马克思与海德格尔现代性批判的对比研究

发布时间：2018-05-08 17:27

  本文选题：现代性批判 + 集置　； 参考：《吉林大学》2017年博士论文

【摘要】：虽然关于现代性的讨论众说纷纭,但是人们对现代性基本能够达成共识:所谓现代性,指的就是16世纪以来形成的资本主义的社会秩序的总体状况及其基本性质。其总问题可以归结为,如何看待资本主义制度宰制的现代世界。马克思与海德格尔的思想都扎根在现代性的土壤中,两人都对他们所体验到的现代世界做出了反应,都以各自独特的方式切中了现代性,并进行了“现代性写作”。由于他们的现代性批判都表现出了深邃和强劲的特点,都论证了未来社会秩序的实践与想象,因此,他们的“现代性话语”仍然影响着现代人对现代性的思考。在这个意义上,马克思与海德格尔的现代性批判的“争执”是我们这个时代的强大底蕴,有助于我们更好地理解我们时代的处境。马克思与海德格尔的现代性批判都显示出一种双重逻辑,其中,显性逻辑是他们的现代性批判都呈现为“现代性的体验——现代性的困境分析——现代性克服与超越”这样一种思想外观;而隐性逻辑则表现为马克思与海德格尔都是进行双重批判。对于马克思来说,现代性批判必须识别出资本逻辑与形而上学的隐秘勾连,从而在历史与实践的领域实行一种现实的存在论批判。同样,对于海德格尔来说,现代性批判则是通过把“克服形而上学”与“弃绝存在”维持在一种异质性维度上而展开的一种存在论批判。基于这种考虑,行文如下:首先,马克思与海德格尔都把现代性的体验落实为对主体性形而上学的批判。马克思直接的对话人是黑格尔,从现代性的问题意识来看,黑格尔哲学的重要性在于,他超越了康德哲学,从主客分离的内在性论域中突围,重建了近代哲学中失落的主客体同一性,从而把哲学从认识论问题改造成为存在论问题。在这一点上,马克思跟随了黑格尔的脚步,认同了黑格尔的哲学努力,但是,马克思反对黑格尔把现代性问题统统都兑换为思辨问题,只进行思想的革命而不思考革命的现实。马克思要求必须重返资本主义的现实生活世界开启现代性批判的反思与建构。对他来说,现代性问题的实质乃是一个政治问题,必须发生现实的革命,拆解资本主义的现实,实现哲学与现实政治的和解。海德格尔的现代性哲学体验同样是反对主体性形而上学,他认为主体性哲学给予意识先于存在的优先地位,试图通过证明“我思——所思”来构建一个意识的完整世界从而解释存在的意义从根本上是不能成功的。海德格尔给出的现代性的修正方案是,面向存在本身,实现此在的存在论换位,通过向生活世界的还原与基础存在论的建构重新揭示现代人的境况。为此,海德格尔全面改造了主体性哲学的术语,通过破除表象性思维指出“存在”问题才是现代性的真正的和首要的问题。其次,马克思与海德格尔都对现代性的境况做出了诊断和批判。在马克思看来,现代性最大的现实在于,它不仅受制于资本的显性统治,同时又受制于理性形而上学的隐性谋划。资本逻辑就是形而上学的现实运作,理性形而上学的同一性逻辑就是资本的本质,二者共同造成了人在“非神圣形象”中的异化。这样,马克思要破解现代性世界的运作的秘密,就必须展开存在论的双重批判。他通过辩证法把握到资本逻辑运行的内在矛盾,进而发现资本主义社会自身的裂隙,认为通过一种社会历史的批判能够瓦解资本的逻辑,同时终结形而上学的隐性操作,实现对资本主义现代性的超越。海德格尔对现代世界的反应不同于马克思。他承认了基础存在论“反现代性”的叙事思路从根本上无法超越主体性原则,不过是此在对现代性主体思路的重新“历事”。在这个意义上,此在存在论的失败,留下了著作残篇,导致了“存在”的“终结”。除此之外,海德格尔认为人在现代性中是一种“无家可归”的状态,而现代性最大的现象在于世界成为图像,其本质是技术的集置。技术的集置拆除了人的主体地位,把现代刻画为一种普遍性的强制和控制。在这种时代下,存在被终结,只有不同存在者之间的动态排序,人和事物共同处于一个被支配的状态中。技术的集置是一种形而上学的完成,它统治了现代,这就是现代性的最大困境。最后,马克思与海德格尔都为现代性指明了出路,从而实现了对现代性的适当安置与超越。海德格尔认为克服现代性必须重新开启“思”的任务。正是因为技术的集置消除了终极存在者,我们才获得了一种契机,从而有机会经验到在形而上学那里不可能发现的境域,即“本有”。在海德格尔看来,“本有”是使得技术的集置可能的东西,它是更大的境域,克服现代性只能从“本有”而来,它的一个具象就是“林中空地”,是一种“光明——黑暗”,“解蔽——遮蔽”的一体操作,正是因为能够经验“本有”,人才有机会在技术集置的现代获得全新的可能性。同时,海德格尔给出了拯救现代性的范本:艺术。由此,艺术存在论提供了一种“现代性之后”的可能生活。而超越现代性这一任务对于马克思来说,就是从存在论反思的层面论证共产主义中人的自由和解放,即论证一种全面发展的自由个性的人,以及论证一种共产主义的政制,即构想一种全新的社会制度。对于第一个方面,马克思从人的异化现实出发,通过对“劳动与财产”与“异化劳动和私有财产”的对立考察,从更广阔的历史领域和实践中寻求对人的自由和解放的理解。马克思通过存在论的反思,先验地据有人的自由和解放的本质,以理论穿透作为资本主义的现代性,建构了“无产阶级”这一中介性的概念,从而确证了资本主义是必将被克服和超越的人类历史形态。而第二个方面,马克思并未详尽地描述一种具体的社会政治操作,而是同样在存在论反思批判性的界面提出了“自由人的联合体”,从而论证了一种不同于资本主义的“世界”。
[Abstract]:Although there are many opinions about modernity, people can basically reach a consensus on Modernity: the so-called modernity refers to the general state and basic nature of the capitalist social order formed since sixteenth Century. Its general problem can be attributed to how to look at the modern world of the Prime Minister of the capital system. Marx and the sea Degel's thoughts are all rooted in the soil of modernity. All of the two people respond to the modern world they have experienced. They both cut modernity in their own unique ways and carry out "modern writing". Because their modernity criticism shows profound and strong characteristics, they all demonstrate the reality of the future social order. In this sense, the "argument" between Marx and Heidegger's modernity critique is the powerful foundation of our time, which helps us to better understand the situation of our times. The modernity of Marx and Heidegger is the modern nature of Marx and Heidegger. Criticism shows a double logic, in which the dominant logic is