【作者】 孙琳琼；

【导师】 王南湜；

【作者基本信息】 南开大学 ， 马克思主义哲学， 2012， 博士

【摘要】 在古代人的观念中，世界是一个有限的、肯定的世界、一个主客未分的朴素的整体。希腊人没有意识到这种有限性，因而他们的存在从某种意义上是一种较为丰富的圆满的存在。自由被理解为一种目的在内的、圆满完善的活动。自由的实现就是投入这个肯定世界的过程。中世纪基督教神学统治时期，自然和人都需要无条件的从属于上帝。在上帝的“关怀”下世界还是一个有机整体，人还是处于那个有限的有机整体的世界之中，只不过上帝成了这个系列中最高的存在，人的全部的生存价值和自由都是由上帝赋予的。启蒙运动借自然科学之力驱散了宗教神学的迷雾，确立了人的理性主体性。而随着宗教神学象征性意义的退场以及人类理性作用的不断放大，古代有限的圆满被打破，一些根植于人性的分裂凸显。笛卡尔以“我思故我在”在哲学上第一个明确地表达了自我意识的自觉。近代哲学将人类有限与无限、自由与必然等一系列对立抽象地表达为思维和存在的关系问题，从对这一问题的解决出发去解决自由和必然的关系问题。近代早期的唯理论、经验论以及机械唯物论由于其特有的形而上学的思维方式使得自由问题仍然悬而未决。康德首先将审美或艺术活动作为克服人与自然对立、自由与必然对立的最高形式。他在理想和现实之间作了适当的分隔，利用判断力特别是审美判断力在纯粹理性和实践理性之间架起一座桥梁，作为连接自由与必然、理想与现实的中介。诗人兼哲学家的席勒将康德纯思辨哲学引入现实。他敏锐地察觉到“拼图式”的时代状况和人“碎片”的生存状态，对“人的异化”问题的深刻觉醒使得席勒想通过“审美”来弥合现实社会中人性的分裂，塑造完整的人。不满于康德对于理想与现实的界分，费希特将自由诉诸于一种无意识的理智直观和无限的历史过程并最终走向绝对的主观唯心主义。费希特的理论很大程度上为德国浪漫派的诗化哲学提供了重要的参考。而谢林毫不犹豫地使艺术成为不仅是主观上而且也是客观上的主客体同一的最高形式。黑格尔赞同谢林的看法，也将艺术作为达到绝对的一种形式，他认为“真正的创造就是艺术想象的活动”。但是，由于美作为绝对理念的感性显现，和现实是没有差别，自由可以通过辨证的历史过程实现，因此，黑格尔降低了美的作用。他最终以绝对唯心主义的方式解决了思维和存在的关系问题，将自由的实现归结为某种独立于人的客观精神的历史运动过程，在某种程度上又回到费希特那里，将近代理性主义认识论哲学推到了顶峰。由于其对主体和客体的关系问题的绝对唯心主义的错误解决方式，最终导致对自由和必然问题的虚幻的解决。马克思的自由理想是在传承德国古典哲学的基础上发展起来的。马克思将作为人类终极理想的自由王国理解为人类能力的全面而自由的发展的审美王国，并将这一自由理想置于现实人的历史实践中加以考察，进而在理想和现实之间建立了关联。马克思在晚期《资本论》中明确提出了自由王国的构想，由于看到了资本主义机器大工业时代的劳动已经丧失了传统手工业的有限的艺术感，马克思最终将物质生产劳动从自由王国排除出去。在他看来，人在物质生产领域只能实现有限的自由，人类能力也只能得到有限的发展。物质生产领域始终是一个必然的王国，人类真正的自由王国只能“存在于物质生产领域的彼岸”。透过马克思的论述，我们看到那是一个审美的艺术创造领域。从马克思自由理想的审美维度视角出发，可以看到，康德到席勒等人的审美自由思想在马克思哲学中得到了批判性的延续。与他们不同的是，马克思始终以现实人的现实生活作为自由实现的逻辑起点，正因为现实对于人的自由实现的种种障碍，马克思才渐具体化对自由实现的条件的规定。最终，通过对“时间”的划分重新规定了自由。随着生产能力的提高，人们为生存所付出的劳动时间就会减少，这意味着，随着不自由的此岸的范围也就变小，自由的彼岸就会扩大。由此，马克思打开了一条现实通向自由的通道。马克思从早年将本真劳动理解为艺术创造活动，到以“作曲”来类比自由劳动，在马克思的心目中，艺术活动始终是人的自由发展的典范领域。从马克思对审美活动或艺术活动理解出发去理解马克思的自由理想，可以为我们找到了马克思哲学和德国古典哲学理论继承关系的又一新线索，同时看到马克思早年和晚年思想的内在一致性。马克思之后的第二国际以及西方马克思主义理论家无法正确处理理想与现实的关系，片面地发挥了马克思思想中的某一方面，将马克思哲学理解为经济决定论或人道主义，在某种程度上又退回到近代理论哲学的视域内，无法正确认识马克思实践哲学的变革。马克思实践哲学对理想性与现实性关系的处理体现了一种实践智慧即实践辩证法，这也正是马克思的实践哲学作为现代实践哲学的超越之处。只有把握住这一点，才能正确理解马克思的实践哲学。更多还原

