【作者】 孙成竹；

【导师】 何中华；

【作者基本信息】 山东大学 ， 马克思主义哲学， 2009， 博士

【摘要】 马克思哲学革命究竟发生在何处?这一事关其历史命运的重大问题尚未得到澄清。“唯物主义+辩证法”和“实践唯物主义”两种阐释模式,对于解蔽马克思哲学及其革命性的贡献不容否认。然而,前者面临不可克服的机械二元论困境;后者在存在论上尚未得以澄明。伴随德国古典哲学研究的深入,马克思哲学的直接理论来源得到深度挖掘;19世纪历史意识觉醒在当代哲学背景下的再体认,“唤醒”了马克思哲学的诠释学传统;海德格尔“此在”与世内存在者照面的“当下上手状态”开启了通往存在意义的现象学视域。这一切为重新理解马克思哲学及其革命性提供了历史性契机。现象学的产生是哲学回归本己内在性的必然要求。它既是近代哲学的“隐秘憧憬”,又是哲学求“真”的必然结果。现象学之“现象”就是“显现”、“敞开”,它的背后没有本质,因为它压根就没有背后,“现象”就是一切;“面向实事本身”作为现象学的战斗口号,其源头可追溯到黑格尔精神现象学。作为现象学之一种,海德格尔现象学旨在为哲学找到涌流着的源头——人的始源存在,从而使哲学回归本己的内在性——自我决定、自我敞开。它之所以成为解蔽马克思哲学及其革命性的诱因,就在于其“观”“此在”的视野对于理解马克思的“实践”概念给出的开启性。“实践”作为人的存在方式,本质上具有“活动……出来”(即“在……出来”)的品格。它使包括“自然”和“社会”在内的其他一切在者作为人的存在的生成和敞开前来照面。马克思哲学的直接理论来源有三个:一是黑格尔现象学和辩证法。精神的自显现和自否定第一次使哲学本己的内在性要求获得满足。这深刻启示了马克思。马克思通过直接面向人的感性活动本身,根本改造了黑格尔现象学的“头脚倒置”,同时赋予辩证法以本真生命,使其成为人的存在的辩证法;二是青年黑格尔派基于思辨哲学的现实批判。它虽未产生持久影响,但对马克思思想转变的推动作用却不容否认。在对青年黑格尔派的意识形态批判中,马克思开始养成他所特有的历史主义视野;三是从人和自然的感性存在出发的费尔巴哈人本学,对马克思彻底抛弃思辨哲学立场而回到人的感性存在起了极为关键的作用。马克思的超越之处在于将人的感性存在理解为感性活动:感性活动是一条通往新哲学之路,而感性直观却不幸落入近代形而上学的窠臼。“实践”作为人的存在方式,具有“活动出……来”(“让……在出来”)的性质,此即人的感性活动的“超越”性。它让包括“自然”和“社会”在内的一切其他在者得以生成和敞开。在这个意义上,“实践”成为“现实的个人”和现存感性世界的缔造者和开启者。它意味着马克思对思辨哲学关于人的存在的逻辑根据的悬置以及对旧唯物主义“时间在先”的发生学思维方式的否定。恰恰是这成就了“实践”作为“人的存在的现象学”的逻辑起点。就此而言,“实践本体论”只有作为“人的存在的现象学”才是可能的;“历史”作为人的存在之敞开,不过是“现实的个人”的活动而已。这一方面使“世界”的存在得以澄明,从而消解了近代哲学关于“人对世界的认识何以具有客观性”的难题;另一方面又使人的本质真正获得了朝向未来的生成性,从而根本颠覆了形而上学人道主义。就此而言,意识形态批判作为马克思哲学的历史使命,既是“人的存在的现象学”的题中应有之义,又提撕着马克思哲学的诠释学性质。对国民经济学家、青年黑格尔派和蒲鲁东非历史态度的批判,构成马克思意识形态批判的时代内容;辩证法作为人的存在的生成样式,其内容是“历史”朝向“自由”而敞开;三一式是人的存在得以历史地敞开的辩证形式。典型的三段式有三个:自由的有意识的活动——异化劳动——异化劳动之扬弃;人的依赖关系占统治地位的阶段——以物的依赖关系为基础的人的独立性的阶段——建立在个人全面发展和他们的共同的社会生产能力成为他们的社会财富这一基础上的自由个性阶段;个人的以自己劳动为基础的私有制——资本主义私有制——在协作和对土地及靠劳动本身生产的生产资料的共同占有的基础上的个人所有制;经济学作为“人的存在的现象学”的历史叙事,构成马克思哲学内在的、不可或缺的环节。“属人”性是马克思经济学对国民经济学的根本超越,它根源于“人的存在的现象学”的人本主义性质。就现象学本己的精神来看,“人的存在的现象学”不仅是现象学运动的重要环节,而且具有至今不可超越的优势。这表现在它所特有的历史主义视野、人的存在的辩证法和“改变世界”的理论品格。总之,“实践”“活动出……来”的品格使其成为“现实的个人”及其全部感性世界的开启者;“历史”及其辩证法作为“现实的个人”向着未来的敞开,构成马克思哲学的主要内容。就此而言,“人的存在的现象学”是对马克思哲学及其革命性的本真阐释。更多还原

