盧卡奇物化批判的重新審視
發(fā)布時間：2019-05-21 14:09
【摘要】：物化是盧卡奇診斷資本主義現(xiàn)代性現(xiàn)實的標(biāo)志性概念。盧卡奇物化批判存在著理性批判和歷史哲學(xué)兩個向度。從前者來看,盧卡奇綜合了馬克思的商品拜物教批判和韋伯的合理化批判。商品結(jié)構(gòu)的支配性與形式合理化的普遍性是同一過程的兩個方面。物化中的“物”,不僅是商品關(guān)系中的物,還是形式合理性所理解和把握的物。形式合理性與直觀態(tài)度相輔相成,物化意識參與建構(gòu)了物化結(jié)構(gòu)。經(jīng)濟(jì)、國家和法律等領(lǐng)域存在著類似的行為結(jié)構(gòu)和意識結(jié)構(gòu)。這種普遍的合理物化結(jié)構(gòu)具有內(nèi)在限制：形式合理化與內(nèi)容非理性之間、部分合理化與總體非理性之間的矛盾。形式合理化批判的基礎(chǔ)是具體的辯證的總體理性。從后者來看,物化批判走的是歷史辯證法的內(nèi)在超越之路,無產(chǎn)階級作為歷史的主體與客體能夠?qū)崿F(xiàn)對物化結(jié)構(gòu)的內(nèi)在超越。這意味著,一方面物化是歷史形成的,只有在資本主義社會中,當(dāng)勞動力成為商品時,物化才構(gòu)成了人的普遍的存在方式和命運；另一方面,對于資產(chǎn)階級和無產(chǎn)階級來說,物化雖然都是直接給定性存在,但由于兩個階級社會存在的區(qū)別,無產(chǎn)階級不僅是這種物化結(jié)構(gòu)的形成因素,而且是揚棄這種物化結(jié)構(gòu)的內(nèi)在因素。無產(chǎn)階級在勞動時間內(nèi)體會到了質(zhì)與量的辯證法,體會到勞動時間的變化不僅是剝削數(shù)量的差異,而且是對自身感性生命的剝奪,由此,無產(chǎn)階級作為商品的自我意識開始覺醒。這種無產(chǎn)階級階級意識是一種實踐的意識,在其具體展開的階級斗爭中,物的力量開始還原為人的力量,物與物的關(guān)系開始呈現(xiàn)為人與人的關(guān)系,屬人的歷史開始不斷生成。法蘭克福學(xué)派從理性批判角度,繼承和推進(jìn)了物化批判。在霍克海默和阿多諾那里,物化批判表現(xiàn)為理性權(quán)力批判。普遍的物化就是普遍的權(quán)力控制,資產(chǎn)階級啟蒙理性的實質(zhì)是理性權(quán)力,物化辯證法表現(xiàn)為對權(quán)力關(guān)系有規(guī)定的否定。哈貝馬斯認(rèn)為,霍克海默和阿多諾簡化了啟蒙理性的圖景,將啟蒙理性等同于工具理性,使物化批判陷入了踐行矛盾。哈貝馬斯從交往理性重建物化批判的規(guī)范性基礎(chǔ),從生活世界與系統(tǒng)兩個層面分析資本主義合理化進(jìn)程。生活世界的合理化使得經(jīng)濟(jì)與行政系統(tǒng)得以分化形成,但系統(tǒng)過度肥大,其調(diào)節(jié)機制(金錢與權(quán)力)侵入生活世界,損害了生活世界的交往行為,物化是生活世界殖民化�；裟吞卣J(rèn)為物化并不是交往能力被侵蝕,而是個體身份形成受阻。這種個體身份受阻不僅可能出現(xiàn)在生活世界中,也可能出現(xiàn)在經(jīng)濟(jì)和政治系統(tǒng)中。霍耐特以承認(rèn)理論重構(gòu)物化批判,物化是先行承認(rèn)的遺忘。法蘭克福學(xué)派從理性批判推進(jìn)物化批判受到了齊澤克的批評。齊澤克在激進(jìn)哲學(xué)的話語體系中,復(fù)興了物化批判的歷史哲學(xué)向度。齊澤克認(rèn)為,盧卡奇是十月革命的哲學(xué)家,批判理論繼承物化批判是對盧卡奇的背叛,是虛假左翼的體現(xiàn)。歷史辯證法的關(guān)鍵在于否認(rèn)知識論意義上的歷史必然性,否認(rèn)肯定意義上的無產(chǎn)階級普遍性,主張抓住時機,采取行動,介入歷史。法蘭克福學(xué)派物化批判的特色在于規(guī)范性批判�；艨撕Ｄ桶⒍嘀Z試圖在勞動領(lǐng)域?qū)ふ医夥诺目赡苄?哈貝馬斯切斷了工具理性行為與解放之間的關(guān)聯(lián),從交往理性重新尋找解放的可能性,霍耐特以承認(rèn)理論重釋社會沖突和解放的可能性。批判理論一直致力于從批判的規(guī)范性基礎(chǔ)入手,尋找社會內(nèi)在超越的可能性。這條道路看起來與革命越來越遠(yuǎn),但恰恰反過來表明,在前理論的生活經(jīng)驗中,革命越來越?jīng)]有根基。批判理論的物化批判證否了當(dāng)代激進(jìn)哲學(xué)的革命話語。激進(jìn)哲學(xué)推崇歷史偶然性和時機,反對歷史必然性知識,在思想結(jié)構(gòu)上接近于政治浪漫派。盧卡奇的辯證時機論不同于可能性至上的機緣論,社會歷史的總體性不同于主觀想象的總體性,無產(chǎn)階級政黨也不同于浪漫派主體。當(dāng)下,盧卡奇最重要的思想遺產(chǎn)在于,從經(jīng)濟(jì)與政治的相互關(guān)聯(lián)角度,展開物化批判；從世界歷史角度,捍衛(wèi)以馬克思主義指導(dǎo)的無產(chǎn)階級政黨的政治主體地位和社會主義民主。
[Abstract]:The materialization is the symbolic concept of Lukqi's diagnosis of the modern reality of capitalism. Lukic's physical and chemical criticism has two degrees of rationality and historical philosophy. In the former, Lukic has integrated Marx's criticism of the product worship and the rationalization of Weber. The dominance of the commodity structure and the universality of the rationalization of the form are two aspects of the same process. The "object" in materialization is not only an object in the commodity relationship, but also an object to be understood and grasped in the form of rationality. The rationality of the form and the intuitive attitude complement each other, and the physical and chemical consciousness is involved in the construction of the physical and chemical structure. Similar behavior structures and awareness structures exist in the economic, national and legal fields. This universal, rational and physical structure has the inherent limitations: the contradiction between the rationalization of the form and the content irrationality, the partial rationalization and the overall non-rationality. The basis of the criticism of the form of rationalization is the specific and dialectical general reason. From the latter, the physical and chemical criticism is the inner transcendence of the historical dialectics, and the proletariat, as the subject and object of history, can realize the inner transcendence of the physical and chemical structure. This means that, on the one hand, the materialization is the historical formation, only in the capitalist society, when the labor force becomes the commodity, the materialization is the universal existence way and destiny of the person; on