本文選題：盧卡奇 + 物化��； 參考：《山東大學(xué)》2016年博士論文

【摘要】：格奧爾格·盧卡奇(Georg Lukacs,1885-1971),20世紀(jì)最具影響力的思想家、哲學(xué)家和美學(xué)家之一,被譽(yù)為是西方馬克思主義的創(chuàng)始人,其傳奇的一生,給人類社會(huì)留下了豐富的精神財(cái)富。在其著名的《歷史與階級(jí)意識(shí)》一書(shū)中中,提出了聞名于世的物化理論,這與后來(lái)所發(fā)現(xiàn)的馬克思早期的異化理論有異曲同工之妙。盧卡奇之所以被稱為馬克思之后最偉大的馬克思主義者,關(guān)鍵在于其既堅(jiān)持馬克思主義,而又并不拘泥于馬克思經(jīng)典著作,并用完全不同的方式重建了馬克思主義學(xué)說(shuō)。盧卡奇理論思想的源頭既有馬克思主義,又受到新康德主義、狄爾泰生命哲學(xué)、及韋伯的思想等的影響。他既是哲學(xué)理論家,同時(shí)又是共產(chǎn)國(guó)際運(yùn)動(dòng)著名的活動(dòng)家,其獨(dú)特的思想經(jīng)歷簡(jiǎn)直是一部濃縮的20世紀(jì)歐洲思想史,因此盧卡奇的理論體系融合交匯了西方馬克思主義的各種認(rèn)知,并蘊(yùn)含著對(duì)西方資本主義社會(huì)實(shí)踐性的社會(huì)批判理論。本文從文藝美學(xué)、文學(xué)理論、政治美學(xué)與社會(huì)倫理領(lǐng)域的理論話語(yǔ)角度和人類文化精神的視角去深入挖掘盧卡奇反物化美學(xué)思想內(nèi)涵,在意識(shí)形態(tài)和文化批判層面重新發(fā)現(xiàn)物化現(xiàn)象產(chǎn)生的根源,同時(shí)還要建立起一種文化邏輯和理論需求去貫穿盧卡奇的美學(xué)思想。本文主要分為七個(gè)部分。第一部分闡釋了盧卡奇的主要思想來(lái)源。馬克思的商品拜物教理論是盧卡奇物化理論的最直接來(lái)源,他非常關(guān)注以《資本論》為代表的馬克思成熟時(shí)期的資本主義社會(huì)批判理論。在盧卡奇“馬克思主義學(xué)徒”時(shí)期,除了受到馬克思的影響之外,新康德主義、狄爾泰的生命哲學(xué)等都對(duì)盧卡奇產(chǎn)生了重大的影響。這種思想的邏輯建構(gòu),也體現(xiàn)了西方馬克思主義對(duì)當(dāng)代各種思潮的兼容并包。本部分通過(guò)對(duì)盧卡奇重要思想根源的考察,分析了盧卡奇是如何成為馬克思主義者并最終走向成熟。第二部分以《歷史與階級(jí)意識(shí)》為文本,闡釋了盧卡奇關(guān)于物化和物化意識(shí)的概念。同時(shí)盧卡奇在分析物化概念的時(shí)候,始終保持馬克思主義理論的承接關(guān)系,運(yùn)用馬克思《資本論》的研究方法分析社會(huì)歷史發(fā)展的客觀規(guī)律。盧卡奇不僅關(guān)注物化對(duì)于社會(huì)體制的作用,更關(guān)注物化對(duì)于人的意識(shí)發(fā)生作用,即物化意識(shí)的形成。本部分通過(guò)對(duì)物化意識(shí)的生成機(jī)制進(jìn)行分析,說(shuō)明物化是如何通過(guò)內(nèi)化人的生存結(jié)構(gòu)來(lái)支配人的精神和心理活動(dòng),還揭示了物化意識(shí)是通過(guò)對(duì)“事實(shí)的崇拜”這種方法論去維護(hù)資本主義制度的不合理性。第三部分主要分析藝術(shù)的反物化性質(zhì)。藝術(shù)作為人類社會(huì)所特有的文化現(xiàn)象,本質(zhì)上是以意識(shí)形態(tài)表現(xiàn)出來(lái)的人類物質(zhì)生產(chǎn)運(yùn)動(dòng)及其社會(huì)結(jié)構(gòu)。盧卡奇作為從事社會(huì)藝術(shù)史研究的美學(xué)家,他的基本藝術(shù)觀念和藝術(shù)批評(píng)模式就是意識(shí)形態(tài)論,其反復(fù)闡明：文學(xué)是一種意識(shí)形態(tài),需要置于社會(huì)歷史運(yùn)動(dòng)的大潮中,揭示社會(huì)歷史運(yùn)動(dòng)對(duì)文學(xué)的影響,以及通過(guò)文學(xué)來(lái)觀察社會(huì)歷史運(yùn)動(dòng)。第四部分主要分析文藝的現(xiàn)實(shí)主義。藝術(shù)創(chuàng)造歸屬于辯證唯物主義,“真正的藝術(shù)”是對(duì)現(xiàn)實(shí)生活的如實(shí)反映,能夠不加歪曲地揭示現(xiàn)實(shí)生活的本來(lái)面目。盧卡奇認(rèn)為現(xiàn)實(shí)主義文藝之所以具有反物化的性質(zhì),是因?yàn)椤罢嬲齻ゴ蟮默F(xiàn)實(shí)主義者從來(lái)就沒(méi)有認(rèn)為一種‘物化’的形象是真正的現(xiàn)實(shí)�！北R卡奇的現(xiàn)實(shí)主義文藝觀和整體性理論既具有內(nèi)在的整體性,同時(shí)又包含著辯證法的精神,帶有強(qiáng)烈的人性色彩。第五部分是突出人道主義的反思。盧卡奇認(rèn)為馬克思主義學(xué)說(shuō)有別于資產(chǎn)階級(jí)科學(xué)的方面是在于它具有總體性的觀點(diǎn),而非僅僅是從經(jīng)濟(jì)動(dòng)機(jī)上去解釋歷史。這實(shí)際上是以人的主觀意識(shí)為基礎(chǔ)的哲學(xué)思考,影射到文論和美學(xué)上,就是美學(xué)的人道主義精神和文藝的主體性思想。本部分闡釋盧卡奇對(duì)物化進(jìn)行社會(huì)批判的基礎(chǔ)——人道主義原則,體現(xiàn)了盧卡奇在藝術(shù)問(wèn)題上堅(jiān)持人是藝術(shù)的主體的美學(xué)判斷。同時(shí)通過(guò)對(duì)資本主義文化的批判,盧卡奇從歷史哲學(xué)的角度發(fā)現(xiàn)人總要追求自我的實(shí)現(xiàn),最終走向一種超越經(jīng)驗(yàn)世界的烏托邦。第六部分主要是探索消除物化現(xiàn)象、實(shí)現(xiàn)民主自由的途徑。雖然馬克思和盧卡奇由于時(shí)代背景和理論側(cè)重點(diǎn)不同而出現(xiàn)了理論上的差異,但是他們不是為了單純提出現(xiàn)象而進(jìn)行理論建構(gòu),而是在特定的歷史時(shí)期背景下,為了解決問(wèn)題而提出理論研究。本部分評(píng)述馬克思實(shí)現(xiàn)共產(chǎn)主義的方案和盧卡奇開(kāi)展無(wú)產(chǎn)階級(jí)革命的方案,揭示出這兩種方案追求消除人的異化現(xiàn)象和物化意識(shí),最終實(shí)現(xiàn)人的社會(huì)性本質(zhì)的回歸。同時(shí),還通過(guò)對(duì)盧卡奇民主觀理論依據(jù)和特征進(jìn)行分析,指出民主也是走向自由王國(guó)的條件之一,對(duì)實(shí)現(xiàn)人的自由與解放起著至關(guān)重要的作用。