试对马克思自由观的存在论解读

发布时间：2018-06-07 16:41

本文选题：自由 + 自然　；参考：《复旦大学》2012年硕士论文

【摘要】：人类自由如何可能的问题是马克思哲学的总问题。本文试图通过对马克思自由观的存在论探讨,揭示自由在马克思那里的感性、社会性和历史性特征,透析马克思在其存在论哲学境域中对人类自由之谜的回应和自由之路的历史唯物主义洞察。这种尝试性探讨以批判的方式考察马克思对自由的历史分析,注重马克思自由思想的转变与内在逻辑,其起点是自由的思想史背景与自由的问题域。自启蒙运动以来,自由成为西方哲学概念谱系中的至高概念。经由笛卡尔开启的主体性革命,自由在近代哲学语境被表达为以理性为基础的主体自由,这是依循知识论路径的理性主义哲学范式以理性同构自由,人的自由在理性思辨中得到抽象的表达。康德和黑格尔在不同程度上论证和推进了理性自由,同时也突出了自由的社会性和历史性的维度。马克思在存在论上所发动的感性革命拒斥了把理性与自由等同的理性形而上学,扬弃并吸收了康德和黑格尔的自由观,把自由与感性勾连起来,释放社会性和历史性维度,使自由得到历史唯物主义的观照。马克思的自由观有两个方面的基本领会,即感性自由和社会自由。感性自由意指社会化的人在自然界中以全部感觉的丰富性自由地实现自身对象性的本质力量,人类以自身能力的自由全面发展为目的；社会自由意指人类在社会共同体中以其社会性本质实现其生命意义,社会关系成为人们之间共同的关系,社会共同体成为人自身的力量。感性自由与社会自由的区分是基于不同的视角对同一件事情的不同表达。实质上,本真的人类自由表现为自然与人、社会与人的统一,即人的自然存在与社会存在的统一,作为双统一之过程的历史不是自由摆脱自然的历史,而是自然的社会化和社会的诞生过程,是人类通过感性的物质生产活动不断发展自身的自由史。马克思对自由的历史分析表明劳动既生产人的现实自由,也生产着自身的“异化”,即自由劳动与异化劳动。自由的自否定性意味着感性冲突的必然性,其实质是人类社会生活的自我异化和自我批判。马克思从黑格尔的精神异化中剥离出感性的异化,揭示出异化的内在机制是作为人类本质力量的生产力与作为感性交往形式的生产关系之间的历史性的矛盾运动。运动的方向指向在否定意义上扬弃异化劳动和私有财产,在肯定的意义上实现自然界、人、社会在历史中形成统一的共产主义。共产主义运动是人类历史的感性真理,澄明着作为人类存在之真理的自由。
[Abstract]:The question of how human freedom is possible is the general problem of Marxist philosophy. This paper attempts to reveal the perceptual, social and historical characteristics of freedom in Marx by discussing the existentialism of Marx's concept of freedom. This paper analyzes Marx's response to the riddle of human freedom in his realm of existential philosophy and his historical materialistic insight into the road of freedom. This kind of tentative discussion examines Marx's historical analysis of freedom in a critical way, pays attention to the transformation and internal logic of Marx's free thought, and its starting point is the historical background of freedom and the problem domain of freedom. Since the Enlightenment, freedom has become the highest concept in the pedigree of western philosophical concepts. Through the revolution of subjectivity initiated by Descartes, freedom is expressed as the freedom of subject based on reason in the context of modern philosophy, which is the freedom of rational isomorphism in the philosophical paradigm of rationalism following the path of knowledge theory. Human freedom is expressed abstractly in rational speculation. Kant and Hegel demonstrate and promote rational freedom in different degrees, but also highlight the social and historical dimensions of freedom. The perceptual revolution initiated by Marx in ontology rejects the rational metaphysics which equates rationality with freedom, subtracts and absorbs Kant's and Hegel's views on freedom, connects freedom with sensibility, and releases the social and historical dimensions. To give freedom to historical materialism. Marx's concept of freedom has two aspects of basic understanding, namely, perceptual freedom and social freedom. Perceptual freedom means that socialized people freely realize the essential power of their own object with the richness of all senses in nature, and human beings aim at the free and all-round development of their own abilities. Social freedom means that human beings realize their meaning of life by their social essence in the social community, social relations become the common relationship between people, and the social community becomes the strength of people themselves. The distinction between perceptual freedom and social freedom is based on different expressions of the same thing from different perspectives. In essence, the natural freedom of human beings is the unity of nature and man, the unity of society and man, that is, the unity of man's natural existence and social existence. The history of the process of dual unification is not the history of free escape from nature. It is the socialization of nature and the birth process of society, which is the free history of human beings developing themselves through perceptual material production activities. Marx's historical analysis of freedom shows that labor not only produces the real freedom of human beings, but also produces its own "alienation", that is, free labor and alienated labor. The self-negation of freedom means the inevitability of perceptual conflict, and its essence is the self-alienation and self-criticism of human social life. Marx separated perceptual alienation from Hegel's spiritual alienation and revealed that the internal mechanism of alienation is a historical contradiction between the productive forces as the human essential force and the productive relations as the form of perceptual communication. The direction of the movement is to sublate the alienation of labor and private property in the negative sense, and to realize the unity of communism in the history of nature, man and society in a positive sense. The communist movement is the perceptual truth of human history and clarifies the freedom as the truth of human existence.
【学位授予单位】：复旦大学
【学位级别】：硕士
【学位授予年份】：2012
【分类号】：A811

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