the other hand, for the bourgeoisie and the proletariat, the materialization is directly given to the qualitative existence, However, because of the differences between the two classes, the proletariat is not only the formation factor of the physical and chemical structure, but also the internal factor of the disorientation of the physical and chemical structure. In the working time, the proletariat has realized the dialectics of quality and quantity, and the change of the working time is not only the difference of the quantity of exploitation, but also the deprivation of the perceptual life of the proletariat, thus the proletariat begins to wake up as the self-consciousness of the commodity. The class consciousness of the proletariat is a kind of sense of practice. In the class struggle, the power of the object begins to be restored to the strength of the person, and the relationship between the object and the object is beginning to appear as the relation between the person and the person, and the history of the person is continuously generated. The Frankfurt school has inherited and advanced the physical and chemical criticism from the angle of rational criticism. In Hawk and Adorno, the critique of materialization is the critical of rational power. The general materialization is the general power control, the essence of the bourgeois enlightenment reason is the rational power, and the materialization dialectics is the negation of the regulation of the power relations. According to Habermas, Hawk and Adorno have simplified the view of the enlightenment reason, and the enlightenment reason is equal to the instrumental reason, so that the physical and chemical criticism is put into practice. Habermas analyses the process of the rationalization of capitalism from two aspects of living world and system, based on the normative basis of communication rational reconstruction of physical and chemical criticism. The rationalization of the world of life makes the economy and the administrative system to form, but the system is overgrown, its adjustment mechanism (money and power) invades the life world, and damages the communication behavior of the living world, and the materialization is the world of life. Hort's view is that the materialization is not the erosion of the communication ability, but the formation of the individual's identity is blocked. The restriction of such an individual's identity is not only possible in the world of life, but also in the economic and political system. Hort's theory rebuilds the materialization and materialization, and the materialization is the oblivion of the first recognition. The Frankfurt school has been criticized by Zetzek from the criticism of rational criticism and the physical and chemical criticism. In the discourse system of the radical philosophy, Zetsk revives the historical philosophy direction of the physical and chemical criticism. Qi Zeke is of the view that Lukqi is the philosopher of the October Revolution, and the criticism of the theory of criticism is the reflection of Lukic's betrayal, which is the expression of the false left. The key to the history of dialectics is to deny the historical inevitability of the meaning of the knowledge theory, and to deny the universality of the proletariat in the positive sense, and to claim the opportunity, take action and intervene in the history. The characteristic of the physical and physical criticism of the Frankfurt School lies in the normative criticism. Hawk and Adorno are trying to find the possibility of liberation in the field of labor. The critical theory has always been committed to starting from the normative basis of the criticism and seeking the possibility of the inner transcendence in the society. The road seems to be more and more distant from the revolution, but it is, in turn, that, in the life experience of the former theory, the revolution has become more and less fundamental. The materialization and