本文選題：資本論》 + 拜物教��； 參考：《吉林大學(xué)》2017年博士論文

【摘要】：長(zhǎng)期以來(lái),對(duì)《資本論》純粹經(jīng)濟(jì)學(xué)視角的解讀占據(jù)主導(dǎo)地位。對(duì)《資本論》進(jìn)行純粹經(jīng)濟(jì)學(xué)研究,不僅會(huì)使《資本論》面臨過(guò)時(shí)論的挑戰(zhàn),還會(huì)使馬克思主義哲學(xué)對(duì)人類存在和人類解放的關(guān)切成為脫離人類鮮活的經(jīng)濟(jì)現(xiàn)實(shí)的理論教條。因此,當(dāng)今學(xué)界倡導(dǎo)研究《資本論》的存在論的聲音愈加洪亮,然而在這些研究中,拜物教批判的重要性一直沒(méi)有得到重視。拜物教的存在和人類追求確定性的本性結(jié)合在一起,又表征著人類的現(xiàn)實(shí)存在,因此有十分重要的存在論意蘊(yùn),而馬克思關(guān)于商品、貨幣、資本拜物教的批判也應(yīng)置于拜物教史中進(jìn)行思考。商品、貨幣、資本拜物教作為《資本論》所凸顯出的“總體性的存在論事實(shí)”,其秘密中隱含著全部人類存在和人類歷史發(fā)展的秘密�；谝陨显�,本文就立意于此,從拜物教批判的視角開(kāi)顯《資本論》的存在論意蘊(yùn)。通過(guò)梳理文本內(nèi)容將拜物教批判的理論緣起和其完整線索呈現(xiàn)出來(lái),是從拜物教批判研究《資本論》之存在論的理論基礎(chǔ)。馬克思從始至終關(guān)注的都是人類存在和人類解放的問(wèn)題,他對(duì)這一問(wèn)題的關(guān)注和許多哲學(xué)家一樣,在于對(duì)能夠確認(rèn)人類本質(zhì)的普遍性、確定性因素的探索。馬克思的尋求首先從宗教批判開(kāi)始,經(jīng)歷了政治異化的批判、經(jīng)濟(jì)異化的批判、最終從勞動(dòng)異化的批判走向拜物教批判。他在拜物教批判中揭示出能夠確證人類自身的普遍性力量就在于人的勞動(dòng)及其所創(chuàng)造的社會(huì)關(guān)系,而商品拜物教所表征的就是資本主義社會(huì)中社會(huì)關(guān)系的物象化和物化性質(zhì)。馬克思的拜物教批判是以商品拜物教、貨幣拜物教和資本拜物教三者的層遞關(guān)系一步步展開(kāi)的。對(duì)于商品拜物教來(lái)講,馬克思以其基點(diǎn)式的存在揭開(kāi)了它所表征的資本主義社會(huì)的顛倒性。由于貨幣拜物教在現(xiàn)實(shí)生活中的明顯表現(xiàn),深度挖掘貨幣拜物教的社會(huì)歷史根源及其貨幣自身屬性所產(chǎn)生的魔術(shù)作用是重中之重。最后,在資本主義生產(chǎn)方式下,資本占統(tǒng)治地位,也由于其統(tǒng)治地位,它的拜物教性質(zhì)是“著了魔”的發(fā)展的。馬克思分析商品拜物教、貨幣拜物教和資本拜物教,一方面是呈現(xiàn)商品、貨幣、資本隱藏在物之下的生產(chǎn)關(guān)系性質(zhì),另一方面是要更深層地揭示出拜物教所表征的“個(gè)人受抽象統(tǒng)治”的現(xiàn)代人生存狀態(tài)。從拜物教批判看《資本論》的存在論,就是要在揭開(kāi)商品、貨幣、資本拜物教秘密的同時(shí)展現(xiàn)出現(xiàn)實(shí)的人的存在。拜物教的秘密在于商品、貨幣、資本以特定的自然物質(zhì)存在為載體負(fù)載著資本主義社會(huì)的經(jīng)濟(jì)關(guān)系和生產(chǎn)關(guān)系。而隱藏著資本主義拜物教秘密的,從商品到資本的二重性來(lái)源于人類勞動(dòng)的二重性。從商品的二重性進(jìn)入到勞動(dòng)的二重性,是穿透了商品的感性經(jīng)驗(yàn)的物象抵達(dá)了人類存在的本質(zhì)層面,因?yàn)閯趧?dòng)的二重性深刻地彰顯人的存在的二重性。“人類勞動(dòng)的社會(huì)性質(zhì)”為何以及如何呈現(xiàn)為物,人的社會(huì)關(guān)系又為什么必然以物的形式表現(xiàn)出來(lái)?這從根本上說(shuō)是主體與客體的關(guān)系問(wèn)題,這就涉及實(shí)踐和對(duì)象性存在方式。在資本的關(guān)系中,實(shí)踐和對(duì)象性存在方式就落實(shí)為雇傭勞動(dòng)和物象化(Versachlichung)。隨著“近代純粹理性處置自然物的方式在社會(huì)領(lǐng)域的進(jìn)一步貫徹”1,社會(huì)層面的初步顛倒——物象化(Versachlichung)就被進(jìn)一步顛倒了,物化(Verdinglichung)便發(fā)生了。拜物教在客體維度上是物象化與物化的合一,在主觀維度上還包括人們?cè)谝庾R(shí)層面將這二者的顛倒當(dāng)作自然而然的合理的東西接受下來(lái)�，F(xiàn)代社會(huì)中的人在物象化和物化雙重層面上受到“教化”,這是完全意義上的拜物教對(duì)人所形成的“教化”,也是《資本論》所呈現(xiàn)出的人的現(xiàn)實(shí)存在狀況。從拜物教批判看《資本論》的存在論,還要從拜物教最集中的體現(xiàn),即資本邏輯的二重性訴說(shuō)人類自由與解放的現(xiàn)實(shí)途徑。資本邏輯破解了歷史之謎,因而必須在存在論的層面上予以理解,存在論層面上的資本邏輯是一個(gè)兼具物的規(guī)律性和人的目的性在內(nèi)的雙重邏輯。資本邏輯的結(jié)構(gòu)層次分明地顯現(xiàn)為內(nèi)在根據(jù)、外在現(xiàn)象和歷史運(yùn)動(dòng)三個(gè)環(huán)節(jié)。構(gòu)成資本主義拜物教現(xiàn)象之根據(jù)的是資本邏輯的本體,即蘊(yùn)含著資本的矛盾本性和內(nèi)在限制的資本運(yùn)動(dòng)規(guī)律;直接呈現(xiàn)在我們面前的是資本邏輯運(yùn)動(dòng)所展現(xiàn)的現(xiàn)象存在,即“資本的文明”;最后,資本邏輯在歷史的行進(jìn)和時(shí)代的轉(zhuǎn)換中與時(shí)俱進(jìn),在當(dāng)今社會(huì)以金融資本邏輯再現(xiàn)。資本邏輯結(jié)構(gòu)的每個(gè)層次都指向資本的自我揚(yáng)棄和內(nèi)在超越,資本邏輯的內(nèi)在結(jié)構(gòu)展現(xiàn)了一個(gè)哲學(xué)意義上的人類解放視域。從資本邏輯的二重性出發(fā)探索資本邏輯本身的矛盾與瓦解,這是瓦解資本拜物教的物質(zhì)形態(tài)路徑。除此1劉森林.物、物化、物象化:馬克思物論的新認(rèn)識(shí)[J].高校理論戰(zhàn)線,2012(7):14-20.之外,馬克思還從工人掙脫拜物教觀念的實(shí)踐機(jī)制探討拜物教意識(shí)的消解。而這二者中,又尤以前者更為重要,在分析中,我們將看到二重性的分析依然是貫穿始終的。從拜物教批判看《資本論》的存在論,最后還要從拜物教批判的角度探討《資本論》之存在論的當(dāng)代回響,那便是直面盧卡奇、鮑德里亞、齊澤克所提出的拜物教的新形態(tài),并分析其中所內(nèi)蘊(yùn)的人類存在狀態(tài)之變遷。
