【作者】 潘西华；

【导师】 梁树发；

【作者基本信息】 中国人民大学 ， 马克思主义哲学， 2008， 博士

【摘要】 文化领导权思想是葛兰西政治思想与意识形态学说的核心,是葛兰西作为列宁逝世后最有独创性的马克思主义理论家之一对马克思主义发展做出的杰出贡献,也是葛兰西对后世产生重大影响的思想之一。本文以文化领导权与无产阶级政权合法性的关系为切入点,系统地考察了文化领导权及其相关的哲学思想、政治思想,同时力求在哲学、政治学、伦理学、文学、人学等多重视域下对这一思想重新审视和阐释。本文第1章主要论述了文化领导权思想提出的理论渊源、现实背景及其基本内涵。理论渊源不仅涉及文化领导权思想形成的意大利本土资源(马基雅维利的政治学说、拉布里奥拉的实践哲学和克罗齐的伦理—政治史),也包括作为文化领导权思想直接来源的列宁的“政治领导权”思想以及作为这一思想重要来源的索列尔“革命工团主义”。文化领导权思想的现实背景不仅涉及到第三国际这样的国际背景的影响,也包括葛兰西对国内背景(资产阶级执政之道和无产阶级实践教训)的反思与总结。在阐述文化领导权思想的基本内涵时,本文结合“egemonia”一词的中文释义的论争,对比分析并进一步考证了这一词的词源。在此基础上,借助对“文化”、“领导”、“权”三个要素的分析来界定“文化领导权”思想的基本内涵与特征(动态性、非强制性、权威性)。第2章阐述文化领导权思想的具体内容。借助对作为文化领导权前提与旨归的“自由的”同意与“集体意志”的分析,揭示民众的“同意”在文化领导权形成与巩固中的重大作用;借助于对作为文化领导权实施场所市民社会的考察,在阐述葛兰西颇具特色的“完整的”国家学说的同时,揭示葛兰西对市民社会研究的“文化”转向;借助于对作为文化领导权的组织与传播者的“有机的”知识分子的考察,阐述葛兰西的知识分子学说及其与无产阶级政党之间的关系;借助于对作为文化领导权的获取方式——“批判性的自觉”与教育相结合的“阵地战”的分析,揭示文化领导权在战略上的应用;借助对文化领导权在获取、巩固无产阶级政权合法性过程中功用的揭示,展现文化领导权在意识形态领域为政权合法性所提供的深层次的文化道德合法性基石。本文第3章对文化领导权思想进行评价。就葛兰西的文化领导权思想在马克思主义发展史上的地位而言,这一思想对马克思主义的发展,特别是马克思主义在意大利乃至在西方的传播与发展中起了重大推动作用。作为文化领导权思想哲学基础的实践哲学实现了对传统唯物主义的超越;有关“有机的”意识形态及其“社会水泥”作用的揭示实现了对马克思主义创始人所提出的“虚假的意识”学说的革新。就这一思想在葛兰西整个理论体系中的地位而言,文化领导权思想不仅是葛兰西政治思想的核心而且也作为一条红线贯穿葛兰西整个理论体系始终。从哲学视角来看,“文化领导权”是对实践哲学的政治应用;从政治学视角来看,“文化领导权”是对国家学说“完整性”的展现;从文学视角来看,“文化领导权”是对包括民族语言、文学艺术等在内的文学因素作用的发挥。在葛兰西那里,文化领导权思想使散落在各个领域内的思想“碎片”有机地融合在一起。就文化领导权自身概念而言,葛兰西的文化领导权思想不仅拓展了马克思主义领导权思想的内涵与适用范围,并且在领导权思想中有机地植入了文化形式与道德价值因素;在文化领导权具体内容的革新方面,葛兰西不仅实现了对市民社会研究的文化转向、拓展了知识分子的范围与功用,而且革新了文化教育的方式、深化了领导权的功用并拓展了国家的意识形态职能。当然,在肯定葛兰西的文化领导权思想诸多理论贡献的同时,本文也谈及这一思想的理论不足与实践局限,力求对这一思想予以客观公正地评价。本文第4章集中探讨了文化领导权的思想影响及现实意义。本文首先对文化领导权思想在西方意识形态理论演变过程中所起到的葛兰西“转向”作用进行考察。这一“转向”作用不仅表现在对于意识形态在社会结构中地位与功用的“转向”作用,而且也体现在意识形态所呈现内容上的物质性的“转向”以及在形式上的大众文学“转向”方面。在西方意识形态理论的演变过程中,以文化领导权思想为核心的葛兰西的意识形态理论所起的“转向”作用,对后世影响重大。包括结构主义马克思主义的杰出代表阿尔都塞及其学生普兰查斯、“新葛兰西主义”的代表拉克劳和墨菲、法兰克福学派的“第二代领袖”哈贝马斯以及“东方学”的提出者萨义德在内的诸多流派及学者都直接或间接地从葛兰西的意识形态思想中获益,进而沿着葛兰西这一“转向”走了下去,结合变化了的实际深化并拓展了这一“转向”。与此同时,本文详细阐述了文化领导权思想的现时代启示,包括这一思想对于解决多元文化矛盾冲突的启示、对于我国政治文明建设、党的建设的启示(如何增强、维护党作为执政党的权威)以及如何在新时代背景下保持马克思主义在意识形态领域的合法性与指导地位,构建以马克思主义为指导思想的社会主义核心价值体系,推进主流意识形态的建设等方面的借鉴意义。在结束语部分,本文将围绕“文化领导权”与时代同行这一主题,总结概述葛兰西的文化领导权思想与意识形态理论的主旨,详细阐述自己对于葛兰西的文化领导权思想及相关问题的思考。借助于对文化领导权思想与我国目前正在进行的社会主义核心价值体系构建契合之处的比较,彰显葛兰西的文化领导权思想的时代价值。更多还原

