本文選題：中介 + 國(guó)家�。� 參考：《復(fù)旦學(xué)報(bào)(社會(huì)科學(xué)版)》2017年02期

【摘要】：國(guó)家學(xué)說(shuō)是馬克思主義理論的重要內(nèi)容,而對(duì)國(guó)家學(xué)說(shuō)的研究,大體都是立足于對(duì)國(guó)家學(xué)說(shuō)的批判,因?yàn)轳R克思旗幟鮮明地將國(guó)家理解為統(tǒng)治階級(jí)的上層建筑而應(yīng)予以廢除。但這并不意味著我們可以徹底否定國(guó)家對(duì)于現(xiàn)代社會(huì)的治理意義。雖然馬克思完成了對(duì)現(xiàn)代國(guó)家的批判,但這也并不意味著在現(xiàn)代社會(huì)中,國(guó)家的使命就現(xiàn)實(shí)地完成了。從馬克思對(duì)國(guó)家的批判中,我們可以發(fā)現(xiàn)國(guó)家作為一種中介而實(shí)現(xiàn)的對(duì)社會(huì)存在的普遍性建構(gòu),當(dāng)然這種建構(gòu)作用只具有歷史的有效性,這源于資本主義狹隘形式的限制。但是,在歷史唯物主義的視野中,歷史的有效性是社會(huì)存在的常態(tài)。當(dāng)馬克思論述共產(chǎn)主義社會(huì)時(shí),國(guó)家作為一個(gè)重要的中介承擔(dān)起實(shí)現(xiàn)社會(huì)形態(tài)過(guò)渡的責(zé)任,這在《哥達(dá)綱領(lǐng)批判》中有過(guò)具體論述,而即使在后國(guó)家社會(huì)中,社會(huì)治理的原則中仍然會(huì)看到國(guó)家的身影。就此而言,作為中介者,國(guó)家履行著社會(huì)建構(gòu)、社會(huì)治理與社會(huì)轉(zhuǎn)型的裝置作用,尤其表現(xiàn)為對(duì)普遍性與共同性的占有,這是馬克思所說(shuō)的人類共同體生活的一個(gè)必要前提,而且國(guó)家本身的消亡也是國(guó)家實(shí)現(xiàn)自我完成的一個(gè)必然環(huán)節(jié),它并不是一種人為的操作,它有其基本的實(shí)現(xiàn)條件。而當(dāng)身處國(guó)家治理現(xiàn)代化的語(yǔ)境中時(shí),我們首先應(yīng)該堅(jiān)持馬克思對(duì)于國(guó)家的基本旨趣,但更應(yīng)該深刻地體會(huì)國(guó)家作為一種中介的重要內(nèi)涵,它不僅僅表現(xiàn)為國(guó)家的作用,更表現(xiàn)為對(duì)國(guó)家地位的理解與認(rèn)知。它要求我們首先充分地高揚(yáng)國(guó)家對(duì)普遍性和共同性的建構(gòu)作用,以及這種建構(gòu)作用對(duì)于當(dāng)代中國(guó)國(guó)家治理的借鑒意義。
[Abstract]:State theory is an important part of Marxist theory, and the study of state theory is based on the criticism of state theory, because Marx clearly understood the state as the superstructure of the ruling class and should abolish it. But this does not mean that we can completely deny the governance of the state for the modern society. Although Marx finished criticizing the modern country, this does not mean that the mission of the state is fulfilled realistically in the modern society. From Marx's critique of the state, we can find that the universal construction of the social existence realized by the state as a kind of intermediary, of course, this kind of constructional function only has the historical validity, which originates from the restriction of the narrow form of capitalism. However, in the view of historical materialism, the validity of history is the norm of social existence. When Marx discussed the communist society, the state, as an important intermediary, assumed the responsibility of realizing the transition of social formation, which was specifically discussed in the critique of the Gotha Programme, even in the post-state society. The principles of social governance will still see the presence of the state. In this regard, as an intermediary, the state performs the role of the device of social construction, social governance and social transformation, especially the possession of universality and commonality, which is a necessary prerequisite for the life of the human community as Marx called it. And the extinction of the state itself is also an inevitable link for the realization of national self-completion, it is not a man-made operation, it has its basic conditions for realization. When we are in the context of the modernization of national governance, we should first adhere to Marx's basic purport to the state, but we should have a profound understanding of the important connotation of the state as an intermediary, which is not only manifested in the role of the state. It also shows the understanding and cognition of the status of the state. It requires us to fully promote the construction role of the state to the universality and commonality, and the reference significance of this constructive role to the governance of contemporary China.
【作者單位】： 復(fù)旦大學(xué)馬克思主義學(xué)院;

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