【作者】 张鹏；

【导师】 李桂花；

【作者基本信息】 吉林大学 ， 马克思主义基本原理， 2018， 博士

【摘要】 第二次世界大战之后,资本主义社会进入了新的发展时期,反帝国主义、种族主义、性别歧视等社会运动开始兴起,新秩序的地平线正在升起。进入21世纪,全球化、信息化进一步加快,粮食危机、生态危机、贫富差距、暴力恐怖等威胁人类生存的危机也接踵而至,应对“现代性”危机已成为全人类共同的事务。马克思主义理论是中国特色社会主义事业的指导思想,马克思关于资本主义“现代性”的批判是科学的、彻底的,他不仅批判了“理性形而上学”,还超越性地提出了以“实践”为核心范畴的思维方式,实现了一场哲学革命;不仅批判了“古典政治经济学”,发现了人类社会发展的客观规律,还超越性地提出了以“自由人联合体”为基础的共产主义理论,为中国应对“现代性”危机提供了坚实的理论支撑。因此,本文主要从“现代性”的内涵、马克思关于“现代性”的哲学批判、马克思关于“现代性”的政治经济学批判、马克思关于“现代性”的超越等四个方面展开论述。第一部分,关于“现代性”的内涵。首先,本部分澄清了在“现代性”概念理解上的困惑,并通过“有限悬搁”的“现象学”方法重新界定了“现代性”及其相关概念。在这些概念中,“现代性”与“现代化”的关系最为密切,有时又难以区分。一方面,“现代性”是“现代化”的内涵之一,“现代化”是“现代性”的实现过程;另一方面,“现代化”是“现代性”的理论园地,“现代性”则是“现代化”的实践反映。其次,本部分梳理了“现代性”批判的相关理论,发现学界关于“现代性”内涵的研究主要是从价值形态和社会组织形式两大方面展开的。从价值形态来说,“现代性”指的是启蒙运动以来形成的“自由、平等、公正、民主、理性、主体性”等基本价值观念;从社会组织形式来说,“现代性”指的是资本主义社会运行中形成的“资本主义”、“工业文明”、“科层制”等基本社会制度和组织形式。最后,根据学界对资本主义“现代性”的双重批判,本部分又对马克思关于“现代性”的批判理论进行了初步的考察。通过考察发现,马克思关于“现代性”的批判不仅是对德国古典哲学的批判与超越,也是对英法古典政治经济学的批判与超越,这种超越不是外在地颠覆一切的超越,而是内在地辩证的超越。第二部分,马克思关于“现代性”的哲学批判。本部分认为,早期浪漫派批判了理性导致的“虚无主义”,希望通过“浪漫化”的方式解决这一症候;德国古典哲学家费尔巴哈从唯物主义的立场出发,试图通过“感性直观”的方式,直接批判“形而上学”;施蒂纳直接撇开“神性”和“形而上学”的规定性,从“我”的立场出发来反叛“形而上学”。然而,不管是早期浪漫派还是青年黑格尔派关于“虚无主义”或“形而上学”的批判,都是站在“形而上学”的“基地”上进行的,最终又都会回归“形而上学”,成为它的一支或一个片断。马克思则是要跳出“形而上学”的“基地”,从现实的“感性活动”出发,用“感性的实践活动”取代“思维过程的主体性”,从而颠倒“形而上学”,从根本上变革哲学的思维方式,最终实现了对浪漫派和青年黑格尔派“理性”批判的超越和对“理性形而上学”本身的超越。第三部分,马克思关于“现代性”的政治经济学批判。本部分认为,马克思对资本主义社会的解剖和批判的出发点是市民社会,具体而言,是对市民社会的“政治经济学批判”。因此,本部分首先梳理了政治经济学学说史,认为现代政治经济学在斯密那里第一次形成了比较完整的学科体系。受斯密双重研究方法的影响,政治经济学又分野为两个派别,一派是以李嘉图为代表的政治经济学,他们继承和发扬了斯密的劳动价值理论;另一派是以萨伊为代表的“庸俗经济学”,他们继承和发展了斯密的“多要素”理论。马克思政治经济学批判就是通过对古典政治经济学和“庸俗经济学”的批判实现的。马克思从商品价值形式的分析出发,揭示了资本主义社会的“拜物教”特征,而其政治经济学批判的逻辑运演也是在这一过程中展开的。“商品拜物教”是马克思政治经济学批判的逻辑起点,“货币拜物教”是马克思政治经济学批判的逻辑展开,“资本拜物教”是马克思政治经济学批判的逻辑完成。通过对古典政治经济学的批判,马克思发现了资本主义必然灭亡的历史命运,科学性、超越性地提出了构建以“自由人联合体”为基础的共产主义理论。第四部分,马克思关于“现代性”的超越。本部分首先对马克思转变哲学思维方式后所界说的“人的本质”进行了科学论证。本部分认为,马克思关于人的本质的科学论证是以人的“实践”的特殊本性为基础的。通过人的“类”本质考察,马克思区分了“人”与“动物”的本质差别;通过人的“现实”本质考察,马克思又区分了“人”与“人”的差别;通过人的“历史”本质考察,马克思再现了人类物质生产实践的历程,发现了人类社会发展的客观规律,倾注了对无产阶级自由解放的价值关怀。其次,本部分对马克思超越“现代性”所追求的“自由人的联合体”进行了深入分析。本部分认为,马克思所理解的自由人的“自由”不是抽象的、绝对的自由,而是积极的、具体的自由,其现实表现恰恰就是人的劳动。这种“自由”的实现是以“个人的全面发展”为基础的,而“个人的全面发展”又是在资本主义生产方式充分发展的基础上才能实现的。随着生产力水平的进一步提高,分工的不断细化,资本主义的私有制已经成为其发展的“桎梏”,资本在生产出大量的物质财富的同时,也生产出了自己的“掘墓人”——无产阶级。资本主义社会只是人类历史长河中的一个短暂的“片断”,消灭私有财产,构建“自由人的联合体”既是无产阶级革命的强烈呼声,更是人类历史发展的必然趋势。更多还原

【Abstract】 After the second World War,capitalist society entered a new period of development,anti-imperialism,racism,sexism and other social movements began to rise,the horizon of the new order is rising.Entering the twenty-first Century,globalization and information technology further accelerated food crisis,ecological crisis,the gap between the rich and the poor,violent terrorism and other threats to the survival of mankind have followed one after another.Coping with the crisis of modernity has become a common issue for all mankind.As the guiding ideology of the cause of socialism with Chinese characteristics,Marx’s critique of capitalist "modernity" is scientific and thorough.It not only criticizes the "rational metaphysics",but also puts forward the thinking mode of "practice" as the core category,and realizes a philosophical revolution;not only criticizes "classical political economy",discovers the objective law of the development of human society,but also transcends the communist theory based on the "Commonwealth of Free Man" and provides a solid theoretical support for China to deal with the crisis of modernity.Therefore,this