第七部分主要分析了西方馬克思主義中與東歐新馬克思主義對(duì)盧卡奇物化理論的銜接和流變。隨著歷史的不斷發(fā)展與物化理論的廣泛傳播,西方馬克思主義與東歐新馬克思主義思想家不僅接過(guò)馬克思異化理論與盧卡奇物化理論對(duì)資本主義社會(huì)批判的旗幟,還深入挖掘西方從古典到現(xiàn)代的思想源泉,跨學(xué)科綜合研究經(jīng)濟(jì)學(xué)、政治學(xué)、文化學(xué)等不同領(lǐng)域,逐漸形成具有突出特點(diǎn)的理論。本部分主要分析了西方馬克思主義的“啟蒙辯證法”、工具理性批判理論、“單向度”理論、交往行為理論,以及東歐新馬克思主義的日常生活批判理論、激進(jìn)民主政治等觀點(diǎn),對(duì)盧卡奇物化理論進(jìn)行揚(yáng)棄,對(duì)資本主義世界展開(kāi)批判。盧卡奇是一個(gè)傳奇的存在,作為馬克思主義理論家,他深刻地闡釋馬克思主義哲學(xué)的深度和復(fù)雜性,并站在無(wú)產(chǎn)階級(jí)立場(chǎng)上參與激進(jìn)的政治運(yùn)動(dòng)；作為哲學(xué)家,他關(guān)心人文主義傳統(tǒng),深受生命哲學(xué)的影響,呼喚人性的復(fù)歸；作為文學(xué)評(píng)論家,他建構(gòu)批判一系列能夠反映那個(gè)時(shí)代政治背景的藝術(shù)作品；作為美學(xué)家,他回答馬克思主義在美學(xué)20世紀(jì)面臨的重大問(wèn)題,以物化視角去審視人類社會(huì)生活和道德規(guī)范,為建構(gòu)西方馬克思主義美學(xué)體系打下基石。盧卡奇是一個(gè)爭(zhēng)議性的存在,然而就是這種他那拒絕常識(shí)理性與常規(guī)社會(huì)道德思想的“個(gè)人馬克思主義”性格,使他具有了特殊的魅力。也許正是因?yàn)樗乃枷胪?dāng)代思想和理論闡釋格格不入,使得他的思想在今天仍具有思考的意義。
[Abstract]:Georg Lukacs (Georg Lukacs, 1885-1971), one of the most influential thinkers, philosophers and aesthetic scientists in the twentieth Century, was praised as the founder of Western Marx doctrine. His legendary life left a wealth of spiritual wealth to human society. In his famous book, history and class consciousness, it was famous. The theory of materialization is the same as the later alienation theory of Marx, which was discovered later. Luckqi was called the greatest Marx after Marx, and the key lies in his insisting on Marx, and not sticking to the classics of Marx, and reconstructing Marx in a completely different way. The source of Lukacs's theory is Marx's doctrine, and the influence of Neo kantialism, diltai's life philosophy, and Webb's thought. He is both a philosophical theorist and a famous activist of the Communist International movement. His unique experience is simply a condensed twentieth Century European history of thought in Europe, so Lukacs The integration of theory and system conflues the various cognitions of Western Marx doctrine, and contains the social critical theory of practical western capitalist society. This article excavate luckqi's anti materialized aesthetic thought from the angle of theoretical discourse of literary aesthetics, literary theory, political aesthetics and social ethics and human cultural spirit. The connotation is to rediscover the root of the phenomenon of materialization at the level of Ideological and cultural criticism. At the same time, we should establish a cultural logic and theoretical needs to penetrate Lukacs's aesthetic thought. This article is divided into seven parts. The first part explains Lukacs's main thought source. Marx's commodity fetishism theory is Lukacs The most direct source of the theory of materialization, he pays much attention to the capitalist social critical theory of Marx, represented by "capital". In Lukacs "Marx's apprenticeship", in addition to the influence of Marx, new kantiism and the life philosophy of diltai all had a great influence on Lukacs. The logical construction of thought also embodies the integration of Western Marx doctrine to all kinds of contemporary thoughts. Through the investigation of the important ideological roots of