卢卡奇反物化美学思想研究

发布时间：2018-05-01 02:02

  本文选题：卢卡奇 + 物化　； 参考：《山东大学》2016年博士论文

【摘要】：格奥尔格·卢卡奇(Georg Lukacs,1885-1971),20世纪最具影响力的思想家、哲学家和美学家之一,被誉为是西方马克思主义的创始人,其传奇的一生,给人类社会留下了丰富的精神财富。在其著名的《历史与阶级意识》一书中中,提出了闻名于世的物化理论,这与后来所发现的马克思早期的异化理论有异曲同工之妙。卢卡奇之所以被称为马克思之后最伟大的马克思主义者,关键在于其既坚持马克思主义,而又并不拘泥于马克思经典著作,并用完全不同的方式重建了马克思主义学说。卢卡奇理论思想的源头既有马克思主义,又受到新康德主义、狄尔泰生命哲学、及韦伯的思想等的影响。他既是哲学理论家,同时又是共产国际运动著名的活动家,其独特的思想经历简直是一部浓缩的20世纪欧洲思想史,因此卢卡奇的理论体系融合交汇了西方马克思主义的各种认知,并蕴含着对西方资本主义社会实践性的社会批判理论。本文从文艺美学、文学理论、政治美学与社会伦理领域的理论话语角度和人类文化精神的视角去深入挖掘卢卡奇反物化美学思想内涵,在意识形态和文化批判层面重新发现物化现象产生的根源,同时还要建立起一种文化逻辑和理论需求去贯穿卢卡奇的美学思想。本文主要分为七个部分。第一部分阐释了卢卡奇的主要思想来源。马克思的商品拜物教理论是卢卡奇物化理论的最直接来源,他非常关注以《资本论》为代表的马克思成熟时期的资本主义社会批判理论。在卢卡奇“马克思主义学徒”时期,除了受到马克思的影响之外,新康德主义、狄尔泰的生命哲学等都对卢卡奇产生了重大的影响。这种思想的逻辑建构,也体现了西方马克思主义对当代各种思潮的兼容并包。本部分通过对卢卡奇重要思想根源的考察,分析了卢卡奇是如何成为马克思主义者并最终走向成熟。第二部分以《历史与阶级意识》为文本,阐释了卢卡奇关于物化和物化意识的概念。同时卢卡奇在分析物化概念的时候,始终保持马克思主义理论的承接关系,运用马克思《资本论》的研究方法分析社会历史发展的客观规律。卢卡奇不仅关注物化对于社会体制的作用,更关注物化对于人的意识发生作用,即物化意识的形成。本部分通过对物化意识的生成机制进行分析,说明物化是如何通过内化人的生存结构来支配人的精神和心理活动,还揭示了物化意识是通过对“事实的崇拜”这种方法论去维护资本主义制度的不合理性。第三部分主要分析艺术的反物化性质。艺术作为人类社会所特有的文化现象,本质上是以意识形态表现出来的人类物质生产运动及其社会结构。卢卡奇作为从事社会艺术史研究的美学家,他的基本艺术观念和艺术批评模式就是意识形态论,其反复阐明：文学是一种意识形态,需要置于社会历史运动的大潮中,揭示社会历史运动对文学的影响,以及通过文学来观察社会历史运动。第四部分主要分析文艺的现实主义。艺术创造归属于辩证唯物主义,“真正的艺术”是对现实生活的如实反映,能够不加歪曲地揭示现实生活的本来面目。卢卡奇认为现实主义文艺之所以具有反物化的性质,是因为“真正伟大的现实主义者从来就没有认为一种‘物化’的形象是真正的现实。”卢卡奇的现实主义文艺观和整体性理论既具有内在的整体性,同时又包含着辩证法的精神,带有强烈的人性色彩。第五部分是突出人道主义的反思。卢卡奇认为马克思主义学说有别于资产阶级科学的方面是在于它具有总体性的观点,而非仅仅是从经济动机上去解释历史。这实际上是以人的主观意识为基础的哲学思考,影射到文论和美学上,就是美学的人道主义精神和文艺的主体性思想。本部分阐释卢卡奇对物化进行社会批判的基础——人道主义原则,体现了卢卡奇在艺术问题上坚持人是艺术的主体的美学判断。同时通过对资本主义文化的批判,卢卡奇从历史哲学的角度发现人总要追求自我的实现,最终走向一种超越经验世界的乌托邦。第六部分主要是探索消除物化现象、实现民主自由的途径。虽然马克思和卢卡奇由于时代背景和理论侧重点不同而出现了理论上的差异,但是他们不是为了单纯提出现象而进行理论建构,而是在特定的历史时期背景下,为了解决问题而提出理论研究。本部分评述马克思实现共产主义的方案和卢卡奇开展无产阶级革命的方案,揭示出这两种方案追求消除人的异化现象和物化意识,最终实现人的社会性本质的回归。同时,还通过对卢卡奇民主观理论依据和特征进行分析,指出民主也是走向自由王国的条件之一,对实现人的自由与解放起着至关重要的作用。第七部分主要分析了西方马克思主义中与东欧新马克思主义对卢卡奇物化理论的衔接和流变。随着历史的不断发展与物化理论的广泛传播,西方马克思主义与东欧新马克思主义思想家不仅接过马克思异化理论与卢卡奇物化理论对资本主义社会批判的旗帜,还深入挖掘西方从古典到现代的思想源泉,跨学科综合研究经济学、政治学、文化学等不同领域,逐渐形成具有突出特点的理论。本部分主要分析了西方马克思主义的“启蒙辩证法”、工具理性批判理论、“单向度”理论、交往行为理论,以及东欧新马克思主义的日常生活批判理论、激进民主政治等观点,对卢卡奇物化理论进行扬弃,对资本主义世界展开批判。卢卡奇是一个传奇的存在,作为马克思主义理论家,他深刻地阐释马克思主义哲学的深度和复杂性,并站在无产阶级立场上参与激进的政治运动；作为哲学家,他关心人文主义传统,深受生命哲学的影响,呼唤人性的复归；作为文学评论家,他建构批判一系列能够反映那个时代政治背景的艺术作品；作为美学家,他回答马克思主义在美学20世纪面临的重大问题,以物化视角去审视人类社会生活和道德规范,为建构西方马克思主义美学体系打下基石。卢卡奇是一个争议性的存在,然而就是这种他那拒绝常识理性与常规社会道德思想的“个人马克思主义”性格,使他具有了特殊的魅力。也许正是因为他的思想同当代思想和理论阐释格格不入,使得他的思想在今天仍具有思考的意义。
[Abstract]:Georg Lukacs (Georg Lukacs, 1885-1971), one of the most influential thinkers, philosophers and aesthetic scientists in the twentieth Century, was praised as the founder of Western Marx doctrine. His legendary life left a wealth of spiritual wealth to human society. In his famous book, history and class consciousness, it was famous. The theory of materialization is the same as the later alienation theory of Marx, which was discovered later. Luckqi was called the greatest Marx after Marx, and the key lies in his insisting on Marx, and not sticking to the classics of Marx, and reconstructing Marx in a completely different way. The source of Lukacs's theory is Marx's doctrine, and the influence of Neo kantialism, diltai's life philosophy, and Webb's thought. He is both a philosophical theorist and a famous activist of the Communist International movement. His unique experience is simply a condensed twentieth Century European history of thought in Europe, so Lukacs The integration of theory and system conflues the various cognitions of Western Marx doctrine, and contains the social critical theory of practical western capitalist society. This article excavate luckqi's anti materialized aesthetic