcends lies in that it regards nature and man as an indivisible whole and recognizes the true essence of truth from the connection between man and nature so as to avoid falling into error. In the new historical environment, we should also see the merits of positivism and existentialism in some respects on the premise of adhering to the basic standpoint of Marx's view of truth, so as to realize the dialogue between them in modern society. The modern value of Marx's view of truth is reflected in this dialogue: the unity of real epistemology and existentialism realized on the basis of "practice", The strong critical spirit in solving the problem of nothingness in modern society.
【學位授予單位】：西北師范大學
【學位級別】：碩士
【學位授予年份】：2012
【分類號】：B023.3;A811
本文編號：2321608
[Abstract]:With the change of epistemology in modern western philosophy, truth has become one of the core problems of modern philosophy. There has been a sharp conflict between rationalism and empiricism, and they have formed their own views of truth, but because they separate the dialectical relationship between reason and experience in the formation of knowledge, they confine the concept of truth to the category of epistemology. It leads to the negation of Hume's view of truth from the standpoint of skepticism. From Kant's point of view, German classical philosophy has been devoted to the establishment of a unified view of truth in the sense of epistemology and existentialism. However, due to its inherent speculative nature, Although this view of truth can form an illusory unity in Hegel's idealistic philosophy system, it is far from the real life of man and man. It is on the basis of criticizing and transcending the theoretical dilemmas and problems left over in modern philosophy that Marx reestablishes the basis for the creation of the truth view, that is, to return to the actual, historical, and concrete practical activities of human beings. From this angle of view, the connotation of truth view is examined and the loophole in a series of problems of modern philosophy truth view is completely reversed. Combining with the relevant works of Marx, it is found that the concept of "practice", which is the cornerstone of Marx's theory of truth, was not established by Marx from the beginning, but in the course of Marx's transformation from Feuerbach's alienation of humanism to materialist view of history. From the "labor"-"industry"-"practice" from the gradual transformation. The concept of continuous transformation can be reflected in its classical texts around 1845. On the basis of "practice", Marx cleared away the pure speculative color of the traditional view of truth and drew it closer to man and his life. With the aid of the medium of "practice", Marx's view of truth makes the truth unify for the first time in epistemology and existentialism, regularity and purpose, and at the same time, the truth and value can be unified on the basis of human life for the first time. Marx's view of truth is by no means a simple advance or deepening of German classical philosophy after Hegel, nor a simple synthesis of the so-called Hegel dialectics plus Feuerbach materialism, but a thorough philosophical revolution. From the perspective of history, after the disintegration of Hegel's philosophy, the western modern philosophy, which came into being at the same time as Marxist philosophy, has become one-sided in the view of truth. That is to say, to seek the universal validity of knowledge about objective things and the significance of existentialism to question the existence of individual is two extremes. What Marx's view of truth transcends lies in that it regards nature and man as an indivisible whole and recognizes the true essence of truth from the connection between man and nature so as to avoid falling into error. In the new historical environment, we should also see the merits of positivism and existentialism in some respects on the premise of adhering to the basic standpoint of Marx's view of truth, so as to realize the dialogue between them in modern society. The modern value of Marx's view of truth is reflected in this dialogue: the unity of real epistemology and existentialism realized on the basis of "practice", The strong critical spirit in solving the problem of nothingness in modern society.
【學位授予單位】：西北師范大學
【學位級別】：碩士
【學位授予年份】：2012
【分類號】：B023.3;A811
【參考文獻】
相關期刊論文 前10條
1 趙鳳平;真理性認識方法探析[J];北京教育學院學報;2002年03期
2 黎玉琴;現(xiàn)代自由理念中的真理原則[J];東岳論叢;2003年03期
3 尚東濤;;真理的“權威依賴”——“人的依賴”社會的真理存在[J];福建論壇(人文社會科學版);2007年03期
4 胡壽鶴;關于絕對真理和相對真理的問題──與劉軍大先生商榷[J];武陵學刊;1996年04期
5 王向清;馮契的具體真理學說[J];華東師范大學學報(哲學社會科學版);2003年06期
6 顏翔林;真理批判[J];湖南師范大學社會科學學報;2004年03期
7 王之波;主觀真理與真理內容的客觀性[J];教學與研究;2002年10期
8 袁祖社;真理及其意義的人學解讀:合理性的視界[J];教學與研究;2003年03期
9 常健;現(xiàn)代西方對哲學真理的重建與轉向[J];南開學報;2003年03期
10 曹飛;從人的存在觀點看事實、真理、價值及評價[J];理論導刊;2005年07期
本文編號：2321608
本文鏈接：http://sikaile.net/shekelunwen/makesizhuyiyanjiu/2321608.html