that their modernity criticism is presented as "the experience of Modernity - Analysis of Modernity - modernity overcoming and Transcendence"; while the recessive logic shows that both Marx and Heidegger are double criticisms. For Marx It is said that the critique of modernity must recognize the secret connection between capital logic and metaphysics so as to carry out a realistic critique of reality in the field of history and practice. Similarly, for Heidegger, the criticism of modernity is carried out by maintaining "overcoming metaphysics" and "abandonment of existence" on a kind of heterogeneity dimension. A critique of existentialism. Based on this consideration, the text is as follows: first, Marx and Heidegger both put the experience of modernity into criticism of the Subjective Metaphysics. Marx's direct dialogues are Hagel. From the sense of modernity, the importance of Hagel's philosophy is that he transcends Kant's philosophy and from the subject and the guest. In this way, Marx followed Hagel's footsteps and agreed with Hagel's philosophical efforts, but Marx opposed Hagel to convertibility of modernity into all the problems of modernity, but Marx opposed Hagel. Thinking about the problem, only carrying on the revolution of thought and not thinking about the reality of the revolution. Marx demanded to return to the realistic life world of capitalism to open the reflection and construction of the criticism of modernity. For him, the essence of the question of modernity is a political problem, the reality of revolution, the dismantling of the reality of capitalism, the realization of philosophy and the realization of philosophy. The realistic political reconciliation. The experience of Heidegger's modern philosophy is also against the subject metaphysics. He thinks that the subjective philosophy gives the priority to the existence, trying to prove that the meaning of the existence is fundamentally unsuccessful by proving that "I think" to build a complete world of consciousness. The amendment to modernity given by Degel is to face the existence itself, to realize the existence of the existentialism, to rediscover the situation of modern people through the reduction of the living world and the construction of the basic existentialism. Therefore, Heidegger completely reformed the terminology of the subjectivity philosophy, and points out the "existence" problem by removing the imaginary thinking. It is the real and primary problem of modernity. Secondly, both Marx and Heidegger have made a diagnosis and criticism of the situation of modernity. In Marx's view, the greatest reality of modernity is that it is not only controlled by the dominant rule of capital, but also subject to the recessive design of rational metaphysics. Capital logic is metaphysics. In reality, the same logic of rational metaphysics is the essence of capital, which causes the alienation of the "non holy image" by the two. In this way, Marx has to unfold the Dual Criticism of the existentialism to solve the secret of the operation of the modern world. He grasps the internal contradiction of the capital logic through dialectics. It finds the cranny of capitalist society itself, and thinks that through a critique of social history, it can disintegrate the logic of capital, and end the recessive operation of metaphysics and