本文選題：盧卡奇 + 物化�。� 參考：《山東大學》2016年博士論文

【摘要】：格奧爾格·盧卡奇(Georg Lukacs,1885-1971),20世紀最具影響力的思想家、哲學家和美學家之一,被譽為是西方馬克思主義的創(chuàng)始人,其傳奇的一生,給人類社會留下了豐富的精神財富。在其著名的《歷史與階級意識》一書中中,提出了聞名于世的物化理論,這與后來所發(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,關鍵在于其既堅持馬克思主義,而又并不拘泥于馬克思經典著作,并用完全不同的方式重建了馬克思主義學說。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、及韋伯的思想等的影響。他既是哲學理論家,同時又是共產國際運動著名的活動家,其獨特的思想經歷簡直是一部濃縮的20世紀歐洲思想史,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知,并蘊含著對西方資本主義社會實踐性的社會批判理論。本文從文藝美學、文學理論、政治美學與社會倫理領域的理論話語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思想內涵,在意識形態(tài)和文化批判層面重新發(fā)現(xiàn)物化現(xiàn)象產生的根源,同時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思想。本文主要分為七個部分。第一部分闡釋了盧卡奇的主要思想來源。馬克思的商品拜物教理論是盧卡奇物化理論的最直接來源,他非常關注以《資本論》為代表的馬克思成熟時期的資本主義社會批判理論。在盧卡奇“馬克思主義學徒”時期,除了受到馬克思的影響之外,新康德主義、狄爾泰的生命哲學等都對盧卡奇產生了重大的影響。這種思想的邏輯建構,也體現(xiàn)了西方馬克思主義對當代各種思潮的兼容并包。本部分通過對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《歷史與階級意識》為文本,闡釋了盧卡奇關于物化和物化意識的概念。同時盧卡奇在分析物化概念的時候,始終保持馬克思主義理論的承接關系,運用馬克思《資本論》的研究方法分析社會歷史發(fā)展的客觀規(guī)律。盧卡奇不僅關注物化對于社會體制的作用,更關注物化對于人的意識發(fā)生作用,即物化意識的形成。本部分通過對物化意識的生成機制進行分析,說明物化是如何通過內化人的生存結構來支配人的精神和心理活動,還揭示了物化意識是通過對“事實的崇拜”這種方法論去維護資本主義制度的不合理性。第三部分主要分析藝術的反物化性質。藝術作為人類社會所特有的文化現(xiàn)象,本質上是以意識形態(tài)表現(xiàn)出來的人類物質生產運動及其社會結構。盧卡奇作為從事社會藝術史研究的美學家,他的基本藝術觀念和藝術批評模式就是意識形態(tài)論,其反復闡明：文學是一種意識形態(tài),需要置于社會歷史運動的大潮中,揭示社會歷史運動對文學的影響,以及通過文學來觀察社會歷史運動。第四部分主要分析文藝的現(xiàn)實主義。藝術創(chuàng)造歸屬于辯證唯物主義,“真正的藝術”是對現(xiàn)實生活的如實反映,能夠不加歪曲地揭示現(xiàn)實生活的本來面目。盧卡奇認為現(xiàn)實主義文藝之所以具有反物化的性質,是因為“真正偉大的現(xiàn)實主義者從來就沒有認為一種‘物化’的形象是真正的現(xiàn)實。”盧卡奇的現(xiàn)實主義文藝觀和整體性理論既具有內在的整體性,同時又包含著辯證法的精神,帶有強烈的人性色彩。第五部分是突出人道主義的反思。盧卡奇認為馬克思主義學說有別于資產階級科學的方面是在于它具有總體性的觀點,而非僅僅是從經濟動機上去解釋歷史。這實際上是以人的主觀意識為基礎的哲學思考,影射到文論和美學上,就是美學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物化進行社會批判的基礎——人道主義原則,體現(xiàn)了盧卡奇在藝術問題上堅持人是藝術的主體的美學判斷。同時通過對資本主義文化的批判,盧卡奇從歷史哲學的角度發(fā)現(xiàn)人總要追求自我的實現(xiàn),最終走向一種超越經驗世界的烏托邦。第六部分主要是探索消除物化現(xiàn)象、實現(xiàn)民主自由的途徑。雖然馬克思和盧卡奇由于時代背景和理論側重點不同而出現(xiàn)了理論上的差異,但是他們不是為了單純提出現(xiàn)象而進行理論建構,而是在特定的歷史時期背景下,為了解決問題而提出理論研究。本部分評述馬克思實現(xiàn)共產主義的方案和盧卡奇開展無產階級革命的方案,揭示出這兩種方案追求消除人的異化現(xiàn)象和物化意識,最終實現(xiàn)人的社會性本質的回歸。同時,還通過對盧卡奇民主觀理論依據(jù)和特征進行分析,指出民主也是走向自由王國的條件之一,對實現(xiàn)人的自由與解放起著至關重要的作用。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馬克思異化理論與盧卡奇物化理論對資本主義社會批判的旗幟,還深入挖掘西方從古典到現(xiàn)代的思想源泉,跨學科綜合研究經濟學、政治學、文化學等不同領域,逐漸形成具有突出特點的理論。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、激進民主政治等觀點,對盧卡奇物化理論進行揚棄,對資本主義世界展開批判。盧卡奇是一個傳奇的存在,作為馬克思主義理論家,他深刻地闡釋馬克思主義哲學的深度和復雜性,并站在無產階級立場上參與激進的政治運動；作為哲學家,他關心人文主義傳統(tǒng),深受生命哲學的影響,呼喚人性的復歸；作為文學評論家,他建構批判一系列能夠反映那個時代政治背景的藝術作品；作為美學家,他回答馬克思主義在美學20世紀面臨的重大問題,以物化視角去審視人類社會生活和道德規(guī)范,為建構西方馬克思主義美學體系打下基石。盧卡奇是一個爭議性的存在,然而就是這種他那拒絕常識理性與常規(guī)社會道德思想的“個人馬克思主義”性格,使他具有了特殊的魅力。也許正是因為他的思想同當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.

【學位授予單位】：山東大學
【學位級別】：博士
【學位授予年份】：2016
【分類號】：I01
，

本文編號：1827217