[Abstract]:For a long time, the interpretation of the view of "Das Kapital > pure economics" occupies a dominant position. The study of the pure economics of "Das Kapital" will not only make the "Das Kapital" face the challenge of outdated theory, but also make Marx's philosophy of human existence and human liberation become the theoretical dogma of the economic reality which is divorced from human life. The voice of the existentialism of the study of "capital >" is becoming more and more loud, but in these studies the importance of the critique of fetishism has never been paid attention to. The existence of fetishism is combined with the nature of human pursuit of certainty, and is characterized by the existence of human beings, so there is a very important ontological implication, and Marx The criticism of commodity, money and capital fetishism should also be placed in the history of fetishism. Commodity, currency, and capital fetishism as "the general existence theory" highlighted by "capital", the secret contains all the secret of human existence and the development of human history. Based on the above reasons, this article is based on the fetishism. The perspective of teaching criticism shows the existentialism of "capital". By combing the text content, the theoretical origin and its complete clue of the critique of fetishism are presented. It is the theoretical basis of the existentialism of "Das Kapital" from the critique of fetishism. All from the beginning to the end, Marx is concerned with the problem of human existence and human liberation. The attention of many philosophers, like many philosophers, lies in the exploration of the universality and determinacy of human nature. Marx's quest begins with the criticism of the political alienation, the criticism of the alienation of the economy, the criticism of the alienation of labor and the criticism of the worship of the worship of things. The universal power of human itself lies in human labor and the social relations created, and the commodity fetishism characterizes the physical and materialized nature of social relations in the capitalist society. Marx's critique of fetishism is a step by step relationship between the three parties of commodity fetishism, money fetishism and capital fetishism. For commodity fetishism, Marx unveiled the Invertiability of the capitalist society characterized by the existence of its base point. Because of the obvious performance of the money fetishism in real life, the deep excavation of the social and historical roots of the money fetishism and the magic of its own property is the most important thing. Under the capitalist mode of production, capital occupies the dominant position, and because of its dominant position, its fetishism is the development of "demons". Marx analyses commodity fetishism, money fetishism and capital fetishism. On the one hand, it presents the nature of production relations under goods, money and capital, on the other hand, and on the other hand it is deeper. From the critique of fetishism, the existentialism of "capital" is to uncover the existence of real people while uncovering goods, money, and capital fetishism. The secret of fetishism is in commodity, money, and capital in a specific natural substance. In order to carry the economic relations and production relations of the capitalist society for the carrier, the secret of capitalist fetishism is hidden, the duality of the commodity to the capital is derived from the duality of human labor. The duality of the goods from the duality of the goods to the duality of labor is the essence of the human existence through the perceptual experience of the goods. Because of the duality of the duality of labor, the duality of the existence of human being