【作者】 秦秋；

【导师】 徐艳玲；

【作者基本信息】 山东大学 ， 马克思主义中国化研究， 2010， 博士

【摘要】 马克思恩格斯的宗教观是马克思恩格斯关于宗教的本质、功能、以及产生、发展和消亡等问题的基本观点和看法。宗教观虽然也是马克思恩格斯思想体系中的重要内容,但一直以来并未得到学术界的足够重视。但自20世纪后半期特别是70年代以来在全球范围内特别是在中国出现的“宗教热”现象,使马克思恩格斯宗教观的研究走到了学术的前台,同时也为当下的“宗教热”现象提供有力的阐释。马克思恩格斯并不是天生的无神论者,他们的宗观教也经历了一个不断变化发展的过程。欧洲深厚的宗教文化积淀,加之德国浓厚的宗教批判氛围和落后的政治制度,使马克思恩格斯的宗教批判理论应运而生。马克思恩格斯的宗教观是人类宗教史上的一次历史性飞跃,它的产生和发展有着广泛的理论来源,如古希腊的原子论哲学、文艺复兴后日益高涨的宗教批判、德国的古典哲学、犹太文化以及中国文化和印度文化等等,都对马克思和恩格斯的宗教观有着或直接或间接的影响。马克思和恩格斯结合时代背景,在批判地吸收人类历史上一切有价值思想的基础上,实现了宗教观三次大的飞跃：从有神论到无神论(唯心主义无神论)的飞跃,从唯心主义宗教观到历史唯物主义宗教观的飞跃,马克思恩格斯晚年对宗教观的重大发展,即由宗教批判向宗教文化研究的转变；并使马克思恩格斯的宗教观具有了唯物性、辩证性和实践性三大显著特点。在这三次大的转变过程中,马克思恩格斯形成了他们关于宗教的本质、功能、产生、发展和消亡的基本观点,即马克思恩格斯的宗教本质观、宗教功能观和宗教历史观。哪里有宗教,哪里就有关于宗教的思考,而在这些思考中,首当其冲的是对“宗教是什么”这一问题的回答,也即对宗教本质的探寻,这是研究宗教所有其它问题的前提和基础。在马克思恩格斯著作中关于“宗教是……”的十多处论说中最具有争议性的便是马克思的“宗教鸦片论”和恩格斯的“宗教反映论”,这两种关于宗教的论述都曾被学界作为马克思恩格斯宗教观中关于宗教本质的最根本界定,然而随着我国宗教学的发展,特别是改革开放新局面的打开,关于宗教本质的上述两种论断都在学术界引起了激烈的争论。关于“宗教鸦片论”的讨论使宗教学界乃至整个学术界都受益匪浅,不仅在宗教本质方面不再将“宗教鸦片论”看作是马克思恩格斯关于宗教本质的根本性论断,而且在整个宗教研究上,使正确的研究方向、科学的研究方法和宽松、自由的学术环境和氛围都得以确立和营造,在这种氛围中,对马克思主义经典著作的研究更注重整体性和时代性,而对宗教本质的研究则在重点突出的前提下,更趋于多元化,“文化宗教”和“道德宗教”在这种研究中突显出来。“宗教反映论”是相对于“宗教鸦片论”关于宗教本质的更为科学的界定,但这种界定同样存有争议,吕大吉的“宗教四要素说”便是针对它而提出的关于宗教本质的新界定。新的理论往往是在一片喧哗与争鸣中诞生并发展的,“宗教四要素说”也未曾例外,它的提出同样在学界引起了激烈的讨论,“世界上有多少宗教,就会有多少宗教的定义,而坚持不同宗教定义的人们之间的敌意,几乎不亚于信仰不同宗教的人们。”学术的发展以及对事物的认识都需要质疑和争鸣,但这并不表明,质疑和争鸣可以无限度的发展,而统一的认可毫无价值。事物的发展是动与静的统一,理论的发展同样如此,关于宗教本质的认识之所以争鸣不断,而共识难已达成,一方面在客观上,宗教本身是一个非常复杂的研究对象,“本质”一词的多义也非常容易引起研究的模糊性,此外,马克思恩格斯关于宗教的观点并不集中,而是散落在其卷帙浩繁的著作当中,要全面把握实属不易；另一方面,在主观上,研究者的学科背景和特定视角使其对宗教本质的界定在具有一定深度的同时也具有一定的局限性,对马克思和恩格斯关于宗教本质论述的研究缺乏整体性和深刻性,缺乏多维度、多视角整合的综合研究,这些反思使我们能够更好的进行马克思恩格斯宗教本质观的研究。功能观是马克思恩格斯宗教观的重要内容之一,马克思的“宗教鸦片论”实质上就是从功能的视角对宗教进行的研究。马克思、恩格斯的无产阶级革命家和思想家的社会角色,决定了他们往往从社会革命的角度分析宗教的社会作用,尤其是宗教的政治功能,而又由于当时德国人民同教皇之间特别尖锐的矛盾,因此,他们将宗教的社会功能主要归结为对人民的压迫、欺骗和精神麻醉、对统治阶级反动统治的维护和与其勾结的负功能。但宗教的政治负功能只是其社会功能的一部分,不能用宗教的负面政治功能代替宗教的全部功能。随着十九世纪七八十年大量的考古发现和文化人类学著作的问世,马克思恩格斯重新认识了原始社会和原始社会的宗教,使他们对宗教的起源和功能有了新的认识,指出了宗教功能的双重性特点,认为宗教也是人类掌握世界的一种方式。虽然学界关于马克思提出的人类掌握世界方式的观点存有分歧,并主要形成了“两方式说”、“三方式说”和“四方式说”三种不同的观点,但同时都认为马克思在这里指出了理论的方式与宗教、艺术方式的不同,前者是抽象理性的掌握,而后者则是形象感性的掌握。马克思主要从思维方式的角度提出了“人类掌握世界的方式”的命题,因此,马克思所说的掌握世界的“宗教”方式,主要指的是作为意识形式的宗教,而我们则应当从宗教构成的多要素性,既从意识形式的宗教,也从组织的宗教,仪式的宗教和行为活动的宗教对其进行全面的理解和阐释。而对恩格斯的“宗教外衣论”,既要明确它所具有的多重(四种)涵义,同时还要正确的区分和评价各种“宗教外衣”。马克思恩格斯在后期虽然对宗教的功能有了更加全面的认识,进一步丰富和发展了他们的宗教观,但是,随着社会和宗教的不断发展,我们对宗教功能的认识还应进一步深化,这样才能与马克思恩格斯宗教观与时俱进的内在要求相符合,才能使其更好的与社会主义社会相适应,与和谐社会的发展同步。宗教的起源、发展和未来的发展趋势是宗教研究所不可回避的重大问题,也是马克思恩格斯宗教观的重要组成部分。宗教的起源问题是自近代以来就存有争议的问题,呈现出百家争鸣的局面,如自然神话论、实物崇拜理念、原始启示说、万物有灵论以及图腾论和前万物有灵论等等,它们使宗教起源问题的研究异彩纷呈,既促使宗教研究中多种方法的使用,同时也培养了宗教学发展的逻辑生长点。然而,自20世纪中期以来,由于多种原因,宗教起源的研究处在了“撂荒期”,变得门庭冷落。马克思恩格斯在前人成果的基础上进一步沿着世俗基础找寻宗教的根源。在原始宗教产生根源上,恩格斯深受18、19世纪宗教学者研究宗教起源认识论角度的影响,主要从人类认识论的局限性出发探寻宗教的起源；马克思则认为阶级社会宗教产生和发展的根源主要是“劳动异化”。他们揭示宗教根源的过程实际上是一个宗教——政治国家——市民社会——生产劳动——实践的过程。实际上,我们可以将马克思恩格斯关于宗教产生根源的论述归结为自然根源、社会根源、认识论根源和心理根源四个方面。宗教一经产生便会经历一个不断发展、演变的过程,历史上的古典宗教进化论、新宗教进化论、宗教退化论和原生、创生性宗教发展论都存在明显的不足甚至谬误,马克思恩格斯在历史唯物主义的指导下也提出了多种宗教的发展图式,如自然宗教→多神教→一神教的发展图式、自发宗教→人为宗教的发展图式、氏族——部落宗教→民族——国家宗教→世界宗教的发展图式,而后一种关于宗教发展的图式虽然仍过于概略,但相较于前两种则更加准确,对马克思恩格斯宗教观理论体系的发展完善也有重大的意义。宗教是人类社会发展到一定历史阶段的产物并随着人类社会的进步而不断发展,它的未来发展趋势将如何,是永恒存在,还是走向消亡?“宗教永恒论”和“宗教消亡论”是关于宗教未来发展趋势的两种截然对立的观点,马克思恩格斯宗教观关于宗教消亡的观点深刻揭示了宗教消亡的历史必然性和必备条件,主张宗教的消亡是一个自然史历的过程,是不能通过宣战或法律禁令取消的,需要经历漫长的时期。宗教消亡在理论上是必然的,在现实中是漫长的,在这个漫长的过程中,我们既要尊重宗教发展的客观规律,也要充分发挥主观能动性,促进宗教存在根源的消亡。理论要联系实际,同时也必须服务于现实。马克思恩格斯的宗教观是中国共产党和中国政府领导人民群众在争取社会主义革命胜利和现代化建设过程中正确认识和处理宗教问题的指南,具有当代价值。而马克思恩格斯宗教观当代价值的充分彰显和实现,离不开对其全面而科学的理解,离不开对当代新问题、新情况的阐释和解决,这就需要对马克思恩格斯的宗教理论既要返本,又要开新,既要坚持,又要发展,既要“回到马克思恩格斯”,又要“让马克思恩格斯走入当代”。坚持马克思主义宗教观的方法论指导,积极引导宗教与社会主义社会相适应,建设和谐宗教,使宗教成为社会主义和谐社会构建过程中的和谐因子。更多还原