paper will discuss from the following four aspects: the connotation of "modernity",Marx’s philosophical critique of "modernity",Marx’s critique of political economy of "modernity",and Marx’s transcendence of "modernity".The first part is about the connotation of modernity.First of all,this part clarifies the confusion in understanding the concept of "modernity" and redefines "modernity" and its related concepts through the "phenomenological" method of "limited suspension." Among these concepts,"modernity" and "modernization" is a category of dialectical movements.On the one hand,"modernity" is the connotation of "modernization" and "modernization" is the realization process of "modernity".On the other hand,"modernization" is the theoretical garden of "modernity",and "modernity" is the practical reflection of "modernization".Secondly,this part also sorts out the related theories of "modernity" criticism,and finds that the study of the connotation of "modernity" in academic circles is mainly based on two aspects: the value form and the form of social organization.In terms of value form,“modernity” refers to the basic values such as“freedom,equality,justice,democracy,rationality,and subjectivity” that have formed since the Enlightenment Movement.From the perspective of social organization,“modernity” refers to the basic social systems and organizational forms such as “capitalism”,“industrial civilization”,and “bureaucracy” formed in the operation of capitalist society.Finally,according to the double criticism of capitalism’s modernity,this part makes a preliminary study on Marx’s critique theory of modernity.We find that Marx’s criticism of "modernity" is not only a critique and transcendence of German classical philosophy,but also a criticism and transcendence of the classical political economy of Britain and France.This transcendence is not the overturning of all surpasses,but the transcendence of inner dialectics.The second part,Marx’s philosophical criticism of "modernity".This part believes that the early romanticism criticized the “nihilism” caused by rationality,hoping to solve this syndrome through “romantic” methods.From the standpoint of materialism,Feuerbach,the German classical philosopher,tried to directly criticize "metaphysics" through the way of "perceptual intuition".Steiner directly set aside the prescriptions of "divinity" and "metaphysics" and rebelled against "metaphysics" from the standpoint of "I".However,whether the early romantics or the youth Hegel sent a critique of "Nihilism" or "metaphysics",is standing on the "base" of "metaphysics",finally will return to "metaphysics",be a team or a fragment of it.Marx wants to jump out of the "base" of "metaphysics" and proceed from the "perceptual activities" of reality,replace the "subjectivity of thinking process" with "perceptual practical activity",thus reverse "metaphysics" and fundamentally change the mode of thinking of philosophy.Finally,it not only transcends the criticism of the romanticism and the youth Hegel school,but also transcends the rational metaphysics itself.The third part is Marx’s critique of political economy of "modernity".We hold that Marx’s dissection and criticism of capitalist society starts from civil society,and specifically,it is a "political economic critique" of civil society.Therefore,this part first combs the history of political and economic theory,and thinks that modern political