發(fā)布時(shí)間：2018-06-14 18:56

  本文選題：馬克思主義 + “社會(huì)”范疇　； 參考：《華中師范大學(xué)》2016年碩士論文

【摘要】：“社會(huì)”這一概念是馬克思文本中重復(fù)出現(xiàn)次數(shù)較多的一個(gè)概念,是馬克思主義的核心范疇之一,它涉及個(gè)人、歷史、國(guó)家、社會(huì)形態(tài)等多個(gè)范疇,在馬克思主義理論中占有極其重要的地位。馬克思的任何理論都不是從“無”中憑空創(chuàng)造出來的,其理論的產(chǎn)生都有深刻的思想淵源,“社會(huì)”范疇也不例外。追本溯源,馬克思“社會(huì)”范疇起源于西方的社會(huì)與國(guó)家理論,起初,哲學(xué)家們將社會(huì)與國(guó)家同一而論,直接將社會(huì)等同于政治共同體,近代以來隨著各種政治理論的不斷發(fā)展,社會(huì)與國(guó)家這兩個(gè)概念逐漸分離開來,黑格爾更是直接提出了“國(guó)家高于市民社會(huì)"的理論。馬克思分析當(dāng)時(shí)的政治狀況時(shí),率先批判了黑格爾的這種理論,從生產(chǎn)關(guān)系方面解讀市民社會(huì),確定了社會(huì)決定國(guó)家的基本邏輯。費(fèi)爾巴哈的人本思想也給了馬克思重大啟示,馬克思自己也承認(rèn),社會(huì)就是建立在人的差別基礎(chǔ)之上的聯(lián)系,但與費(fèi)爾巴哈的類不同的是,馬克思的社會(huì)是基于現(xiàn)實(shí)的個(gè)人,聯(lián)系的方式是現(xiàn)實(shí)的實(shí)踐活動(dòng)。馬克思“社會(huì)”范疇的內(nèi)容博大精深,對(duì)這一范疇的理解,既要把握其內(nèi)涵,了解其本質(zhì),也要區(qū)分與其相似的相關(guān)概念,更要理清這一范疇的發(fā)展脈絡(luò)。本文從靜態(tài)和動(dòng)態(tài)兩個(gè)維度論述“社會(huì)"范疇的內(nèi)涵。一方面,從“社會(huì)”范疇的產(chǎn)生、表現(xiàn)形式等方面對(duì)其進(jìn)行了存在論分析。馬克思認(rèn)為社會(huì)雖然作為一個(gè)與“個(gè)人”直接對(duì)立的概念而存在,但其實(shí)質(zhì)仍是一個(gè)普遍的人類概念,是個(gè)人的特殊利益與人類的共同利益相互作用的產(chǎn)物。他對(duì)于社會(huì)關(guān)系式的表現(xiàn)形式的論述,直接體現(xiàn)了其唯物主義的觀點(diǎn),因?yàn)檫@種關(guān)系不是費(fèi)爾巴哈的“感性直觀”的關(guān)系,而是建立在現(xiàn)實(shí)生產(chǎn)關(guān)系之上的“關(guān)系”。由于“社會(huì)”概念本身的使用趨于泛化,因此對(duì)于“社會(huì)”范疇的把握還需要建立在與國(guó)家、歷史等概念的區(qū)分上,特別是與國(guó)家概念的區(qū)分,因?yàn)椤吧鐣?huì)”這一范疇的形成就是建立在二者的差別的基礎(chǔ)上的。另一方面,馬克思的“社會(huì)”概念本身就不是一個(gè)絕對(duì)靜止的范疇,是人與社會(huì)、人與自然、人與人這三重關(guān)系的統(tǒng)一,不僅涉及社會(huì)的發(fā)展,還涉及社會(huì)形態(tài)的演進(jìn),這就要求我們以歷史的、發(fā)展的眼光看待“社會(huì)”范疇。綜上所述,馬克思的“社會(huì)”范疇在唯物史觀中占有重要地位,他關(guān)系式哲學(xué)思維方式、“改變世界”的哲學(xué)任務(wù)以及“以人為本”的立論都為我們從事哲學(xué)研究提供了新的方法論。
[Abstract]:The concept of "society" is one of the more repeated times in Marx's text. It is one of the core categories of Marx's doctrine. It involves a number of categories such as individual, history, state and social form. It occupies an extremely important position in the theory of Marx's doctrine. Any theory of Marx is not created from "nothing". There is a profound ideological origin and the category of "society" is no exception. The category of Marx's "society" originated from the western society and the state theory. At first, the philosopher took society and the state in the same way, and directly equated society with the political community. When the two concepts of society and state were separated gradually, Hagel put forward the theory of "the country is higher than the civil society". When Marx analyzed the political situation at that time, Marx took the lead in criticizing Hagel's theory, reading the social society from the relation of production and determining the basic logic of the society deciding the state. Felba The thought of Kazakhstan has also given Marx a great inspiration, and Marx himself admits that society is a connection based on the difference between people, but unlike the class of Feuerbach, Marx's society is based on the reality of the individual, and the way of contact is practical and practical. The content of Marx's "society" is profound and profound. To understand this category, we should not only grasp its connotation, understand its essence, but also distinguish its similar concepts, but also clarify the development of this category. This article discusses the connotation of the category of "society" from two dimensions of static and dynamic. On the one hand, it has a theory of existence from the production of the category of "society" and the form of expression. Marx believes that although society exists as a concept that is directly opposed to "individual", the essence of society is still a universal human concept, a product of the interaction of the individual's special interests and the common interests of human beings. His exposition of the form of social relations embodies the materialist viewpoint directly, Because this relationship is not Feuerbach's "perceptual intuition" relationship, but a "relationship" based on real production relations. Because the use of the concept of "society" tends to be generalized, the grasp of the category of "society" needs to be built on the distinction from the concepts of state and history, especially in the area of the concept of state. The formation of the category of "society" is based on the difference between the two. On the other hand, the concept of Marx's "society" is not a category of absolute stillness. It is the unity of the three relations between man and society, man and nature, and man and man, not only the development of society, but also the evolution of social form. This requires us to look at the category of "society" in a historical and developing perspective. To sum up, Marx's category of "society" occupies an important position in historical materialism, his philosophical thinking mode of relational philosophy, the philosophical task of "changing the world" and the "people-oriented" theory provide a new way for us to engage in philosophical research. Theory.
【學(xué)位授予單位】：華中師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2016
【分類號(hào)】：B03

