發(fā)布時(shí)間：2018-05-08 17:27

  本文選題：現(xiàn)代性批判 + 集置��； 參考：《吉林大學(xué)》2017年博士論文

【摘要】：雖然關(guān)于現(xiàn)代性的討論眾說紛紜,但是人們對現(xiàn)代性基本能夠達(dá)成共識:所謂現(xiàn)代性,指的就是16世紀(jì)以來形成的資本主義的社會秩序的總體狀況及其基本性質(zhì)。其總問題可以歸結(jié)為,如何看待資本主義制度宰制的現(xiàn)代世界。馬克思與海德格爾的思想都扎根在現(xiàn)代性的土壤中,兩人都對他們所體驗(yàn)到的現(xiàn)代世界做出了反應(yīng),都以各自獨(dú)特的方式切中了現(xiàn)代性,并進(jìn)行了“現(xiàn)代性寫作”。由于他們的現(xiàn)代性批判都表現(xiàn)出了深邃和強(qiáng)勁的特點(diǎn),都論證了未來社會秩序的實(shí)踐與想象,因此,他們的“現(xiàn)代性話語”仍然影響著現(xiàn)代人對現(xiàn)代性的思考。在這個意義上,馬克思與海德格爾的現(xiàn)代性批判的“爭執(zhí)”是我們這個時(shí)代的強(qiáng)大底蘊(yùn),有助于我們更好地理解我們時(shí)代的處境。馬克思與海德格爾的現(xiàn)代性批判都顯示出一種雙重邏輯,其中,顯性邏輯是他們的現(xiàn)代性批判都呈現(xiàn)為“現(xiàn)代性的體驗(yàn)——現(xiàn)代性的困境分析——現(xiàn)代性克服與超越”這樣一種思想外觀;而隱性邏輯則表現(xiàn)為馬克思與海德格爾都是進(jìn)行雙重批判。對于馬克思來說,現(xiàn)代性批判必須識別出資本邏輯與形而上學(xué)的隱秘勾連,從而在歷史與實(shí)踐的領(lǐng)域?qū)嵭幸环N現(xiàn)實(shí)的存在論批判。同樣,對于海德格爾來說,現(xiàn)代性批判則是通過把“克服形而上學(xué)”與“棄絕存在”維持在一種異質(zhì)性維度上而展開的一種存在論批判�；�于這種考慮,行文如下:首先,馬克思與海德格爾都把現(xiàn)代性的體驗(yàn)落實(shí)為對主體性形而上學(xué)的批判。馬克思直接的對話人是黑格爾,從現(xiàn)代性的問題意識來看,黑格爾哲學(xué)的重要性在于,他超越了康德哲學(xué),從主客分離的內(nèi)在性論域中突圍,重建了近代哲學(xué)中失落的主客體同一性,從而把哲學(xué)從認(rèn)識論問題改造成為存在論問題。在這一點(diǎn)上,馬克思跟隨了黑格爾的腳步,認(rèn)同了黑格爾的哲學(xué)努力,但是,馬克思反對黑格爾把現(xiàn)代性問題統(tǒng)統(tǒng)都兌換為思辨問題,只進(jìn)行思想的革命而不思考革命的現(xiàn)實(shí)。馬克思要求必須重返資本主義的現(xiàn)實(shí)生活世界開啟現(xiàn)代性批判的反思與建構(gòu)。對他來說,現(xiàn)代性問題的實(shí)質(zhì)乃是一個政治問題,必須發(fā)生現(xiàn)實(shí)的革命,拆解資本主義的現(xiàn)實(shí),實(shí)現(xiàn)哲學(xué)與現(xiàn)實(shí)政治的和解。海德格爾的現(xiàn)代性哲學(xué)體驗(yàn)同樣是反對主體性形而上學(xué),他認(rèn)為主體性哲學(xué)給予意識先于存在的優(yōu)先地位,試圖通過證明“我思——所思”來構(gòu)建一個意識的完整世界從而解釋存在的意義從根本上是不能成功的。海德格爾給出的現(xiàn)代性的修正方案是,面向存在本身,實(shí)現(xiàn)此在的存在論換位,通過向生活世界的還原與基礎(chǔ)存在論的建構(gòu)重新揭示現(xiàn)代人的境況。為此,海德格爾全面改造了主體性哲學(xué)的術(shù)語,通過破除表象性思維指出“存在”問題才是現(xiàn)代性的真正的和首要的問題。其次,馬克思與海德格爾都對現(xiàn)代性的境況做出了診斷和批判。在馬克思看來,現(xiàn)代性最大的現(xiàn)實(shí)在于,它不僅受制于資本的顯性統(tǒng)治,同時(shí)又受制于理性形而上學(xué)的隱性謀劃。