当前位置:主页 > 社科论文 > 宗教论文 >

宗教批判的批判:论马克思与青年黑格尔派的关系

发布时间:2016-09-27 07:55

  本文关键词:宗教批判的批判:论马克思与青年黑格尔派的关系,由笔耕文化传播整理发布。


        1835年,随着大卫·施特劳斯《耶稣传》一书的出版,青年黑格尔派掀起了德意志宗教批判的热潮。早期的马克思曾深受青年黑格尔派宗教批判理论的影响,也通过《神圣家族》、《关于费尔巴哈的提纲》以及《黑格尔法哲学批判导言》等著作表达了他自己对于宗教批判的观点。那么早年的马克思如何继承了青年黑格尔派的思想呢?他们的宗教批判理论有何不同之处?青年马克思的思想与他后期的理论之间存在着怎样的逻辑关系?本文试图围绕这三条逻辑主线展开研究。青年黑格尔派是资产阶级民主反对派在哲学上的表现。当时生活在普鲁士封建统治之中的青年黑格尔派成员们,受到法兰西资产阶级自由民主风的熏陶,满怀希望地改造普鲁士落后的现状。根据他们的导师黑格尔的观点,“宗教和哲学一起,成为人类精神生活的最高形式,”①而在当时的德国恰由这种人类精神生活的最高形式维护着普鲁士旧政权的统治。因此青年黑格尔派认为,,如果想改变当时的政治现状,就要从保卫政治的宗教精神出发,使宗教批判成为政治批判的先导。“我们德国人在政治上的自由,只能随着我们在精神上、道德上和宗教上的自我解放而增长。”②所以,青年黑格尔派的主要任务就是批判宗教,试图通过对宗教的改造和消解达到政治的解放。而精神的永久否定原则一直是青年黑格尔派中压倒一切的主题,青年黑格尔派根据这一原则对宗教展开了暴风雨般的批判。如果说施特劳斯的宗教批判还只是针对《福音书》中个别故事情节和“圣子”耶稣的批判,那么鲍威尔的进步之处就在于对整个基督教进行批判,他将施特劳斯在基督教中仅存的一点理性因素也完全清理掉,认为不仅基督教中的神迹和上帝是个人理性有意识的虚构,就连基督教的产生也是人类理性自身分裂而导致的结果。他使基督教成为一般意义上的宗教现象,从而使费尔巴哈对宗教哲学的批判成为可能。在青年黑格尔派中,费尔巴哈第一次从人本学和唯物主义的视角对宗教展开了批判。他认为,宗教不是应该怎样符合人的理性的问题,而是怎样符合自然的人的问题。宗教并不是“自我意识”等人的理性异化的产物,而是“人的类本质”的异化,这样的人是以自然为基础的人,宗教是出于人的类本质对普爱的追求,是表达人的类本质的完美载体。他作为最早批判黑格尔的人之一,认为黑格尔主义和各种唯心主义一样,只不过是宗教虚构的延续。费尔巴哈基于人本学的宗教批判和基于唯物主义的黑格尔哲学批判,对马克思思想的形成产生了巨大的影响。但是具有怀疑精神的马克思并没有全盘接受青年黑格尔派的思想,而是在接受与反思他们思想的过程中,逐步理清了自身进行宗教批判的特有逻辑,由此实现了批判宗教立场上的一次重大的转向。马克思对青年黑格尔派思想的重大的变革首先表现在他对鲍威尔和费尔巴哈关于异化理论的改造上。马克思认为,虽然宗教是异化产生的结果,但宗教产生的根源不在于自我意识的异化,也不在于人的抽象的“类本质”的异化,而在于现实中人的异化。所谓现实的人是指,在一定的社会关系中的人,是与其他的人发生各种物质利益的联系和矛盾的人。这种现实的社会状况使本属于人自身的本质——即劳动发生了异化,使劳动和劳动产品反过来成为控制人的力量存在,产生了使劳动者倍受肉体和精神折磨的社会。宗教神学是这种现实状况的产物,因而反宗教的斗争便是反对以宗教为精神慰藉的那个世界的斗争。因此,宗教批判的最终目的在于消除人的异化,消灭私有财产,实现人类的解放。由此,马克思宗教批判的总体思路和方向便发生了实质性的转变:由于宗教批判的最终根据在于人的本质的复归,那么不是宗教批判要成为政治批判的先导,而是政治批判要成为宗教批判的前提,确切地说,是人类解放成为宗教解放的前提。