【參考文獻(xiàn)】

相關(guān)期刊論文 前10條

1 孫民;;論馬克思?xì)v史唯物主義中的“社會(huì)”概念[J];哲學(xué)研究;2014年06期

2 李乾坤;;馬克思從“類”到“社會(huì)”的話語(yǔ)轉(zhuǎn)變:赫斯的貢獻(xiàn)[J];學(xué)海;2012年03期

3 戴勁;;論《巴黎手稿》中的“社會(huì)”概念[J];哲學(xué)研究;2011年09期

4 王虎學(xué);;馬克思“社會(huì)”概念研究述評(píng)[J];高校社科動(dòng)態(tài);2009年02期

5 宋嚴(yán);;管窺馬克思“社會(huì)”范疇蘊(yùn)涵及當(dāng)代意義[J];湖南師范大學(xué)社會(huì)科學(xué)學(xué)報(bào);2008年05期

6 宋嚴(yán);;“社會(huì)”范疇的多維向度[J];湖北社會(huì)科學(xué);2008年08期

7 孫顯元;;總體社會(huì)、主體社會(huì)和社會(huì)建設(shè)[J];安徽師范大學(xué)學(xué)報(bào)(人文社會(huì)科學(xué)版);2006年02期

8 楊睿;;論馬克思“社會(huì)”概念的邏輯演變[J];理論學(xué)習(xí)與探索;2006年01期

9 A.A.達(dá)維多夫,劉伸;關(guān)于“社會(huì)”概念的定義問題[J];國(guó)外社會(huì)科學(xué);2005年01期

10 沈明明;“新世界觀”的新視角——再論馬克思的“社會(huì)”范疇[J];福建論壇(人文社會(huì)科學(xué)版);2004年04期

，

本文編號(hào)：2018617