transcend the modernity of capitalism. Heidegger's reaction to the modern world is different from Marx. He recognizes the narrative thought of "anti modernity" of the basic ontology. The road can not surpass the principle of subjectivity fundamentally, but it is a new "calendar" in the subject of modernity. In this sense, the failure of the existentialism has left behind the cripple of the book, which leads to the "end" of "existence". In addition, Heidegger thinks that man is a "homeless" state in modernity, and now it is now a state of "homeless". The biggest phenomenon of generality is that the world is the image, its essence is the collection of technology. The set of technology dismantling the person's main body position, portrayed the modern as a universal coercion and control. In this era, existence is terminated, only the dynamic sorting between different people, and the people and things in a dominant state. The collection of technology is the completion of metaphysics, which dominates modernity, which is the greatest predicament of modernity. At last, Marx and Heidegger both pointed out the way out for modernity, thus realizing the proper placement and Transcendence of modernity. Heidegger thought that the task of overcoming modernity must reopen "thought". It was the technique of technology. The collection of art eliminates the ultimate existence, and we get an opportunity to experience the situation that can't be found in metaphysics, that is, "Ben". In Heidegger's view, "Ben" is the possibility of the collection of technology. It is a bigger situation, and the modernity can only come from "Ben". A concrete image is "the empty land in the forest", an integrated operation of "light - Dark" and "shelter - shelter". It is precisely because of the ability to experience "Ben", the talent has the opportunity to obtain new possibilities in the modern technology collection. At the same time, Heidegger gives the model of saving Modernity: art. Thus, art existence is mentioned. For Marx, the task of transcending modernity is to demonstrate the freedom and emancipation of the people in communism from the reflection of existentialism, that is, to demonstrate a kind of free personality of all-round development, and to demonstrate a kind of CO productive political system, that is to conceive a new social system. On the first aspect, Marx, starting from the alienation reality of man, seeks to understand the freedom and liberation of man from the broader historical field and practice through the investigation of the opposition between "labor and property" and "alienated labor and private property". Marx, through the reflection of existentialism, has a transcendental freedom and liberation of human beings. In essence, with theoretical penetration as the modernity of capitalism, the concept of "proletariat" is constructed, which confirms that capitalism is a human historical form that is bound to be overcome and surpassed. On the second side, Marx does not elaborate on a specific social and political operation, but is also a rethinking batch of Existentialism. The interface of judgement has put forward "the union of free people", thus demonstrating a "world" different from capitalism.

【学位授予单位】：吉林大学
【学位级别】：博士
【学位授予年份】：2017
【分类号】：B516.54;A81
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本文编号：1862326