本文選題：道德　切入點(diǎn)：利益消解　出處：《吉林大學(xué)》2017年博士論文

【摘要】：“道德出場(chǎng)”是指馬克思主義道德觀的實(shí)現(xiàn);“利益的消解”,不是指非利益化或去利益化,而是不把利益的獲得當(dāng)作核心目標(biāo)追求的社會(huì)狀態(tài)。這就是馬克思主義辯證批判性道德觀所形成的“人類(lèi)社會(huì)”,(1)即人的“類(lèi)本質(zhì)”——共產(chǎn)主義實(shí)現(xiàn)的社會(huì)狀態(tài)。馬克思主義道德出場(chǎng)一定是消解利益,但利益的消解不一定就是因?yàn)轳R克思主義道德出場(chǎng)。道德源于人類(lèi)對(duì)理性天性的理解,道德就是人類(lèi)理性能力的實(shí)現(xiàn)。所以,必然有兩種直接對(duì)立的道德觀:其一,理性指向人的感覺(jué)與心理,獲得人類(lèi)必須現(xiàn)實(shí)的幸福與快樂(lè),這種利益道德行為,我們稱(chēng)之為描述性道德觀;其二,理性排除感覺(jué)和心理,指向理性自身,實(shí)現(xiàn)純粹理性道德原則,我們稱(chēng)之為規(guī)范性道德觀。描述性道德觀是對(duì)人類(lèi)自然行為,即自愿行為何以可能的外在描述。它是文藝復(fù)興運(yùn)動(dòng),尤其是理性啟蒙運(yùn)動(dòng)以后才取得合法性的道德觀。理性在排除感覺(jué)和心理追求時(shí)的純粹理性活動(dòng),作為道德實(shí)踐,必然是以直覺(jué)命令的方式獲得道德規(guī)范,這就是規(guī)范性道德的原由。利益追求,作為感覺(jué)與心理的幸福滿足是以經(jīng)濟(jì)方式實(shí)現(xiàn)出來(lái)的。在古代社會(huì),利益追求除了斯多亞學(xué)派之外,幾乎沒(méi)有獲得道德上的合法地位。只有到了近代文藝復(fù)興,尤其是啟蒙運(yùn)動(dòng)過(guò)程中,利益追求合法性被“古典自由主義”思想家們所極力論證和推崇,形成了迄今為止的現(xiàn)代性。當(dāng)然,近代思想家們同樣也在延續(xù)了、并在新的基礎(chǔ)上論證規(guī)范性道德的合理性,批判利益追求的“古典自由主義”。這種批判主要是由德國(guó)古典哲學(xué)思想家們所倡導(dǎo)和揭露。馬克思主義在繼承和批判黑格爾辯證法基礎(chǔ)上,開(kāi)創(chuàng)了辯證批判的道德觀。(2)馬克思主義認(rèn)為,人類(lèi)歷史的第一個(gè)無(wú)條件的前提是人類(lèi)的基本生活需要,它同樣也是“人類(lèi)社會(huì)”的無(wú)條件的前提。辯證批判性道德觀,即馬克思主義道德觀,既不否認(rèn)利益占有(與規(guī)范性道德觀相異),但絕對(duì)不止于利益的占有(與描述性道德觀不同)。它是對(duì)任何現(xiàn)實(shí)保持否定與批判的立場(chǎng),因而是實(shí)踐思維方式與生活方式的實(shí)現(xiàn)。惟其如此,辯證批判道德觀的實(shí)現(xiàn)就是馬克思主義“人類(lèi)社會(huì)”的實(shí)現(xiàn)。從馬克思主義“人類(lèi)社會(huì)”的實(shí)現(xiàn)過(guò)程來(lái)看,辯證批判的道德觀是建立在對(duì)國(guó)家、法的批判基礎(chǔ)上,進(jìn)行宗教批判、展開(kāi)國(guó)民經(jīng)濟(jì)學(xué)的批判,進(jìn)而批判資本主義生產(chǎn)方式所導(dǎo)致的人的異化。辯證批判的道德觀對(duì)宗教的批判,確立了作為“類(lèi)存在”的人;對(duì)資本主義社會(huì)結(jié)構(gòu)的批判,確立了現(xiàn)實(shí)的人;對(duì)以往一切歷史的批判,確立了發(fā)展著的人;辯證批判的道德自我實(shí)現(xiàn),確立了實(shí)踐(辯證法)主體意義上的人——最終確立了自由而全面發(fā)展的人。在辯證批判道德觀所形成的社會(huì)里,國(guó)家就會(huì)隨之“非政治化”而消亡。于是,“人類(lèi)社會(huì)”對(duì)人顯現(xiàn)著它的存在。本文共六章,各章內(nèi)容簡(jiǎn)介如下:第一章,緒論,介紹本文研究背景,研究的理論意義與現(xiàn)實(shí)意義,國(guó)內(nèi)外研究現(xiàn)狀,研究方法,研究?jī)?nèi)容的創(chuàng)新與不足之處。第二章,從思維方式角度論述馬克思主義辯證批判性是建立在否定性、辯證的、批判的和實(shí)踐的基礎(chǔ)上的歷史過(guò)程。也是人的“類(lèi)本質(zhì)”自我展開(kāi)、自我澄明的過(guò)程。它是人類(lèi)道德形態(tài)的終結(jié),開(kāi)啟了人類(lèi)道德實(shí)踐的本性,發(fā)現(xiàn)了“人類(lèi)社會(huì)”自我否定的文明史。第三章,從社會(huì)生活方式的角度批判了“市民社會(huì)”的思維方式、生活方式和道德模式,論證了馬克思主義道德觀即辯證批判性道德觀是人的“類(lèi)本質(zhì)”的實(shí)現(xiàn)。第四章,從生存需要的角度論證利益是人類(lèi)生存活動(dòng)的基本需要,也是社會(huì)歷史的基本前提,但是,利益一旦成為社會(huì)的核心和生活追求的目標(biāo)時(shí),就會(huì)變成人類(lèi)社會(huì)的異化物�！叭祟�(lèi)社會(huì)”對(duì)任何現(xiàn)實(shí)性在肯定基礎(chǔ)上進(jìn)行著否定性的理解,因而人的“類(lèi)本質(zhì)”才能夠在實(shí)踐中創(chuàng)造世界的同時(shí),人創(chuàng)造著自身。第五章,從“人類(lèi)社會(huì)”自我顯現(xiàn)方式論述“人類(lèi)社會(huì)”是人的自由本性通過(guò)否定性和實(shí)踐過(guò)程而逐步展開(kāi)的。平等的交往是“人類(lèi)社會(huì)”的基本形態(tài),它是以個(gè)體自我創(chuàng)造和差異性展現(xiàn)出來(lái)的,這正是人的“類(lèi)本質(zhì)”在“人類(lèi)社會(huì)”中的自我實(shí)現(xiàn)。第六章,從辯證批判道德觀的未來(lái)指向。馬克思主義辯證批判道德觀所表達(dá)的“人類(lèi)社會(huì)”就是共產(chǎn)主義�，F(xiàn)代資本主義世界所產(chǎn)生的諸如人性異化、階級(jí)分裂、科技專(zhuān)制、認(rèn)同危機(jī)、生態(tài)危機(jī)等危及人類(lèi)生存、生活和發(fā)展問(wèn)題,需要“人類(lèi)社會(huì)”從思維方式、生存方式和生活方式上改變現(xiàn)存的一切。
