马克思主义哲学视域下李泽厚“新启蒙”思想研究

发布时间：2018-06-14 10:20

本文选题：李泽厚 + 马克思主义　；参考：《河南大学》2015年硕士论文

【摘要】：极左时代马克思主义思想被遮蔽,表现在唯意志论、机械唯物主义大行其道,主观与客观的关系在学界模糊不清。李泽厚将这些问题及其表现形式逐一批判,并提出了自己的马克思主义哲学观点,最终将这些理论成果融入他的主体性实践哲学,成为一个较为完整的理论体系。同时他对于以这些意识为基础的政策和运动也都给了较为可信的理论论证。该理论也是80年代“新启蒙”思想的重要成果。李泽厚通过对中国传统思想史的研究,发现了极左时期唯意志论的根源。在他看来,中国哲学具有三个特征,即整体主义色彩浓厚,极端强调道德意志的作用,以平均主义为理想。这三个特征之间相互关联,并不截然分开。他们都产生于生产力不发达的农业社会,是“小农生产方式”的自然结果。极左时期的全社会对净化道德运动的热衷,“大跃进”、人民公社化运动等试图实现跨越发展的不切实际的政策,以及强制性干预科学发展、破坏传统文化等行为,都是这种唯意志论的现实表现。而要破除这种唯意志论的影响,就应该一方面回归马克思主义的本来含意,重新认识马克思主义的实践理论,将实践看作是唯物的和历史的范畴。另一方面又要破除斯大林主义在解释马克思主义时的机械唯物论倾向,确立人的主体性地位。就后者而言,李泽厚认识到了康德思想中所独有的对人的内在主体性的阐释,将他的精神本体形式——内容结构创造性地转换为了“文化心理本体”,这种转换实现了康德哲学由内向外的飞跃,也在一定程度上解决了康德哲学中“物自体”难题。通过两种哲学的结合,传统的二元概念割裂性问题,如理性与感性,主体与客体,人类和自然等在主体性实践哲学中得以解决。也正因为此,李泽厚成为东方世界中少有的对康德哲学研究做出重大贡献的理论家之一。李泽厚的历史观与他的哲学观是相通的。他一方面强调历史决定论,一方面又肯定人在历史中的主观能动性。为了解决二者两难的问题,李泽厚提出了自己的历史本体论。在该理论中,他认为平衡历史决定论和人的主观能动性之间的节点是“度”。而中国在历史发展的过程中要想把握好这个度,需要的是渐进的改革而不是极端地革命。这个论调十分超前,也契合了当时改革的时代大背景。总体而言,李泽厚的主体性实践哲学实现了马克思主义实践哲学的转换性创造,出色地运用了历史唯物主义观点,创造了马克思主义哲学的新流派。
[Abstract]:Marxist thought in the far-left era was obscured by the ideologies of will, mechanical materialism, and the relationship between subjectivity and objectivity was blurred in academic circles. Li Zehou criticizes these problems and their manifestations one by one, and puts forward his own Marxist philosophical viewpoints. Finally, he integrates these theoretical achievements into his subjective practical philosophy and becomes a relatively complete theoretical system. At the same time, he gives more credible theoretical argumentation to the policies and movements based on these consciousness. This theory is also an important achievement of the "New Enlightenment" thought in the 1980's. Through the study of the history of Chinese traditional thought, Li Zehou discovered the origin of the extreme-left period of idealism. In his opinion, Chinese philosophy has three characteristics, that is, egalitarianism is the ideal, which emphasizes the function of moral will. These three characteristics are interrelated and not completely separate. They all come into being in the underdeveloped agricultural society, which is the natural result of the production mode of small farmers. The whole society in the far-left period was keen on the movement of purifying morality, the "Great Leap forward", the people's Commune Movement and other unrealistic policies trying to achieve leapfrogging development, as well as compulsory intervention in scientific development and the destruction of traditional culture, and so on. It is the reality of this kind of volitionism. In order to break the influence of volitionalism, we should, on the one hand, return to the original meaning of Marxism, re-understand the Marxist practical theory, and regard practice as a materialistic and historical category. On the other hand, it is necessary to break the tendency of mechanical materialism of Stalinism in explaining Marxism and to establish human subjectivity. As far as the latter is concerned, Li Zehou has realized the unique interpretation of human's internal subjectivity in Kant's thought, and creatively transformed his spiritual Noumenon form-content structure into "Cultural Psychological Noumenon". This kind of transformation realized the leap of Kant's philosophy from inside to outside, and to some extent solved the difficult problem of "substance self" in Kant's philosophy. Through the combination of the two kinds of philosophy, the traditional concept of duality, such as rationality and sensibility, subject and object, human and nature, are solved in subjective practical philosophy. Because of this, Li Zehou became one of the few theorists in the oriental world who made great contributions to Kant's philosophy. Li Zehou's view of history is related to his philosophy. On the one hand, he emphasizes historical determinism, on the other hand, he affirms man's initiative in history. In order to solve the dilemma, Li Zehou put forward his own historical ontology. In this theory, he thinks that the node between balancing historical determinism and human initiative is "degree". To grasp this measure in the course of history, China needs gradual reform rather than radical revolution. This argument is very ahead of time, but also in line with the era of reform at that time background. In general, Li Zehou's subjective practical philosophy has realized the transformative creation of Marxist practical philosophy, applied the historical materialism viewpoint well, and created a new school of Marxist philosophy.
【学位授予单位】：河南大学
【学位级别】：硕士
【学位授予年份】：2015
【分类号】：B261

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