Lukacs, this part analyses how Lukacs becomes Marx and eventually matures. The second part explains Lukacs's materialization with the text of "history and class consciousness". At the same time, while analyzing the concept of materialization, Lukacs always maintains the relationship between Marx theory and the objective law of the development of social history by means of the research method of Marx's < Das Kapital >. Lukacs not only pays attention to the effect of materialization to the social system, but also pays more attention to the materialization of human consciousness. In this part, the formation of materialized consciousness is formed. Through the analysis of the formation mechanism of materialized consciousness, this part shows how materialization controls human mental and psychological activities through the living structure of the internalized man, and reveals that materialized consciousness is the third part of maintaining the unreasonableness of the capitalist system through the methodology of "adoration of facts". As a unique cultural phenomenon in human society, art is essentially a human material production movement and its social structure characterized by ideology. As an aesthetic scientist engaged in the study of the history of social art, Lukacs's basic artistic conception and artistic criticism are ideologies. Repeated clarification: literature is an ideology, which needs to be placed in the tide of social and historical movement, to reveal the influence of social and historical movement to literature, and to observe the social and historical movement through literature. The fourth part mainly analyzes the realism of literature and art. Artistic creation belongs to dialectical materialism, and "true art" is a realistic life. Lukacs believes that the real great realist never thinks that a kind of "materialized" image is real reality. "The realistic view and integrity of Lukacs's realistic literature and art." The theory not only has the intrinsic integrity, but also contains the spirit of dialectics, with a strong human color. The fifth part is the reflection of humanism. Lukacs believes that the Marx doctrine is different from the bourgeois science because it has a general view, rather than merely explaining the history from the economic motive. This is actually a philosophical thinking based on the subjective consciousness of human beings, which is a reflection of the humanistic spirit of aesthetics and the subjective thought of literature and art. This part explains the basis of Lukacs's social criticism of materialization, the principle of humanitarianism, which shows that Lu Cachi adheres to the subject of art on artistic issues. At the same time, through the criticism of the capitalist culture, Lukacs found that people always pursue self realization from the perspective of historical philosophy and eventually go to a utopia that transcends the experience of the world. The sixth part is mainly to explore the elimination of materialization and the way to achieve democratic freedom. Although Marx and Lukacs are in the background of the times. There are