[Abstract]:"Moral appearance" refers to Marx to realize the moral values; "the interests of the digestion", does not refer to non benefits or to the interests of, but not to benefit as the core goal of the social state. This is Marx's dialectical critical moral values formed by the "human society", (1): "nature" -- the social status of the realization of communism. Marx's moral appearance is digestion interests, but the interests of the digestion is not necessarily because of Marx's moral appearance. Morality originates from human nature rational understanding of the realization of morality is the human rational ability. Therefore, there must be two in direct opposition to the moral view: first, rational and human psychological sense, human beings must get real happiness and joy, the interests of moral behavior, we call descriptive ethics; second, reason and feeling excluded Psychological, to reason, to realize the moral principles of pure reason, we called normative morality. Morality is the descriptive natural human behavior, namely voluntary behavior may describe how external. It is the Renaissance, especially after the enlightenment to the legitimacy of morality. In the exclusion of feeling and rational the psychological pursuit of pure reason, as a moral practice, it is a way to get the intuitive command of moral norms, this is the reason of moral norms. The pursuit of interests, as the feeling and mental happiness is to meet the economic way out. In ancient society, the pursuit of interests in addition to Stoicism, almost no gain the legal status of morality. Only to the modern renaissance, especially the enlightenment process, interests of the pursuit of legitimacy is "classical liberal thinkers" strongly on Permit and esteem, formation of modernity so far. Of course, modern thinkers also continued, and demonstrates the rationality of moral norms on the basis of the new criticism, the interests of the pursuit of "classical liberalism". This criticism is mainly composed of German classical philosophy thinkers advocated and the Marx doctrine in the disclosure. Based on inheriting and criticizing Hagel's dialectics, a dialectical criticism of morality. Marx (2) holds that the first unconditional premise of human history is the basic needs, it is also a "human society" unqualified dialectical ethics is critical, Marx's morals. We don't deny that the interests of possession (and normative moral values, but the absolute dissimilarity) occupies more than interests (unlike descriptive ethics). It is to keep the position and negative criticism of any reality, so it is The practical way of thinking and way of life. Only in this way, realize the implementation of dialectical criticism morality is the Marx doctrine of "human society". From the implementation process of Marx's "human society", dialectical criticism of morality is based on national law, criticism on the basis of religious criticism, criticism National economics, alienation and criticizing the capitalist mode of production caused