thought from the angle of theoretical discourse of literary aesthetics, literary theory, political aesthetics and social ethics and human cultural spirit. The connotation is to rediscover the root of the phenomenon of materialization at the level of Ideological and cultural criticism. At the same time, we should establish a cultural logic and theoretical needs to penetrate Lukacs's aesthetic thought. This article is divided into seven parts. The first part explains Lukacs's main thought source. Marx's commodity fetishism theory is Lukacs The most direct source of the theory of materialization, he pays much attention to the capitalist social critical theory of Marx, represented by "capital". In Lukacs "Marx's apprenticeship", in addition to the influence of Marx, new kantiism and the life philosophy of diltai all had a great influence on Lukacs. The logical construction of thought also embodies the integration of Western Marx doctrine to all kinds of contemporary thoughts. Through the investigation of the important ideological roots of Lukacs, this part analyses how Lukacs becomes Marx and eventually matures. The second part explains Lukacs's materialization with the text of "history and class consciousness". At the same time, while analyzing the concept of materialization, Lukacs always maintains the relationship between Marx theory and the objective law of the development of social history by means of the research method of Marx's < Das Kapital >. Lukacs not only pays attention to the effect of materialization to the social system, but also pays more attention to the materialization of human consciousness. In this part, the formation of materialized consciousness is formed. Through the analysis of the formation mechanism of materialized consciousness, this part shows how materialization controls human mental and psychological activities through the living structure of the internalized man, and reveals that materialized consciousness is the third part of maintaining the unreasonableness of the capitalist system through the methodology of "adoration of facts". As a unique cultural phenomenon in human society, art is essentially a human material production movement and its social structure characterized by ideology. As an aesthetic scientist engaged in the study of the history of social art, Lukacs's basic artistic conception and artistic criticism are ideologies. Repeated clarification: literature is an ideology, which needs to be placed in the tide of social and historical movement, to reveal the influence of social and historical movement to literature, and to observe the social and historical movement through literature. The fourth part mainly analyzes the realism of literature and art. Artistic creation belongs to dialectical materialism, and "true art" is a realistic life. Lukacs believes that the real great realist never thinks that a kind of "materialized" image is real reality. "The realistic view and integrity of Lukacs's realistic literature and art." The theory not only has the intrinsic integrity, but also contains the spirit of dialectics, with a strong human color. The fifth part is the reflection of humanism. Lukacs believes that the Marx doctrine is different from the bourgeois science because it has a general view, rather than merely explaining the history from the economic motive. This is actually a philosophical thinking based on the subjective consciousness of human beings, which is a reflection of the humanistic spirit of aesthetics and the subjective thought of literature and art. This part explains the basis of Lukacs's social criticism of materialization, the