【Abstract】 The religious view of Marx and Engels is the basic view and attitude of Marx and Engels about the nature, functions and the birth, development, and dying away. Religious view is an important part of the thought system of Marx and Engels, but it is not received enough recognition for a long time. But the "religious hot" appears all around the world especially in our China from the second half part of the 21st century especially after 70s leads the religious view of Marx and Engels going to the proscenium of academe, giving powerful explanation to the current "religious hot".Marx and Engels are not the inherent antitheists, their religious view also go through a continuous change progress, realizes three big leaps:from the theism to antitheism (idealistic antitheism); from idealistic antitheism religious view to historical materialistic religious view and the magnitude development of religious view in their late time. Some of the viewpoints of Marx and Engels about the religious nature, functions and development forming during this progress we should persist, and some of them we should develop, so it can give better explanation to the "religious hot" and make religion adapted to the social society.Where there is religion, there is the reflection about it. Among these reflection, the most important one is the answer to "what is religion", that is the seeking about the nature of religion. It is the premise and basis of other issues. Among the more than ten discussions about religion, Marx’s "Theory of Religion as Opium" and Engels’s "religion theory of reflection" are the most controversial ones. Both of them have been regarded as the most fundamental definition of religion nature in Marxism religion view by the academic community, while along with the development of the science of religion especially the starting of the new stage about reform and opening up, those two judgments concerning the religion nature have aroused furious controversy. The discussion about "Theory of Religion as Opium" has benefited the academic community of religion and even the whole academic community. It is not only in the aspect of religion nature that we do not regard the "Theory of Religion as Opium" as Marxism’s fundamental judgment any longer, but also in the whole religious study in which the right direction of study, scientific research method, and the stress-free and permissive work environment and atmosphere are all established and built. In such atmosphere, we pay more attention on the wholeness and contemporary spirit in study about Marxism classical work, while in the study of religion nature tends more towards diversification on the premise of emphasizing key points. The "cultural religion" and "moral religion" highlight in such kind of study. The "religion theory of reflection" is a more scientific definition of the religion nature relative to the "Theory of Religion as Opium". But this kind of definition also has its deficiency, and the Lv-Daji’s "religion theory of four factors" is a new definition about religion nature. New theory always comes in to being and develops in blatancy and contends, including "religion theory of four factors". "No matter how many kinds of religion in the world, there will be the same number of religion definition; while the hostility among different religions definition no less than the people who believe different religions." It needs query and contend to the science development and things’ cognation, but this do not indicate that the query and contend can not go on without limitation, while the unitive recognition counts for nothing. The things’ development unifies motion and standstill as well as the development