【Abstract】 In the concept of the ancient people, the world itself is limited and positive, inwhich the subject and the object is combined as a whole. Greeks do not realize thatfiniteness of the world, and therefore they regard their presence as a whole existencein a sense. Freedom is understood as a kind of purpose, including the successfulimprovement of activities. The achievement of freedom is to plough into this presentworld. The medieval Christian theology during the reign of natural and human tellshuman to unconditionally subordinate to God. The world under God’s care is stillregarded as an organic whole, people are still a limited part of the organic wholeworld, but God has become the top-drawer of this series, the humans’ present valueand freedom would be given by God.Enlightenment disperses the fog of religious theology by the force of naturalscience to establish a rational subjectivity. With the existence of the symbolicsignificance of the religious theology and continue to enlarge the role of humanreason, the limited whole existence of the ancient people has been broken. Some ofthe split rooted in human nature are highlighted. Descartes’ philosophy concept of “Ithink, therefore, I exist” clearly expresses humans’ self-awareness for the first time.Modern philosophers express this concept in an abstract way, the materiality ofhuman activities and spiritual activities, limited and unlimited freedom and theinevitable confrontation. Modern rationalist philosophers have tried to constructthrough rational and logical force of human freedom and thus to bridge the division,which ultimately makes freedom become a rational fiction, completely detached fromthe person’s emotional life, the problem of the freedom remaining unresolved.Kant regards aesthetic activity or artistic activities as the highest form toovercome the rift of the freedom and necessity. He made adequate segregationbetween ideal and reality, the judgment in particular aesthetic judgment was used as abridge between pure and practical reason, which connected freedom and necessity,the ideal and reality intermediary. Poet and philosopher Schiller put Kant’s theory into practice. Aesthetic freedom and liberation of the people are associated. Hiskeenly aware of the "jigsaw" era of the situation and "debris" of the survival status,makes a profound awakening of the "alienation" Schiller "aesthetic" to bridge thesplit of the social reality of human nature, the shape of a complete people.Dissatisfied with the boundary of the ideal and the reality in Kant, Fichte was free toresort to an unconscious, rational, intuitive and infinite historical process andultimately towards the absolute subjective idealism. Fichte’s theory largely providedan important reference for the poetic philosophy of German Romanticism. Schellingdid not hesitate to make the arts become not only subjectively but also objectively thehighest form of the main object of the same. Hegel agreed with Schelling’s view, hebelieves that "the creation of the activities of the artistic imagination." However,because beauty was regarded as the perceptual appearance of the absolute idea, whichmeant that freedom could be realized through a dialectical historical process, Hegelreduce the function of beauty. He finally resolved to absolute idealism of therelationship between thinking and being, the freedom could be achieved by thehistorical movement of the objective spirit of some kind of independent process, in away back to Fichte, which made modem rathionalism philosophy develop to its peak.Marx’s concept of freedom is developed based on the inheritance of Germanclassical philosophy predecessors. Throughout Marxist philosophy, art or aestheticactivities are regarded as a model of freedom, which will be realized in the history ofthe development of human practice, thus he established a link between the ideal andreality, the aesthetic ideal and reality. In the late "on Capital", Marx clearly putforward the idea of the realm of freedom. Marx eventually changed the view that:only limited freedom in the field of material production and human capacity can onlybe of limited development, which is a natural inevitable Kingdom to mankind. Thetrue realm of freedom can only exist in the other side of the field of materialproduction.We can see that it is an aesthetic creative field. Free time witness the freelabor, and ultimately with the people going out of the material enslavement and haveaccess to the full emancipation of their own, in order to achieve the leap from therealm of necessity to the realm of freedom.Starting from the perspective of the aesthetic dimension of the Marxist concept of freedom, we see a continuation of the critical Kant to Schiller, the aestheticfreedom of thought in Marxist philosophy. But different from them, Marx alwaysregarded people’s "real life" as the logical starting point for realization of freedom,because of the obstacles they see the reality of human freedom, Marx graduallyconcrete conditions of freedom, and the ultimate division of the "time" redefinedfreedom. With the increase in capacity, the survival of the labor time will be reduced,which means that it becomes smaller as the lack of freedom on this side the scope ofthe other side of the free will expand. Thus, Marx opened a reality channel to freedom.From equating the true labor activities with art in the eayly time to drawing ananalogy between "composer" and free labor, the realm of freedom is still regarded asan art and aesthetic Kingdom. The aesthetic ideal accompany Marx from beginning toend. From Marx’s understanding of aesthetic activity or artistic activities, we canmake a better understanding of Marxist ideal of freedom, which geives us anothernew clue to understanding the theory inheritance relationship between Marxistphilosophy and German classical philosophy.The second International after Marx and Western Marxism theorist didn’tcorrectly handle the relationship between the ideal and the reality.They regardedMarx’s theory either as economic determinism or humanitarian which meant goingback to the perspective of the modern theory of philosophy to some extent. Theydidn’t understand the transformation of Marx’s practical philosophy correctly. Fromunderstanding the actualization of Maxist the realm of freedom, we can get a correctunderstanding of Marxist philosophy.更多还原