資本邏輯就是形而上學(xué)的現(xiàn)實(shí)運(yùn)作,理性形而上學(xué)的同一性邏輯就是資本的本質(zhì),二者共同造成了人在“非神圣形象”中的異化。這樣,馬克思要破解現(xiàn)代性世界的運(yùn)作的秘密,就必須展開存在論的雙重批判。他通過辯證法把握到資本邏輯運(yùn)行的內(nèi)在矛盾,進(jìn)而發(fā)現(xiàn)資本主義社會自身的裂隙,認(rèn)為通過一種社會歷史的批判能夠瓦解資本的邏輯,同時(shí)終結(jié)形而上學(xué)的隱性操作,實(shí)現(xiàn)對資本主義現(xiàn)代性的超越。海德格爾對現(xiàn)代世界的反應(yīng)不同于馬克思。他承認(rèn)了基礎(chǔ)存在論“反現(xiàn)代性”的敘事思路從根本上無法超越主體性原則,不過是此在對現(xiàn)代性主體思路的重新“歷事”。在這個意義上,此在存在論的失敗,留下了著作殘篇,導(dǎo)致了“存在”的“終結(jié)”。除此之外,海德格爾認(rèn)為人在現(xiàn)代性中是一種“無家可歸”的狀態(tài),而現(xiàn)代性最大的現(xiàn)象在于世界成為圖像,其本質(zhì)是技術(shù)的集置。技術(shù)的集置拆除了人的主體地位,把現(xiàn)代刻畫為一種普遍性的強(qiáng)制和控制。在這種時(shí)代下,存在被終結(jié),只有不同存在者之間的動態(tài)排序,人和事物共同處于一個被支配的狀態(tài)中。技術(shù)的集置是一種形而上學(xué)的完成,它統(tǒng)治了現(xiàn)代,這就是現(xiàn)代性的最大困境。最后,馬克思與海德格爾都為現(xiàn)代性指明了出路,從而實(shí)現(xiàn)了對現(xiàn)代性的適當(dāng)安置與超越。海德格爾認(rèn)為克服現(xiàn)代性必須重新開啟“思”的任務(wù)。正是因?yàn)榧夹g(shù)的集置消除了終極存在者,我們才獲得了一種契機(jī),從而有機(jī)會經(jīng)驗(yàn)到在形而上學(xué)那里不可能發(fā)現(xiàn)的境域,即“本有”。在海德格爾看來,“本有”是使得技術(shù)的集置可能的東西,它是更大的境域,克服現(xiàn)代性只能從“本有”而來,它的一個具象就是“林中空地”,是一種“光明——黑暗”,“解蔽——遮蔽”的一體操作,正是因?yàn)槟軌蚪?jīng)驗(yàn)“本有”,人才有機(jī)會在技術(shù)集置的現(xiàn)代獲得全新的可能性。同時(shí),海德格爾給出了拯救現(xiàn)代性的范本:藝術(shù)。由此,藝術(shù)存在論提供了一種“現(xiàn)代性之后”的可能生活。而超越現(xiàn)代性這一任務(wù)對于馬克思來說,就是從存在論反思的層面論證共產(chǎn)主義中人的自由和解放,即論證一種全面發(fā)展的自由個性的人,以及論證一種共產(chǎn)主義的政制,即構(gòu)想一種全新的社會制度。對于第一個方面,馬克思從人的異化現(xiàn)實(shí)出發(fā),通過對“勞動與財(cái)產(chǎn)”與“異化勞動和私有財(cái)產(chǎn)”的對立考察,從更廣闊的歷史領(lǐng)域和實(shí)踐中尋求對人的自由和解放的理解。馬克思通過存在論的反思,先驗(yàn)地?fù)?jù)有人的自由和解放的本質(zhì),以理論穿透作為資本主義的現(xiàn)代性,建構(gòu)了“無產(chǎn)階級”這一中介性的概念,從而確證了資本主義是必將被克服和超越的人類歷史形態(tài)。而第二個方面,馬克思并未詳盡地描述一種具體的社會政治操作,而是同樣在存在論反思批判性的界面提出了“自由人的聯(lián)合體”,從而論證了一種不同于資本主義的“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.

【學(xué)位授予單位】：吉林大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2017
【分類號】：B516.54;A81
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本文編號：1862326