of theories. The reasons that the contend about religion nature is ceaseless and hard to reach a consensus are:on one hand, religion itself is a very complicated study object, and the multivocal word of religion tends to vagueness of research; besides, the Marx and Engels’religious views are not concentrated, so it is hard to grasp on whole; on another hand, subjectively, the subject background and certain view of the researcher make the definition of religion sophisticated to some extent, but at the same time lead to certain localization, short of wholeness, profoundability and the synthetic study with multidimensional and multi-angle of view, and these introspection can make our study on religion nature better.The view of functions is one of the important contents of Marxism religion view, and Marx’s the "Theory of Religion as Opium" is the research on religion from the angle of function in essence. Marx and Engels’ social role of proletariat revolutionist and ideologist decides that they used to analyze religious function from the angle of social revolution, especially the religious political function; and because the aculeate contravention between the German and papacy, so they boil the religious social function to the negative ones of oppression, cheat, spiritual narcosis, preserve the governance and collusion with them. But the negative religious function just an aspect of the religious function, the whole function can not be instead by the negative one. Along with the massive archaeology discovery and the publication of cultural anthropology works, Marx and Engels give new reorganizations to primitive communes and primitive religions, and those lead them to some new understand about the origin of religion and function. Then pointed that the religious function has two aspects, and they also believe religion is a kind method to understand the world. There mainly are three viewpoints:"view of two ways", "view of three ways" and "view of four ways". But at the same time, they all deem that Marx has pointed the theoretical way is different from the religious wan and artistic way; the former one is to know by abstract reason, and the latter one is by visual emotional. Marx put forward the proposition of "the way human being to know the world" mainly from the angle of mode of thinking, so, the religious way to know the world of Marx mainly means the ideological religion, while we should understand and explicate from the character of multi-factor:not only the ideological religion, but also the organic, ritualistic and active religion. For Engels’ "theory of religious frock", we should definitude the many meanings of it, and at the same time, we need distinguish and estimate different religious frock. Although Marx and Engels have more comprehensive understanding about the religious function, and make further development to their religion view, but along the constant development of society and religion, our understanding of religious function should be deepen, only like this, it can go along with the character of Marxism religion view which is keeping up with the times, can be compatible with socialism better, and be in-phase with the harmonious society.Religious research never avoids some important issues such as the origin, development and dying out in future of religion, these issues are also important parts of Marxism religious view. The religious origin is a controversial issue from modern times, presenting a situation of "a hundred schools of thought contend":Manito theory, worship theory, original inspire theory, animatisms theory, totem theory, pre-animatisms theory, and so on. They make