科学技术与交往合理化

【作者】 阳海音；

【导师】 余源培；

【作者基本信息】 复旦大学 ， 马克思主义哲学， 2006， 博士

【摘要】 本论文首先介绍了哈贝马斯意识形态批判理论的思想渊源。在意识形态概念上，哈贝马斯继承了早期法兰克福学派以“虚假意识”界定意识形态的传统；在科学技术和意识形态关系问题上，哈贝马斯批判性地继承了早期法兰克福学派将科学技术看作是一种意识形态的传统；在合理化理论和工具理性批判方面，哈贝马斯批判性地继承了马克斯·韦伯、卢卡奇和早期法兰克福学派的合理化理论，并实现了从意识哲学向交往哲学的转向。其次，本论文认为哈贝马斯的意识形态批判理论可以分为三个层层递进的组成部分。第一部分是哈贝马斯意识形态批判理论的出发点。在这一部分，哈贝马斯主要分析了科学技术意识形态的起源、特征和功能。哈贝马斯认为，公平交换是自由资本主义社会的合法性基础，然而，由于在晚期资本主义社会，出现了国家对经济的干预，导致晚期资本主义社会出现合法性危机。科学技术此时充当了新的合法性基础并行使意识形态的功能。科学技术意识形态与以往的意识形态相比，意识形态性较少，但更加难以抗拒，影响范围更为广泛。在晚期资本主义社会，它发挥着控制民众、维护社会统治和压抑民众的功能。第二部分是哈贝马斯意识形态批判理论的深化发展。在这一部分，哈贝马斯主要分析了科学技术意识形态给社会造成的危害，即生活世界的殖民化。哈贝马斯认为，社会可以分为系统和生活世界两大部分。系统主要包括经济子系统和政治子系统，发挥着进行物质生产和协调生产关系、管理公众社会的功能。生活世界指交往行为的背景假设和交往行为者相互理解的信念储蓄库。生活世界包括文化、社会、个性三大要素，发挥着进行文化再生产、社会一体化和个体社会化的功能。在晚期资本主义社会，由于科学技术行使意识形态功能，导致人们混淆了系统和生活世界的区别，目的合理性渗透入生活世界之中，使生活世界日益商品化、官僚体制化，这就是所谓的“生活世界的殖民化”。第三部分是哈贝马斯意识形态批判理论的理论归宿。在这一部分，哈贝马斯探讨了如何超越科学技术意识形态、克服生活世界的殖民化。哈贝马斯认为，超越科学技术意识形态、克服生活世界的殖民化，实际是一个如何实现社会合理化的问题。社会合理化包括系统合理化和生活世界合理化两个层面。其中，生活世界合理化是前提和基础。要实现生活世界合理化，关键是要实现交往行为的合理化。具体途径有三条：一是选择恰当的语言进行对话，二是承认和遵循共同的规范标准，三是建立话语民主的社会。再次，本论文对哈贝马斯的意识形态批判理论与马克思的意识形态批判理论的分歧进行了阐述。本论文指出，哈贝马斯的意识形态批判理论与马克思的意识形态批判理论的分歧主要表现在以下几方面：第一，对科学技术与意识形态关系问题的不同认识。哈贝马斯认为，在晚期资本主义社会中，科学技术就是一种意识形态，马克思则认为，科学技术和意识形态既相互联系，又相互区别。第二，意识形态批判向度的分歧。哈贝马斯的意识形态批判理论主要包括对科学技术的批判、对工具理性的批判、对实证主义的批判和对大众文化的批判。其中，对科学技术的批判是核心。马克思的意识形态批判理论主要包括哲学批判、政治经济学批判、政治法律思想批判以及文化批判。其中，政治经济学批判是核心。第三，意识形态批判理论哲学基础的不同。马克思的意识形态批判理论的哲学基础是历史唯物主义，哈贝马斯的意识形态批判理论的哲学基础是经过重建的历史唯物主义。马克思认为，生产方式是决定社会进化的主要动力和划分社会发展阶段的主要标准，哈贝马斯则认为，道德实践意识是决定社会进化的主要动力和划分社会发展阶段的主要标准。马克思将生产力和生产关系、经济基础和上层建筑作为两对基本矛盾，用来分析社会发展的基本规律。哈贝马斯则用劳动和交往行为、系统和生活世界取代了马克思的生产力和生产关系、经济基础和上层建筑作为社会发展的两对基本矛盾。第四，意识形态批判理论性质的不同。哈贝马斯的意识形态批判理论是一种单纯的理论批判，马克思的意识形态批判理论将理论批判与实践批判相结合。最后，本论文对哈贝马斯意识形态批判理论的价值和限度进行了阐述。本论文指出，哈贝马斯意识形态批判理论的价值主要在于哈贝马斯对科学技术异化的分析和批判以及其对理性的拯救和重建对当代中国发展具有启示性。哈贝马斯意识形态批判理论的限度主要表现为将人类超越科学技术意识形态的重任交付给了语言，夸大了语言的作用，没有看到语言背后的物质基础和实践基础：哈贝马斯的意识形态批判理论具有浓厚的乌托邦色彩。更多还原

