【作者】 韩红；

【导师】 衣俊卿； 张奎良；

【作者基本信息】 黑龙江大学 ， 马克思主义哲学， 2004， 博士

【摘要】 20世纪西方马克思主义各种各样的文化批判理论都围绕着对现代性问题展开争论。现代性是否存在，是否已过渡到后现代性，现代性理想是否可以实现，是坚持现代性还是彻底否定现代性，这些问题都困扰着哲学家、思想家和社会学家的思考。70年代以来，以后现代主义和保守主义为主的反现代思潮企图先弱化现代性和现代化的联系，然后把启蒙现代性文化冻结起来，宣称现代性已经死亡，意识形态已经终结，乌托邦已经消失，历史已经进入由经济和社会客观变量相互作用决定的自主进化轨道，这是对现代性的全面否定。德国哲学家哈贝马斯不是从批判理论个体主体的传统来探讨现代性，也不是像后现代主义那样否认和抛弃现代性，他认为传统理性的崩溃并不意味着理性的终结，启蒙的危机并不意味着启蒙观念的衰竭，晚期资本主义社会的劳动合理化导致了交往的不合理，把人的关系降格为物的关系，导致全面物化。正是主体间合理的交往可以消解工具理性的自律和异化性质，要扬弃科技的异化，就要建立合理的交往模式，历史理性的关注点从主体-客体结构过渡到主体-主体结构，因此，交往行动理论的提出，深刻的改变了传统历史理论，哈贝马斯称之为历史唯物主义的重建或重写现代性。 本文立足于哈贝马斯交往行动理论的语言哲学维度、社会哲学维度和文化哲学维度，通过对普遍语用学，商谈论理学，生活世界殖民化等问题的剖析，理解其中所蕴涵的丰富的现代性思想，保持清醒的中国的现代性问题意识。在文化全球化的国际大环境中，以平等对话和合理的交往为动力机制，通过跨文化的交往整合各种文化模式，促黑龙江大学博士学位论文进新中国理性精神的自我完善，促使一种新的理性文化精神在生活世界的根基生成。为社会转型期、全球化新型交往模式和以交往合理性为核心的交往规范体系的建立提供重要的理论指导。更多还原

【Abstract】 In 20th century. Varied kinds of critical theory of western Marxism all surrounded the controversy of modernity problems and if the modernity was existed and if it had already transferred to past modernity and if the ideal of modernity could come true and whether they should insist on modernity or not. These problems puzzled the philosophers the thinkers and socialists. From 70th on, the trend of thought of against modernity according to the main of post modernity and conservatism attempted to weaken the connection between modernity and modernization first, and then froze the enlightened modernity civilization, and pronounced that the modernity had already died, the ideology had already frozen, Utopia had disappeared and history had already entered into the independent evolved proper course which was affected by economic and social objective variable together. It was overall negative to modernity. Jurgen Habermas didn’t discuss modernity from the tradition of critical theory subject and object, nor denied and gave up modernity like what the post modernity did. He believed that traditional rational collapse didn’t mean the rational end, and the enlightened crisis didn’t mean the exhaution of enlightened ideas. He considered that the rationality of intellectuals in the latter part of capitalist society led to the communicative irrationality, which let the relation among people fall back to the relation among things, and then led to pass away overall. Instrumental rationality self-restrain and alienation character could eliminate, just for the rational communication among subject. If the wanted to construct rational communicative modernity, they would carry on the good parts and abandon the bad parts of alienation. And historical rational point in which pay closed attention to was in thistransition from the structure of subject-object to the structure of subject-subject. Therefore, from raising communicative act theory, the traditional historical theory was changed deeply. Juergen Habermas called it the reconstruction of historical materialism or rewriting the modernity.From the analysis about the problems of the universal pragmatics, communicative ethics, life-world colonize and etc in Juergen Habermas’ communicative act theory, we can understand the wealth thought of modernity of his theory, and keep clear ideology of China modernity problems. In the international surrounding of culture globalization, with the equal conversation and mechanism based on the power of reasonable communication, and with the communicative mechanism of transitional culture, in order to reconstruct all kinds of culture type, encourage the New China rational spirit to be self-perfected, and then encourage a new rational culture spirit to be based and made in the life-world.更多还原