principle of humanitarianism, which shows that Lu Cachi adheres to the subject of art on artistic issues. At the same time, through the criticism of the capitalist culture, Lukacs found that people always pursue self realization from the perspective of historical philosophy and eventually go to a utopia that transcends the experience of the world. The sixth part is mainly to explore the elimination of materialization and the way to achieve democratic freedom. Although Marx and Lukacs are in the background of the times. There are theoretical differences with the different emphasis of theory, but they do not make theoretical construction for the sake of simply putting forward the phenomenon, but put forward theoretical research in order to solve the problems in a specific historical period. This part reviews Marx's plan to realize communism and Lukacs's plan to carry out the proletarian revolution. It shows that these two schemes seek to eliminate the alienation and materialization consciousness of human beings, and finally realize the return of human nature. Meanwhile, through the analysis of the subjective theoretical basis and characteristics of Lukacs, it is pointed out that democracy is one of the conditions for the realm of freedom and plays a vital role in the realization of freedom and liberation of human beings. Seventh The part mainly analyzes the convergence and evolution of Western Marx doctrine and the new Marx doctrine of Eastern Europe to Lukacs's theory of materialization. With the continuous development of history and the widespread dissemination of the theory of materialization, Western Marx and Eastern European new Marx thinkers not only take over Marx's alienation theory and lucaca Materialization Theory to the capital owner. The banner of the critique of the righteous society also deeply excavated the thought source of the West from the classical to the modern, and gradually formed the theory with outstanding characteristics in various fields, such as economics, politics, culture and other fields. This part mainly analyzed the "Enlightenment Dialectics" of Western Marx doctrine, the critical theory of instrumental rationality, and the "one way" theory. The theory of communication, the theory of the daily life of the new Marx doctrine in Eastern Europe, the radical democracy and other viewpoints, the theory of lukaci materialization, and the criticism of the capitalist world. Lukacs is a legendary existence. As a theorist of Marx, he deeply interprets the depth and complexity of Marx's Philosophy. As a philosopher, he took part in the radical political movement on the proletarian position; as a philosopher, he was concerned with the tradition of humanism and was deeply influenced by life philosophy and called for the return of human nature. As a literary critic, he criticized a series of artistic works that could reflect the political background of that time. As an aesthetic scientist, he answered Marx. In the twentieth Century, it is a controversial existence, but this is the "personal Marx" nature of his refusal of common sense reason and the moral thought of conventional society in the view of materialization to examine the social life and moral norms of human beings and to lay a cornerstone for the construction of Western Marx's aesthetic system. It makes him have a special charm. Perhaps it is because his thought is incompatible with contemporary thought and theoretical interpretation, making his thought still of thought in the present day.

【学位授予单位】：山东大学
【学位级别】：博士
【学位授予年份】：2016
【分类号】：I01
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本文编号：1827217