【Abstract】 Firstly, my dissertation states the resources of the ideology criticism theory of Habermas. On the concept of ideology, Habermas inherits the early Frankfurt school who think ideology is false consciousness;On the realationship between science and technology and ideology, Habermas inherits the early Frankfurt school who think science and technology is ideology itself in a critical way;0n the rationalization theory and the objective rationality criticism theory, Habermas inherits the rationality theories of Max Weber , Lukacs and the early Frankfurt school in a critical way and has finished the trasformation from consciousness philosophy to communication philosophy.Secondly, my dissertation thinks that the ideology criticism theory of Habermas includes three parts. The first part is the starting point of the ideology criticism theory of Habermas .In this part,Habermas analyses the origin , features and functions of the science and technology ideology . Habermas thinks that fair exchange is the legitimation basis in the liberal capitalism society. But in the late capitalism society , because the state intervenes the economy , the legitimation crisis appears. Science and technology becomes the new legitimation basis and performs the function of ideology. Compared with other ideologies , science and technology ideology has the less nature of ideology and is more difficult to be resisted and has wider range of its influence. It performs the functions of controlling the people, upholding the ruling and repressing the people.The second part is the development of the ideology criticism theory of Habermas. In this part, Habermas analyses the harm of science and technology ideology, namely the colonization of the life world. Habermas thinks that the society concludes two parts:system and life world. Systems mainly contain the economy subsidiary system and political subsidary system which perform the functions of material production, harmolizing the production relations and administering the society. Life world is the background hypothesis and the faith warehouse of the communicative action. It contains three elements: culture, social norm and personality.Itperforms the functions of cultural reproduction,social integretion and individual socialization. In the late capitalist society, the science and technology ideology makes people can’ t distinguish system and life world and the objective rationality invades the life world which makes the life world controlled by money and power. This is the so-called "the colonization of the life world" .The third part is the end of the ideology criticism theory of Habermas. In this part, Habermas studies how to surpass the science and technology ideology and the colonization of the life world. Habermas thinks that the problem of how to surpass the science and technology ideology and the colonization of the life world is in fact the problem of how to realize the social rationalization. The social rationalization contains the rationalization of the system and the life world in which the rationalization of the life world is the premise and the basis. The key to the rationalization of the life world is the rationalization of the communicative action. There are three ways to realize the rationalization of the communicative action which are choosing proper language to communicate , admmitting and obeying common norms and standards, building a society which perfoms the discourse democracy.Thirdly, the thesis expounds the differences between the ideology criticism theory of Habermas and Marx. The differences lie in the following aspects. First, they have the different views about the relationship between science and technology and ideology. Habermas thinks that in the late capitalist society, science and technology is ideology while Marx thinks that science and technology and ideology both have connections and have distinctions. Second, they have different dimmensions in their ideology criticism theories. The ideology criticism theory of Habermas mainly contains the criticism of science and technology, the criticism of objective rationality, the criticism of positivism and the criticism of the mass culture of which the criticism of science and technology is the core. The ideology criticism theory of Marx mainly contains the criticism of philosophy, the criticism of political economics,the criticism of politics and law ideas and the criticism of cultures of which the criticism of political economics is the core.Third,their ideology criticismtheories have different philosophy basis. The philosophy basis of Marx is the historic materialism while the philosophy basis of Habermas is the reconstructed historic materialism. Marx thinks that production mode is the main driving force of social development and the main standard to separate social development phases while Habermas thinks that the moral and praxis consciousness is the main driving force of social development and the main standard to separate social development phases. Marx thinks that the contradictions of productive forces and production relations, economical basis and upper structure are the basic contradictions in the society while Habermas thinks that the contradictions of labour and communicative , system and life world are the basic contradictions in the society. Four, their ideology criticism theories have different natures. The ideology criticism theory of Habermas is only the pure theoretical criticism while the ideology criticism theory of Marx has the nature of theoretical criticism and practice criticism.Lastly,the dissertation analyses the values and limitations of the ideology criticism theory of Habermas. The dissertation thinks that the analysis and criticism of the alienation of science and technology and the saving and reconstruction of rationality of Habermas is enlightening to us.The limitations of the ideology criticism theory of Habermas are showed that Habermas exaggerates the function of language and thinks that language can fulfill the task of surpassing the science and technology. Habermas doesn’ t know that language is decided by the material production. Besides, the ideology criticism theory of Habermas has the colour of Utopia.更多还原