    In1835, with the publication of David Strauss’ Life of Jesus, Young Hegeliansraised a wave of German religion critique. Young Marx has deeply effected by thereligion critique theory of Young Hegelians, he also expressed his opinion about thereligious critique through The Holy Family, Theses on Feuerbach and the Preface ofHegel’s Legal Philosophy. So young Marx how to inherit the Young Hegelians’thought? What are the differences between them? What’s the logical relationshipbetween his early thought and his later theory? This essay tries to do the researchround the three logical mainlines.Young Hegelians is the performance of the Bourgeois democratic opposition in philosophy. That time the numbers of Young Hegelians who lived in the Prussian feudal rule, under The French bourgeois liberal democracy influence, they transform the current situation of the Prussian hopefully. According to their mentor Hegel’s point of view ‘Religion and philosophy, as the highest form of human spiritual life’ And in Germany at that time, Prussia, the rule of the old regime Just by this highest form of humanspiritual life maintained. So Young Hegelians think, If you want to change the political status quo, you should start from defending political religious spirit, To make religious criticism as political criticism’s guide ‘We Germans freedom in political can only growth with our spiritual moral and religious emancipation.’ So, The main task of young Hegel’s is religious criticism, and to achieve the purpose of political liberation by transform or digest religion. However the spirit’s permanent negative principle is alwaysas the overriding theme in Young Hegelians, Young Hegelians according to this principle launched a storm of criticism of religion.If Strauss’ religion critique is only is only aimed at individual story and Jesus,then Bauer’s progress is criticize to the whole Christian. Bauer cleared all the rational factors which remained by Strauss, believe that not only the miracle and the god ismade up by individual’s conscious fiction, but also the naissance of Christianity is theresult of reason abruption. He made the Christianity as a general sense of religiousphenomena, which made it possible to Feuerbach’s critique of the religion philosophy.In Young Hegelians, Feuerbach through humanism and materialism launchedcriticism of religion first time. He thought that religion is not the problem of how toaccord with human’s rational, but how to conform to the nature of man. Religion isnot the production of human’s rational, like sense of self, but is alienation of thenature of human. This kind of human is the man who base on nature, religion is thepursuit of general love based on nature of human, and it is a perfect carrier ofexpressing human nature. As one of the earliest philosophers who criticized Hegel, hethought that like all kinds of idealism, Hegelianism is just a kind of extend ofreligious fiction. Feuerbach’s religious criticism which based on humanism and he’sCriticism of the Hegel’s philosophy which based on materialism, have a hugeinfluence on the formation of Marx’s thought.But skeptical Marx did not accept all the Young Hegelians thoughts. In theprocess of accepting and reflecting on their ideas, Marx gradually clarify the logic ofhis religion critique, thus made a turn of the position of religion critique. Marx madethe first important change on his transformation of the alienation theory whichbelongs to Bauer and Feuerbach. He affirmed that although religion is a result ofalienation, the radical case of religion is not the alienation of self consciousness, notthe alienation of abstract ‘generic nature’, but the alienation of realistic human being.Realistic human being refers to a person in certain social relations, who has thecontact and conflict of material interests with other people. The social status madelabor, which belongs to human nature become alienated. Labor and labor products inturn control human beings, this situation produce a society that suffers both workers’body and mind. Religious Divinity is the product of this reality, thereforeanti-religious struggle is a fight with the world that employs the religion as a mentalcomfort. So the ultimate goal of religion critique is to eliminate the alienation of thepeople, to perish private property, and achieve the emancipation of humanity. Thus, Marx’s whole idea and direction of religion critique have substantive changes: As thereligion critique ultimately rests on the reversion of human nature, it’s not the guide ofpolitical criticism, but political criticism to be the premise of religion critique. Ormore precisely, human liberation is the premise of religion liberation.

        

宗教批判的批判:论马克思与青年黑格尔派的关系

中文摘要4-6Abstract6-8引言10-11一、 青年黑格尔派的宗教批判11-16    (一) 青年黑格尔派宗教批判思想概述11-14    (二) 费尔巴哈的宗教批判理论14-16二、 马克思实现的宗教批判理论的变革16-24    (一) 异化理论的改造16-18    (二) 宗教批判根据的转换18-21    (三) 从宗教解放到人类解放21-24三、 马克思宗教批判理论的意义24-28    (一) 青年黑格尔派对马克思的影响24-25    (二) 宗教批判理论变革的意义25-28结语28-30参考文献30-32致谢32



本文地址:


  本文关键词:宗教批判的批判:论马克思与青年黑格尔派的关系,由笔耕文化传播整理发布。



本文编号:124216

资料下载
论文发表

本文链接:https://www.wllwen.com/shekelunwen/zjlw/124216.html


Copyright(c)文论论文网All Rights Reserved | 网站地图 |

版权申明:资料由用户a0e64***提供,本站仅收录摘要或目录,作者需要删除请E-mail邮箱bigeng88@qq.com