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马克思在评论蒲鲁东的著作中并没有断定在经济基础和意识形态上层建筑之间有一对一的相互关系,在《经济学—哲学手稿》中也没有断言经济基础是第一性的而意识形态上层建筑是第二性的。马克思说人作为一个心理—物理实体,通过思想构想和文化诸对象来表现他自己这个事实并没有什么不可理解。外在化的过程是人这样一种存在的自然表现。正是在人的精神活力和身体活力的产物否定了或掠夺了人性的完整时,才会碰到疏远现象。马克思对社会规律的分析指出所谓社会规律是从全部的社会发展方向中派生出来的,而这种方向界说了一个特定的社会。一个认为本身只是被自然规律所支配的社会是异化了的社会,这和把自己看作是处于一种他无法自由变动的制度体系的权力下的个人多少有点相似。马克思事实上认为除了一套有关社会学的居间原则的详细说明以外,没有绝对的经济学或政治学的社会规律。异化(疏远)问题在马克思比较成熟的学说中出现时,其核心是马克思力图把考察疏远的一切形式归结为经济剥削或异化的“基本”现象的合法性。马克思认为使人的自由的、创造性的精力疏远化的基本渊源在于具有在社会上和技术上组织工作或劳动的性质。在马克思晚期著作中,异化学说是和社会阶级成层学说同一构造的。只有在无产阶级控制了生产资料和工作条件时,自由才变为普遍的,而异化才会消失。马克思解决异化或疏远这问题是基于废除分工、并让工人管理工业作为计划经济的部分。但基于废除一切分工形式的任何社会改革运动却是一种幻想。恩格斯不得不提醒无政府主义者说,社会生活不可能没有结构上的权威原则和管理原则。
Marx's review of Proudhon's work does not conclude that there is a one-to-one interrelationship between the economic base and the superstructure of ideology. There is no assertion in the Economic-Philosophical Manuscript that the economic foundation is primary and that the upper ideological level Architecture is secondary. It is not incomprehensible for Marx to say that man as a psycho-physical entity, presenting himself by means of ideological conception and cultural objects. The process of externalization is a natural manifestation of such a being. It is precisely in the products of human mental activity and physical vitality denied or plundered the integrity of human nature, will encounter the phenomenon of alienation. Marx's analysis of social laws indicates that the so-called social law is derived from all directions of social development, which defines a particular society. A society that considers itself to be dominated by laws of nature is alienated, somewhat similar to the individual who views himself as being under the power of a system of institutions to which he can not freely change. In fact, Marx does not think there is any absolute social law of economics or political science except for a detailed account of the intervening principles of sociology. The alienation (alienation) problem emerged in Marx's relatively mature doctrine. At its core, Marx sought to attribute all the forms of the study of alienation to the “basic” phenomenon of economic exploitation or alienation. The basic source of Marx's belief in alienating the free and creative energies of man lies in the nature of organizing work or labor in society and in technology. In Marx's later works, the theory of alienation is constructed in the same way as the social stratification theory. Only when the proletariat controls the means of production and working conditions will freedom become universal and alienation will disappear. Marx's solution to alienation or alienation is based on the abolition of division of labor and the letting of workers to manage industry as part of the planned economy. But any social reform movement based on the abolition of all forms of division of labor is an illusion. Engels had to remind anarchists that social life can not be without the principle of structural authority and management principles.