economy has formed a relatively complete discipline system for the first time in Smith.Under the influence of Smith’s double approach,political economy is divided into two factions: One is the political economics represented by Ricardo,they inherit and carry forward the Smith’s theory of labor value;the other is to Say as the representative of the "vulgar economics",they inherited and developed the Smith’s "elements" theory.The criticism of Marx’s political economy is realized through the criticism of political economics and "vulgar economics".Starting from the analysis of commodity value,Marx reveals the capitalist society "fetishism" characteristics,the critique of political economics logic operation is also carried out in this process."Commodity Fetishism" is the logical starting point of Marx’s critique of political economics,"Currency Fetishism" is its logic development,and "Capital Fetishism" is its accomplishment.Through the criticism of the classical political economics,Marx discovered the historical fate of capitalism’s inevitable destruction.,and put forward the theory of communism based on the "free people’s Union".The fourth part,Marx’s transcendence of "modernity".This part first makes a scientific demonstration of the essence of human beings,which is defined by Marx’s transformation of philosophical thinking.Marx’s scientific argument about the nature of man is based on the special nature of human "practice".Through the "kind" nature of human beings,Marx distinguishes the essential difference between "human" and "animal",through human "reality" essence,he also distinguishes the difference between "man" and "man".Through the nature of human’s "history",Marx reproduced the course of human material production practice,discovered the objective law of human social development,and poured into the value care for the proletariat’s freedom and liberation.Secondly,this paper makes an in-depth analysis of Marx’s "free man’s Union" that transcends "Modernity".The free man "freedom",understood by Marx,is not an abstract and absolute freedom,but a positive and specific freedom,and its actual performance is human labor.The realization of "freedom" is based on the overall development of individuals,and the all-round development of individuals is based on the full development of capitalist mode of production.With the improvement of productivity,continue to refine the division of labor,capitalist private ownership has become the development of the "shackles" in the capital,produced a large amount of material wealth,also produced its own "gravedigger"--the proletariat.As to further improve the level of productivity,the division of refining,the capitalist private ownership has become a "yoke" of its development,capital in the production of a great deal of material wealth at the same time,also produced its own "grave digger"-the proletariat.With the further enhancement of the productivity level and the continuous refinement of the division of labor,the capitalist private ownership system has become the “defective” for its development.While producing a large amount of material wealth,capital also produces the proletariat which its own “grave-digging people”.Capitalist society is just a brief of the human history "fragments",elimination of private property,building a "free association" is not only the strong demands for the proletariat revolution,is the inevitable trend of development of human history.更多还原