criticism of the critical theory are the revolutionary discourse of the contemporary radical philosophy. The radical philosophy holds the historical chance and the opportunity, opposes the historical inevitability knowledge, and is close to the political romanticism in the ideological structure. Lukic's dialectical timing theory is different from the theory of possibility first, the general nature of the social history is different from the overall nature of the subjective imagination, and the proletarian party is different from the romantic main body. At present, Lukic's most important ideological and cultural heritage lies in the development of physical and chemical criticism from the angle of mutual relation between economy and politics, and from the angle of the world, defending the political subject status and the socialist democracy of the proletarian political party guided by Marxism.
【學(xué)位授予單位】：復(fù)旦大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2014
【分類號】：A811
本文編號：2482150
[Abstract]:The materialization is the symbolic concept of Lukqi's diagnosis of the modern reality of capitalism. Lukic's physical and chemical criticism has two degrees of rationality and historical philosophy. In the former, Lukic has integrated Marx's criticism of the product worship and the rationalization of Weber. The dominance of the commodity structure and the universality of the rationalization of the form are two aspects of the same process. The "object" in materialization is not only an object in the commodity relationship, but also an object to be understood and grasped in the form of rationality. The rationality of the form and the intuitive attitude complement each other, and the physical and chemical consciousness is involved in the construction of the physical and chemical structure. Similar behavior structures and awareness structures exist in the economic, national and legal fields. This universal, rational and physical structure has the inherent limitations: the contradiction between the rationalization of the form and the content irrationality, the partial rationalization and the overall non-rationality. The basis of the criticism of the form of rationalization is the specific and dialectical general reason. From the latter, the physical and chemical criticism is the inner transcendence of the historical dialectics, and the proletariat, as the subject and object of history, can realize the inner transcendence of the physical and chemical structure. This means that, on the one hand, the materialization is the historical formation, only in the capitalist society, when the labor force becomes the commodity, the materialization is the universal existence way and destiny of the person; on the other hand, for the bourgeoisie and the proletariat, the materialization is directly given to the qualitative existence, However, because of the differences between the two classes, the proletariat is not only the formation factor of the physical and chemical structure, but also the internal factor of the disorientation of the physical and chemical structure. In the working time, the proletariat has realized the dialectics of quality and quantity, and the change of the working time is not only the difference of the quantity of exploitation, but also the deprivation of the perceptual life of the proletariat, thus the proletariat begins to wake up as the self-consciousness of the commodity. The class consciousness of the proletariat is a kind of sense of practice. In the class struggle, the power of the object begins to be restored to the strength of the person, and the relationship between the object and the object is beginning to appear as the relation between the person and the person, and the history of the person is continuously generated. The Frankfurt school has inherited and advanced the physical and chemical criticism from the angle of rational criticism. In Hawk and Adorno, the critique of materialization is the