【作者】 刘江；

【导师】 赵海月；

【作者基本信息】 吉林大学 ， 国外马克思主义研究， 2025， 硕士

【摘要】 “共同体”古已有之,其作为人类生存的基本方式,对个人和社会发展起着重要作用,故而受到各家流派的关注。作为西方马克思主义的重要人物,尤尔根·哈贝马斯(Jürgen Habermas)在他学术晚期意识到建构世界共同体的重要性。他认为资本主义现代性是“一项未竟的事业”,而引发着危险的“原子式”个体,这导致着自我与他者的多重断裂,世界一体化进程也遭受影响。如何在分裂的世界中建构人类共同体,这已然成为了必须解答的时代课题。故此,哈贝马斯提出了他的世界共同体构想。其构想的独特之处在于批判晚期资本主义社会合法性危机的基础上,提出了以“语言共同体”为起点、“交往共同体”为主线、“法律共同体”为原则、世界公民共同体为旨归的方案,这既发展了马克思主义经典作家的共同体思想,也为人类实现永久和平提供了可供选择的新路径。基于此,本文运用比较分析法、辩证分析法、文献分析法的研究方法,以期建构系统完整的哈贝马斯世界共同体思想,并为构建人类共同体略尽绵薄之力。第一,基于晚期资本主义社会背景,哈贝马斯批判了资本主义社会所出现的一系列合法性危机;二十世纪末,“欧盟”成立、经济全球化的飞速发展,这些为其世界共同体思想奠定了时代背景。再者,哈贝马斯在批判性继承马克思、康德、雅思贝尔斯等共同体理念的基础上形成了自己独特的世界共同体思想。第二,哈贝马斯以公共领域中的语言共同体为逻辑起点,以生活世界中的交往共同体为逻辑主线,以商谈民主中的法律共同体为架构原则,以世界市民社会中的世界公民共同体为逻辑旨归支撑着世界共同体思想的理论建构;并以“集体认同”的合法性诉求,以“后民族结构”为主要内涵,以“多元化主体”为重要特质,这些构成了其世界共同体思想的理论要义。第三,马克思恩格斯认为劳动生产与普遍交往是实现主体解放的基础,哈贝马斯发展了马克思恩格斯的观点,认为交往行为是人类解放的根基,无限交往是人与人最终的交往范式。再者,哈贝马斯以“包容他者”的态度来实现“交往自由”;马克思恩格斯则以“相互承认”来促进“自由个性”的实现。第四,哈贝马斯世界共同体思想为全球化时代的政治实践提供了一种批判性指南。他通过对话解决冲突;倡导多层次、网络化的全球治理结构;坚持“多元声音”中理性同一性发展,这就有利于拓展当代西方马克思主义共同体思想,化解文化冲突与身份政治,推动国际法的民主化转型,对人类解放、以及走向包容性与正义性的世界秩序有着重要意义;但囿于缺乏物质实践根基,革命性与阶级矛盾的理论空场以及“西方中心主义”的偏见,因而也具有浓厚的乌托邦色彩。更多还原

【Abstract】 “Community”has long been recognized as a basic means of human existence,playing an important role in individual and social development,and has therefore been the focus of attention in various schools of thought.As an important figure in Western Marxism,Jürgen Habermas realized the importance of constructing a world community in his late academic years.He saw capitalist modernity as“an unfinished business”and as giving rise to a dangerous“atomistic”individuality,which leads to multiple ruptures between self and other and affects the process of world integration.The question of how to construct a human community in a divided world has become an issue of the times that must be answered.Therefore,Habermas put forward his conception of world community.The uniqueness of his conception lies in the fact that,on the basis of criticizing the legitimacy crisis of late capitalist society,he puts forward the idea of“language community”as the starting point,“community of communication”as the main line,“community of law”as the principle,and“community of world citizens”as the principle.Based on the crisis of legitimacy of late capitalist society,the proposal of taking“language community”as the starting point,“community of communication”as the main line,“community of law”as the principle,and“community of world citizens”as the ultimate goal not only develops the idea of community of the classic Marxist writers,but also provides a new alternative path for mankind to realize permanent peace.Based on this,this paper uses the research methods of comparative analysis,dialectical analysis,and literature analysis,with a view to constructing a systematic and complete Habermas’s thought of world community and making a slight contribution to the construction of human community.Firstly,based on the background of late capitalist society,Habermas criticized a series of legitimacy crises in capitalist society;at the end of the twentieth century,the establishment of“European Union”and the rapid development of economic globalization laid the background for his idea of world community.Moreover,Habermas has formed his own unique idea of world community on the basis of his critical inheritance of the ideas of community from Marx,Kant and Jaspers.Secondly,Habermas supports the theoretical construction of the idea of world community by taking the linguistic community in the public sphere as the logical starting point,the community of communication in the world of life as the logical main line,the community of law in the negotiation of democracy as the structural principle,and the community of world citizens in the world civil society as the logical destination;and by taking the legitimacy claim of“collective identity”and the“collective responsibility”as the logical goal,Habermas has formed his own unique idea of world community.The legitimacy of“collective identity”,“post-ethnic structure”as the main connotation,and“pluralistic subject”as the important quality,which constitute the theoretical essence of his idea of world community.Thirdly,Marx and Engels believed that labor production and universal interaction are the basis for realizing the subject’s emancipation,and Habermas developed Marx and Engels’view that the act of interaction is the foundation of human emancipation,and that infinite interaction is the ultimate paradigm of interaction between human beings.Furthermore,Habermas uses the attitude of“tolerance of the other”to realize the“freedom of interaction”,while Marx and Engels use“mutual recognition”to promote the realization of“free individuality”.The realization of“free individuality”is promoted by Marx and Engels through“mutual recognition”.Fourth,Habermas’s idea of a world community provides a critical guide to political practice in the era of globalization.He resolves conflicts through dialogue;advocating a multi-layered and networked global governance structure;Adhering to the development of rational identity in the"pluralistic voices"is conducive to expanding the contemporary Western Marxist community thought,resolving cultural conflicts and identity politics,and promoting the democratic transformation of international law,which is of great significance to the liberation of mankind and the move towards an inclusive and just world order.However,due to the lack of material practical foundations,the theoretical emptiness of revolutionary and class contradictions,and the prejudice of"Western-centrism",it also has a strong utopian color.更多还原