【Abstract】 Cultural hegemony is the core of Gramsci’s political ideology and ideological theories, and it is Gramsci’s outstanding contribution to the development of the Marxism , as one of the most unique Marxist theoretician after the death of Lenin, and it is one of the Gramsci’ significant thoughts, which have an impact on the future generations. This dissertation treats the relationship between the cultural hegemony and the proletariat regime legitimacy as a breakthrough point, while inspecting systematically on this thought and the related philosophic thinking, political thinking, makes every effort to reclaim and explain Gramsci’s cultural hegemony again under the multiple apparent thresholds in the philosophy, the politics, ethics, the literature, the human study and so on. This dissertation is comprised of four broad components:The first part of this dissertation mainly expounds the source, background and the essential implication of the thought of the cultural hegemony. The sources of the theory include not only the Italian native resources (Machiavelli’s politics theory, Labriola’s practical philosophy, Croce’s Ethics-politics history), but also Lenin’s thought of the“political leadership”, as well as the Sorel’s“revolution syndicalism”which is the direct source of the thought of the cultural hegemony. The thought’s historical background refers to the Third International’s influence which is its international background, also includes Gramsci’s reflections and summarization of the domestic background (the way of the bourgeoisie in power, the lesson from the proletariat practices). When explaining the basic meaning of the thought of culture hegemony, the part examines the translations in Chinese of the Italian word“egemonia”, contrasts, analyzes and takes a textual research for its etymology. Accordingly, exploring the three essential factor(“culture”,“leadership”,“power”), the part defines the essential implication and the characteristic(dynamic, non-compulsory, authority)of the cultural hegemony.The second chapter explores the specific contents of the thought of the cultural hegemony. By analyzing the "free" consent and the "collective will ", which are the premise and target of the cultural hegemony, the part points out the significant influence of the people’s“consent”in establishing and strengthening the cultural hegemony. Through studying the civil society,in which the cultural hegemony works, the part expounds Gramsci’s“integral state”theory and reveals the“cultural”turning in his study of the civil society. The part analyzes the relationship between the intellectual theory and the proletariat party after the analysis of the“organic”intellectuals, who organize and spread the thought of the cultural hegemony. By exploring the“war of position”connecting“criticalness consciousness”with education, by which the cultural hegemony is obtained, the part reveals the strategic application of the culture hegemony. By examining the function of the cultural hegemony in establishing and strengthening the leadership of the proletariat, the part shows the cultural hegemony provides a cultural and moral cornerstone for the legitimacy of the proletariat regime in the deep level.The third chapter discusses Gramsci’s the thought of the cultural hegemony. With regard to the status of Gramsci’s thought of the cultural hegemony, it made a significant impact on the development of the Marxism, especially the dissemination and development of Marxism in Italian, even in the west. The practical philosophy, as the foundation of the cultural hegemony, has transcended the traditional materialism; through revealing the“organic”ideology and the function of the“social cement”, Gramsci has realized the reformation of the theory of“inveracious ideology”Marx proposed. As far as its position in Gramsci’s thoughts, the thought of the cultural hegemony is not only the core of his political thought, but also an important clue in all of his thoughts. In the philosophic view“the cultural hegemony”is the political application of the practical philosophy; in the view of politics, it shows the“integral”of the theory of the state; in the view of literature it displays such literary elements work as national language, literary arts etc. For Gramsci, the thought of the cultural hegemony fuses organically“the fragment”of thoughts of every domain. For the concept of the cultural hegemony, Gramsci has extended the meaning and the applicable scope of the thought of Marxist leadership, and implanted organically the cultural form and the ethical value factor in the thought of leadership. In innovating the specific contents of the cultural hegemony, Gramsci has realized the“cultural”turning in the study of the civil society and extended the intellectual’s scope and the function, moreover, reformed the cultural and educational method and deepened the function of leadership and the national ideology. Certainly, while affirming some contributions of Gramsci’s cultural hegemony thought, this part also refers to its insufficiency and practical limitation, so as to discuss it objectively and fairly.This fourth chapter of this dissertation concentrates on discussing the influence and the reality enlightenment of the cultural hegemony thought.The part firstly examines its“turning”impact on the Western ideological theory, which displays not only in the social status of the social structure but also in materiality of the content and the popular literature. In the changing of the Western ideological theory, the“turning”function of Gramsci’s ideological theory, as the core of the thought of the cultural hegemony, has played significant effects on the later ages. Many scholars, including the outstanding representative of the Structuralism Marxism, Althusser and his student Poulantzas,“New Gramsci”school’s representative, Laclau and Mouffe,“the second leader”of Frankfurt School Harbermas and“Orientalism”presenter Edward W. Said, have been benefiting from Gramsci’s ideological thought directly or indirectly, and developed the“turning”. The part elaborates the modern significance of the thought of the cultural hegemony, such as solving the multicultural conflicts, constructing the politics civilization and communist party of China (how to strength, and persist in party’s authorities), strengthening the guidance of the Marxism in the ideology domain in the new times, establishing socialism core value system, and pressing mainstream ideological construction etc.In the concluding part, this dissertation will revolve the subject that“the cultural hegemony”goes with time and summarize the leitmotiv of Gramsci’s cultural hegemony thought and the ideology theory primary intention, then elaborates the author’s ponder regarding Gramsci’s cultural hegemony thought and the related question in detail. With the help of cultural hegemony thought with the socialism core value system construction at present by comparison, this dissertation will show the time value of Gramsci’s cultural hegemony thought.更多还原