the research of religion a splendid legacy, which can not only spur the multi-methods using in the religious study, but also cultivate the logical growth point. While, for many reasons, the religious research has been in a period of few study, becomes wounding down. Marx and Engels look for the religious origin from the common customs basis based on the former production. In the primitive religious origin, influenced by the epistemology angle of religionists in the 18th and 19th century, Engels mainly seek the religious origin from the limitations of epistemology; Marx consider the" alienation in work" as the origin of the classic society religion. The process they open up the religious origin is in fact a religion→political country→civil society→productive labor→practice process. Actually, we can boil the religious origin of Marx and Engels to natural origin, social origin, epistemology origin and psychological origin. The religion will go through a constant developmental process as soon as it comes into being. Looking at the classical religious evolutionism, new religious evolutionism, religious degeneration, protosomatic and creative religious developmental theory, they are all defective or even false. Directed by the historical materialism, Marx an Engels have proposed many religious developmental schematics, such as the natural religion→polytheism→monotheism schematics, spontaneous religion→artificial religion, and clan-tribe religion→nation-state religion→cosmopolitan religion, although the latter one is still synoptical to some extent, it is more scientific than the former ones, and do much meaning to the development of Marxism’ religious view. Religion is a production when history develops to certain phrase and develops along with the social advancement. How is its future developmental trend, forever or dying out? "Religious eternal theory" and "religious dying out theory" are two the complete opposed viewpoint about the religion future. The viewpoint of religion going to disappear of Marxism religious view has profoundly opened out the historical necessity and essential conditions of religious dying out, claims that it is a natural process of religion withering away, and can not be banned by war or law, needing a long period. The dying out of religion is necessary in theory, while it is endless in reality. During this long period, we need not only defer to the object rule, but also exert subjective initiative to accelerate the dying out of the religious exiting foundations.Theory should link with practice, and serve to the practice. Marxism religion view is historical materialism religious view, and also the direction to understand and deal with the religious problems rightly during the social revolution success and the process of modernization construction leaded by Chinese Communist Party and Chinese governmental leader. The abrupt of USSR and East Europe is neither the finality of Marxism nor the Marxism religious finality. Marxism (religious view) still exists and develops ratting, and has its value of the time. While to manifest and realize the present value it can not be without the all-around and scientific understanding and the explanation and setting to the new issues and situation, so we need not only back to classical works of Marx and Engels’religious theory, but also "back to Marx", "let Marx go to the present times" and "develops Marx". Stick to the methodology direction of Marxism religious view, lead the religion adapt to socialism actively, and construct harmonious society in order to make the religion a harmonious gene in the socialism harmonious construction.更多还原