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解放不是理性的激情,而是激情的理性,是一种历史活动,而非思想活动。在《论犹太人问题》中,马克思肯定了政治解放的进步意义,同时也指出了它的局限性。正是通过对政治解放的批判,马克思得出了必须从政治解放进展到人类解放的结论。在《〈黑格尔法哲学批判>导言》中,马克思明确地把克服市民社会、实现人类解放的使命赋予无产阶级。这一使命在《法兰西内战》中被界划为“社会解放”。但社会解放还不是真正的人类解放,而只是无产阶级在经济上获得解放的政治形式,是对政治解放的辩证否定性环节。因此,马克思关于人的“解放”理论是一种辩证否定的批判性话语,呈现为辩证否定的动态结构性过程,人类解放也并不是人的“解放”的最后形式。
Liberation is not a rational passion, but a rational passion. It is a historical activity, not a thought activity. In “On the Jewish Question,” Marx affirmed the progressive significance of political liberation, but also pointed out its limitations. It was through the critique of the liberation of politics that Marx came to the conclusion that the process of liberation from politics must be liberated. In the Introduction to Critical Critique of Hegel’s Philosophy, Marx explicitly assigned the proletariat the mission of overcoming civil society and realizing the liberation of mankind. This mission was demarcated as “Social Liberation” in the “French Civil War.” However, social liberation is not yet a real human liberation but a political form in which the proletariat is economically liberated and is a dialectical negative link to the liberation of politics. Therefore, Marx’s “Liberation ” theory of human beings is a dialectical denial of critical discourse, presented as a dynamic structural process of dialectical negation, and human liberation is not the last form of human “liberation ”.