【Abstract】 Where did the revolution of Marxist philosophy happen? This is a fatal but un-clarified question to Marxist philosophy. Two classical interpretations of Marxist philosophy—"Materialism + Dialectic" and "practical materialism" undeniably contributed greatly to uncovering Marxist revolutionary philosophy. However, the former has been facing insurmountable difficulties of mechanical dualism, and the latter has not been clarified ontologically. With the close inspect into German-classical philosophy, the direct theoretical source of Marxist philosophy was further studied. The awakening of historical consciousness in 19th century "woke up" the hermeneutic tradition of Marx’s philosophy; Heidegger’s "Dasein" and its world which blushed by "the current start state" opens the gateway to the meaning of existence in the sight of phenomenology. The above three together provided a historical opportunity for re-understanding of Marxist philosophy and its revolutionThe naissance of phenomenology was the inevitable requirement for philosophy to return to itself. It was the "secret longing" of modern philosophy and the inevitable result in its seeking "truth". The "phenomenon" in phenomenology is "opening", with no essence behind it, because "phenomenon" is everything. "Back to things itself is the slogan of phenomenology which can be traced back to Hegel’s Phenomenology of spirit. "Things itself has three basic provisions: self-sufficiency, internalizing (or subjectivity) and generating. These three constitute a three-in-one relationship. There are different kinds of phenomenology due to different understanding of "things itself. As one kind, Heidegger’s phenomenological philosophy is to find a Final premise - human beings’ original existence, so that philosophy can achieve self-determination. The reason that Heidegger’s philosophy could give an opening to Marxist philosophy lies in its generative perspective. "Praxis", a way of human beings’ existence, has a character of "Let exist", from which "nature", "society" and all others were generated. It is the qualification which can play the logical start of "human beings’ phenomenology".There are three direct theological sources of Marxist philosophy. The first is Hegel’s phenomenology and dialectic. It was the self-opening and self-negating of spirit that satisfied the intrinsic requirement of philosophy itself. This enlightened Marx. He transformed the inversion of Hegel’s philosophy through returning to human beings’ existence. At the same time revived dialectics to be of human existence. The second source was young Hegelians’ criticism of social reality. Although the influence is not very long, its importance should not be denied. Marx’s historicism perspective was cultivated from it. The third is Feuerbach’s humanism started from the sentimental existence of human beings and nature. It played a key role in the process of Marx’s abandoning Speculative philosophy. Marx’s transcendence lies in his interpreting human beings’ existence as perceptual activity, instead of perceptual intuition. Perceptual activity was a path to new philosophy, while perceptual intuition lapsed into modern ontology."Praxis" as the way of human beings’ existence has the characteristic of "let exist", i.e. the transcendence of human beings’ existence from which all other things including "nature "and "society" were generated. In this sense, "Praxis" is the founder and opener of realistic person and the existing world. This means that Marx negated the logic-first of Speculative philosophy and the thinking way of "time -first. It is this that generated the logical start of "human beings’ existence phenomenology". History as opening of human beings’ existence is actually the activity of realistic person. On the one hand it enlightened the world and eradicated the question why human beings’ recognition of the objective world has objectivity. On the other hand, the generative perspective of the essence of human beings was obtained. So it eradicated metaphysical humanism. And Ideology Criticism as the mission of Marxist philosophy is the inherent meaning of "phenomenology of human beings’ existence"; it also means the hermeneutical characteristic of Marx’s philosophy. The main contents of Ideology Criticism contain criticism of non-historical attitude to national economists, young Hegelians and Proudhon. The main content of Dialectic as the generating style of human beings’ opening is the opening of history towards future, and its dialectical style is three-one formula. There were three typical three-one formulas. The first one was free conscious labor——alienated labor——sublation of alienated labor. The second formula was: the period dominant by human beings’ interdependence——the period dominant by human beings’ inter-independence with dependence upon objects. The third formula was: private ownership based on individual labor——Capitalist private ownership——Socialist public ownership; Marx’s economics as Historical Narrative of "phenomenology of human beings’ existence" constitutes a complement of Marx’s philosophy. Human characteristic of Marx’s economics, originated from humanistic features of "phenomenology of human beings’ existence", is beyond National economics.According to the inherent spirit of phenomenology, "phenomenology of human beings’ existence" not only is a complement of the phenomenological movement but also has large advantage that lies in its special historical perspective, dialectic of human beings’ existence and theoretical character of "changing the world".In summary, the activating characteristic of "praxis" is an opener of "realistic individual" and existing perceptual world. History and its dialectic is the main content of "phenomenology of human existence". So "phenomenology of human existence" is a kind of real interpretation of Marx’s philosophy.更多还原