critical of rational power. The general materialization is the general power control, the essence of the bourgeois enlightenment reason is the rational power, and the materialization dialectics is the negation of the regulation of the power relations. According to Habermas, Hawk and Adorno have simplified the view of the enlightenment reason, and the enlightenment reason is equal to the instrumental reason, so that the physical and chemical criticism is put into practice. Habermas analyses the process of the rationalization of capitalism from two aspects of living world and system, based on the normative basis of communication rational reconstruction of physical and chemical criticism. The rationalization of the world of life makes the economy and the administrative system to form, but the system is overgrown, its adjustment mechanism (money and power) invades the life world, and damages the communication behavior of the living world, and the materialization is the world of life. Hort's view is that the materialization is not the erosion of the communication ability, but the formation of the individual's identity is blocked. The restriction of such an individual's identity is not only possible in the world of life, but also in the economic and political system. Hort's theory rebuilds the materialization and materialization, and the materialization is the oblivion of the first recognition. The Frankfurt school has been criticized by Zetzek from the criticism of rational criticism and the physical and chemical criticism. In the discourse system of the radical philosophy, Zetsk revives the historical philosophy direction of the physical and chemical criticism. Qi Zeke is of the view that Lukqi is the philosopher of the October Revolution, and the criticism of the theory of criticism is the reflection of Lukic's betrayal, which is the expression of the false left. The key to the history of dialectics is to deny the historical inevitability of the meaning of the knowledge theory, and to deny the universality of the proletariat in the positive sense, and to claim the opportunity, take action and intervene in the history. The characteristic of the physical and physical criticism of the Frankfurt School lies in the normative criticism. Hawk and Adorno are trying to find the possibility of liberation in the field of labor. The critical theory has always been committed to starting from the normative basis of the criticism and seeking the possibility of the inner transcendence in the society. The road seems to be more and more distant from the revolution, but it is, in turn, that, in the life experience of the former theory, the revolution has become more and less fundamental. The materialization and criticism of the critical theory are the revolutionary discourse of the contemporary radical philosophy. The radical philosophy holds the historical chance and the opportunity, opposes the historical inevitability knowledge, and is close to the political romanticism in the ideological structure. Lukic's dialectical timing theory is different from the theory of possibility first, the general nature of the social history is different from the overall nature of the subjective imagination, and the proletarian party is different from the romantic main body. At present, Lukic's most important ideological and cultural heritage lies in the development of physical and chemical criticism from the angle of mutual relation between economy and politics, and from the angle of the world, defending the political subject status and the socialist democracy of the proletarian political party guided by Marxism.
【學(xué)位授予單位】：復(fù)旦大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2014
【分類號】：A811
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相關(guān)期刊論文 前2條
1 哈西卜·艾哈邁德;杜敏;李泉;;占領(lǐng)運動、左翼復(fù)興和今日馬克思主義:對話齊澤克[J];國外理論動態(tài);2013年01期
2 F.費迪耶,丁耘;晚期海德格爾的三天討論班紀(jì)要[J];哲學(xué)譯叢;2001年03期
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