clearly shows the duality of the human being. Why and how the human labor's social nature is presented as a matter, why does the social relationship of man manifest itself in the form of things? This is fundamentally the question of the relationship between the subject and the object, which involves the practice and the way of the object. In the relationship of capital, the practice and the way of object existence are implemented as employment and Versachlichung. With the further implementation of the "modern pure rational way of dealing with natural objects in the social field" 1, the initial upside of the social level (Versachlichung) is further reversed and materialized (Verdinglichung). On the object dimension, fetishism is the combination of materialization and materialization, and the subjective dimension also includes the acceptance of the reversal of the two in the consciousness level as a natural and rational thing. In modern society, people are "civilized" on the dual level of materialization and materialization, which is a complete fetishism. From the critique of fetishism, the existentialism of the theory of capital, from the critique of fetishism, is also the embodiment of the most concentrated expression of the fetishism, that is, the dual nature of capital logic that tells the realistic way of human freedom and liberation. Capital logic has solved the mystery of history and therefore must be in existence. It is understood at the level that the capital logic at the level of existentialism is a dual logic of both the regularity and the purpose of human beings. The structural level of the capital logic is clearly manifested as the internal basis, the external phenomenon and the historical movement three links. The basis of the capitalist fetishism is the noumenon of capital logic. The law of capital movement with the contradictory nature of capital and the inherent limitation of capital; in front of us, the phenomenon exists in the capital logic movement, that is, "the civilization of capital"; finally, the capital logic is advancing with the times in the history and the transformation of the times. In today's society, the logic of capital is reproduced by the logic of capital. Each level points to the self abandonment and internal transcendence of capital, and the inner structure of capital logic shows a philosophical sense of human liberation. From the duality of capital logic, the contradiction and disintegration of capital logic itself is explored. This is the material form path of disintegrating capital fetishism. In addition to the 1 Liu forest, material, materialization, and physical image The new understanding of Marx's theory of things [J]. University theoretical front, 2012 (7): 14-20., Marx also explores the disintegration of fetishism from the practical mechanism of the workers' idea of fetishism. And in these two, the former is more important. In the analysis, we will see that the analysis of duality is still throughout. From the critique of fetishism The existentialism of "Das Kapital" will finally discuss the contemporary reverberation of the existentialism of "capital >" from the perspective of the critique of fetishism, which is a new form of fetishism put forward by Lukacs, Baudrillard and kisek, and analyzes the changes in the state of human existence.
【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
【分類號(hào)】：B0-0
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本文編號(hào)：1994171