by the people. The moral critique of dialectical criticism on religion, established as "existence"; critique of capitalist social structure, established the reality of the people; for all previous historical criticism, established the development of a person; dialectical critique of moral self realization, the establishment of practice (dialectic) subject who eventually established the all-round development of people. In the moral formation of dialectical criticism of society, state Will follow the "non political" and die. Therefore, "human society" shows its existence to people. This paper consists of six chapters, the brief introduction of each chapter is as follows: the first chapter, introduction, introduces the research background, theoretical significance and practical significance of the research, research status, research methods, innovation and the shortcomings in the research content. The second chapter, from the perspective of Marx's dialectical thinking mode is based on negative criticism, dialectic, historical process and Practice on the basis of criticizing. Is the essence of "people" self expansion, self clear. It is the end of human morality form, open the human the moral nature of practice, found that the "human society" civilization of self denial. In the third chapter, from the angle of social life style criticism of the "civil society" way of thinking, life style and moral model, demonstrates the main Marx The meaning of moral values is the dialectical critical morality is the essence of "people". In the fourth chapter, from the perspective of the survival needs to demonstrate benefit is the basic need of human activities, is the basic premise of social history, but once the interests become the social goal of core and life, alienation of human society will become. The "human society" to any reality in certain on the basis of a negative understanding of the essence of "people" to create the world at the same time, in practice, people create their own. In the fifth chapter, from the "human society" self presentation on "human society" is the freedom of the people the nature of negativity and practice gradually. Equal communication is the basic form of human society, it is the individual self creation and the difference of the show, this is the "person in this matter" "Human society" s self realization. In the sixth chapter, from the view of the future direction of moral dialectical criticism. Marx's dialectical criticism moral expression of "human society" is communism. Modern capitalist world has produced such as the alienation of human nature, class division, science and technology system, identity crisis, ecological crisis is endangering the survival of mankind problems, life and development, need to "human society" from the way of thinking, way of life and lifestyle changes all the existing.

【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】：2017
【分類(lèi)號(hào)】：B82-02
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本文編號(hào)：1660573