發(fā)布時間：2018-01-27 05:50

  本文關(guān)鍵詞： 生命 貨幣 文化危機(jī) 體驗 身體　出處：《西南大學(xué)》2017年碩士論文　論文類型：學(xué)位論文

【摘要】：在貨幣經(jīng)濟(jì)成熟以后,貨幣成為衡量一切事物的標(biāo)準(zhǔn),包括傳統(tǒng)認(rèn)為的不可衡量和計算的東西。它在現(xiàn)當(dāng)代社會,抹除了事物的差別;它改變了人的社會關(guān)系,疏遠(yuǎn)了傳統(tǒng)社會人與人之間的情感維度,于是,它從方式變?yōu)槟康�。貨幣在給人類帶來便利的同時,也帶來了意義危機(jī)與價值危機(jī)。盡管它會深遠(yuǎn)的影響人類社會的組織,但齊美爾還是堅持認(rèn)為,金錢無法成為也不應(yīng)該成為最終價值,而只是一種橋梁。齊美爾獨(dú)特的生命哲學(xué)在此起著內(nèi)核和基礎(chǔ)的作用,使他的理論呈現(xiàn)為一種主觀的價值論,而這才是其貨幣理論的核心。而從生命的視角來觀察齊美爾的貨幣哲學(xué),會發(fā)現(xiàn)諸多不同于傳統(tǒng)所認(rèn)知的東西:個體社會化的生命理論。在叔本華和尼采生命理論的基礎(chǔ)上,齊美爾形成了自己獨(dú)特的生命哲學(xué)。他的生命哲學(xué)重點在道德生命,尤其是精神生命的永恒活力,強(qiáng)調(diào)對軀體的超越。在他看來,人的行為應(yīng)該超越下意識調(diào)整的身體范圍,盡管這會付出合目的性的代價。從這一點上來說,他并未完全脫離傳統(tǒng)哲學(xué)的范疇。貨幣改變了人類的欲望形式。貨幣成為衡量一切事物的標(biāo)準(zhǔn),包括傳統(tǒng)認(rèn)為的不可衡量和計算的東西,它在現(xiàn)代社會,抹除了事物質(zhì)的差別。本應(yīng)該只是手段的貨幣,成為了價值和目的。人類的欲望形式從客觀事物變?yōu)樘摂M之物。人類精神領(lǐng)域中最內(nèi)在的領(lǐng)域被物化和占領(lǐng)。這是現(xiàn)代社會理性化的代價,卻也是基本條件。貨幣導(dǎo)致的個性解放和生命危機(jī)。貨幣的出現(xiàn)帶來了個體化的自我,這種自我的內(nèi)核來自于個別的意志和感情,從這一角度來說,自由表現(xiàn)為一種關(guān)聯(lián)。這種關(guān)聯(lián)使我們個性得到解放的同時,卻只能給人帶來負(fù)面和消極的自由,讓人放縱在誘人的沖動之中。日常生活中的現(xiàn)代性體驗。強(qiáng)調(diào)身體的后現(xiàn)代主義諸多理論,由于有自己的感性物質(zhì)基礎(chǔ),所以“體驗”的革命或者反抗都要相對容易。然而這一點對于強(qiáng)調(diào)形而上學(xué)思考和詮釋的齊美爾來說,與柏拉圖以來的理論一脈相承,認(rèn)為身體屬于應(yīng)該被超越的對象。這就導(dǎo)致生命與形式的沖突無法通融,陷入永恒的悲劇之中。從生命價值理論到身體社會學(xué)。個體的諸多順應(yīng)與抗拒行為,對于齊美爾來說只是人們的一種自然反應(yīng),并不能有效改變自身的尷尬存在狀態(tài)。主觀文化和客觀的文化的劃分,是他為個體生命所留下的一扇大門;擁有自身獨(dú)立性的藝術(shù)和身為社會關(guān)系超越形式的宗教,是他為生命尋找的突圍之路。齊美爾是通過關(guān)系來思考生命價值理論,這使他對于貨幣在當(dāng)代社會的獨(dú)特地位、個性的解放與危機(jī)、群體的劃分、文化危機(jī)等問題都有了卓越而有趣的思考;而生命價值理論與身體話語的相通,使其可以成為身體社會學(xué)極其有價值的理論資源。
[Abstract]:After the maturity of monetary economy, money becomes the standard to measure everything, including the traditional unmeasurable and calculable thing. It erases the difference of things in modern society; It has changed the social relations of people and alienated the emotional dimension between people in traditional society. Therefore, it has changed from way to purpose. Money brings convenience to human beings at the same time. Despite its profound impact on the organization of human society, Zimmel insists that money cannot and should not be the ultimate value. But it is only a bridge. Zimmer's unique philosophy of life plays the role of core and foundation, making his theory a subjective theory of value. This is the core of his monetary theory, and from the perspective of life to observe Zimmel's monetary philosophy. There are many things different from traditional cognition: the life theory of individual socialization, based on Schopenhauer and Nietzsche's theory of life. Zimmel formed his own unique philosophy of life. His philosophy of life focuses on moral life, especially the eternal vitality of spiritual life, emphasizing the transcendence of the body. Human behavior should go beyond the scope of subconscious adjustment of the body, even though it pays a purposeful price. From this point of view. Money has changed the form of human desire. Money has become the yardstick of everything, including what tradition considers unmeasurable and computable, and it is in modern society. Erase the material difference. It should be just money for the means. The form of human desire has changed from objective things to virtual objects. The most intrinsic field in the field of human spirit has been materialized and occupied. This is the price of rationalizing modern society. But it is also the basic condition. The liberation of personality and the crisis of life caused by money. The emergence of money has brought the individualized self, the core of which comes from individual will and emotion, from this point of view. Freedom is expressed as an association, which liberates our individuality, but only brings us negative and negative freedom. Let people indulge in enticing impulses. The experience of modernity in daily life. Emphasis on the body of post-modernism many theories, due to their own perceptual material basis. So it is relatively easy to experience revolution or revolt, but for Zimmer, who emphasizes metaphysical thinking and interpretation, it is in line with Plato's theory. It is believed that the body belongs to the object that should be transcended, which leads to the conflict between life and form being unable to accommodate and fall into the eternal tragedy. From the theory of life value to the sociology of body, the individual adapts and resists. For Zimmer, it is only a kind of natural reaction of people and can not effectively change his awkward state of existence. The division of subjective culture and objective culture is a door left by him for individual life. Art with its own independence and religion as a transcendent form of social relations are the ways he seeks to break through for life. Zimmer thinks about the theory of life value through the relationship. This makes him have outstanding and interesting thinking about the unique position of currency in the contemporary society, the liberation and crisis of personality, the division of groups, the cultural crisis and so on. The connection between life value theory and body discourse makes it an extremely valuable theoretical resource in body sociology.
【學(xué)位授予單位】：西南大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2017
【分類號】：B018

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