theoretical differences with the different emphasis of theory, but they do not make theoretical construction for the sake of simply putting forward the phenomenon, but put forward theoretical research in order to solve the problems in a specific historical period. This part reviews Marx's plan to realize communism and Lukacs's plan to carry out the proletarian revolution. It shows that these two schemes seek to eliminate the alienation and materialization consciousness of human beings, and finally realize the return of human nature. Meanwhile, through the analysis of the subjective theoretical basis and characteristics of Lukacs, it is pointed out that democracy is one of the conditions for the realm of freedom and plays a vital role in the realization of freedom and liberation of human beings. Seventh The part mainly analyzes the convergence and evolution of Western Marx doctrine and the new Marx doctrine of Eastern Europe to Lukacs's theory of materialization. With the continuous development of history and the widespread dissemination of the theory of materialization, Western Marx and Eastern European new Marx thinkers not only take over Marx's alienation theory and lucaca Materialization Theory to the capital owner. The banner of the critique of the righteous society also deeply excavated the thought source of the West from the classical to the modern, and gradually formed the theory with outstanding characteristics in various fields, such as economics, politics, culture and other fields. This part mainly analyzed the "Enlightenment Dialectics" of Western Marx doctrine, the critical theory of instrumental rationality, and the "one way" theory. The theory of communication, the theory of the daily life of the new Marx doctrine in Eastern Europe, the radical democracy and other viewpoints, the theory of lukaci materialization, and the criticism of the capitalist world. Lukacs is a legendary existence. As a theorist of Marx, he deeply interprets the depth and complexity of Marx's Philosophy. As a philosopher, he took part in the radical political movement on the proletarian position; as a philosopher, he was concerned with the tradition of humanism and was deeply influenced by life philosophy and called for the return of human nature. As a literary critic, he criticized a series of artistic works that could reflect the political background of that time. As an aesthetic scientist, he answered Marx. In the twentieth Century, it is a controversial existence, but this is the "personal Marx" nature of his refusal of common sense reason and the moral thought of conventional society in the view of materialization to examine the social life and moral norms of human beings and to lay a cornerstone for the construction of Western Marx's aesthetic system. It makes him have a special charm. Perhaps it is because his thought is incompatible with contemporary thought and theoretical interpretation, making his thought still of thought in the present day.

【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2016
【分類號(hào)】：I01
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本文編號(hào)：1827217