胡绳哲学思想研究

【作者】 李庆喜；

【导师】 胡为雄；

【作者基本信息】 中共中央党校 ， 马克思主义哲学， 2011， 博士

【摘要】 胡绳同志是中国共产党内比较有代表性的著名学者之一,他出生于纷乱复杂的思想斗争年代,成长于炮火纷飞的岁月中。他在中国马克思主义哲学的传播上,在中国近代史研究上,在中共党史研究上都作出了突出的贡献。他的哲学著作将马克思主义哲学的普遍原理与中国的具体实际相结合,通俗流畅,深入浅出,多次再版,深受广大读者欢迎,对中国现代马克思主义哲学的发展产生了深远的影响。胡绳的学术生涯可以分为三个时期。从20世纪30年代中期至1948是第一个时期。这时的胡绳活跃在思想斗争的第一线,发表了大量的哲学著作如《新哲学的人生观》、《辩证法唯物论入门》、《怎样搞通思想方法》等,产生了很大影响,被人们称为“神童”和“写作专业户”。第二个时期是从1949年至1979年,这是胡绳一生写作的低潮时期。由于对政治形势的困惑,胡绳似乎失去了写作的兴趣和动力,发表的文章不多,而且有些文章还带有应付政治需要的痕迹。1979年到2000年逝世是他学术生涯的第三个时期。拨乱反正之后,中国政治环境、学术环境日益好转,晚年的胡绳老骥伏枥,写出了许多有重要影响的著作,形成了学界著名的“胡绳现象”。20世纪二三十年代,以张君劢1923年初在清华大学的演讲为肇始,中国思想界在人生观问题上发生了激烈争论。为此,胡绳发表了《评〈给青年的十二封信〉》、《新哲学的人生观》等论著,阐述了他的历史唯物主义人生观思想。在这些论著中,胡绳批判了当时流行的其他各种人生观思想,阐述了他历史唯物主义人生观的哲学基础及其理论内容。在他看来,必须以辩证唯物主义作为人生问题的理论基础,积极主动地、有明确目的地把握人生,获得自由,实现个人对于社会的作用与价值,这就是青年应该持有的科学的人生观。理性精神长期被人们认为是西方哲学的一个光荣传统。胡绳认为,理性主义本身与唯心、唯物无关,理性主义不等于唯心主义,它本身更应该是唯物主义的方法。一种文化并非天生是理性或非理性主义的。文化是理性主义还是非理性主义是其生命阶段的反映。在它处于上升阶段,文化都是理性主义的,而当其没落时,它就是非理性主义的。理性主义的敌人是与唯心主义沆瀣一气的直觉主义、独断主义等等。理性主义有多种形态,真正的科学的理性主义是应该是马克思主义哲学的理性主义。在这种理性主义视域中,任何道德律令都必须经过理智的审查,而经过这种审查后,道德的理性也就成了理智的理性。理性就意味着科学,因为理性主义要求对事物进行合理的思考,科学方法的基本态度就是实事求是。理性也必然意味着要求自由,自由是走向民主的前提。要想实现人民的自由,首先必须在思想上唤起人民群众的自由意识,反对专制主义和愚民政策,通过革命实现民主。民主是中国的前途,这是中华民族实现团结与复兴的希望所在。胡绳毕生走马克思主义哲学大众化的学术道路,他在普及马克思主义哲学的工作中作出了重大的贡献。他一生中写了六本哲学专著,都取得了较大的成功。其中《哲学漫谈》、《辩证法唯物论入门》、《思想方法》和《怎样搞通思想方法》的内容都主要是涉及唯物辩证法思想。《辩证法唯物论入门》通俗、系统地讲解了辩证唯物主义的主要范畴的规律,《思想方法》则强调了唯物辩证法普遍联系观点,而在《怎样搞通思想方法》中,胡绳则对思想方法中的全局观作了通俗的说明。这些著作体现了作者思想方法论一个逐渐深化的发展过程。在思想斗争过程中,胡绳逐渐形成了马克思主义的群众史观,认为人民大众才是真正的“英雄人物”。他批判了历史复古主义思想,指出代表先进文化、先进生产力的新兴阶级一定要战胜代表落后文化、代表落后生产力的腐朽阶级,这是历史规律的体现。历史中的事物已经随着时间的流逝而成为“历史”。在今天具体的历史条件下,应该在吸收历史中的经验教训的基础上,在现实中把握新生力量,求得中华民族的革新之道。他用马克思主义唯物史观作为中国近现代历史分期的理论依据,为中国现代马克思主义历史学家、党史专家研究中国近代史、党史奠定了坚实的理论基础,对整个中国历史学界、党史研究界都产生了巨大影响。他阐述了历史研究的规律性问题,考察了史料考订与历史研究的辩证关系,批判了历史研究中的主观主义和各种唯心史观,为科学地研究社会历史指明了方向。晚年的胡绳又发表了大量的文章,对马克思主义与中国国情的关系,对中国近代史上社会主义与资本主义的复杂关系,对中国阶级与阶级斗争的过去、现状和未来,作出了新的思考和解读,为捍卫、发展马克思主义,为邓小平理论的传播和发展,都做出了卓著的贡献,从而形成为学术界所津津乐道的“胡绳现象”。胡绳的学术成就是多方面的,他的许多文章带有明显的政治痕迹。他的学术思想与中国共产党的革命事业几乎完全一致。虽然他自称自己的学术研究与政治并不矛盾,但事实上他的学术研究受到了政治的广泛影响。这些影响总体上是积极的,但是解放后的政治形势也给他带来了长期的困扰。不过改革开放后,他又能够适时的恢复自己早年实事求是的研究路线,反映了他学术研究中与时俱进的优秀品格。以今天的研究视角来看,胡绳的一些哲学思想显得过于“传统”,甚至已经不是哲学界的主流,但这并不能否定他的学术贡献。我们不能要求前人达到我们今天的研究水平,重要的是我们怎样理解前人的成就与不足,从而为今后马克思主义哲学的进一步发展找到借鉴。更多还原

【Abstract】 Hu Sheng, a member of CPC, is one of the most famous scholars. He was born in the complex times of ideology conflict and was brought up in war times. He makes a lot of outstanding contribution to the spread of Marxism Philosophy, the study on modern history of China and on the history of Chinese Communist Party. His works of philosophy connect the theory of Marxism philosophy with practice in China. They are smooth and easy to understand, so they are popular among readers and have exerted great influence on the development of Marxism philosophy in modern China.Hu Sheng’s academic career can be divided into three periods. In the first period of pre-1948, he worked actively on ideological struggle, and published a lot of philosophy works such as Life Outlook on New philosophy, the ABC of Dialectical materialism and How to Think, which influenced the society so much that earned him the name of“genius”and“writing specialist”. In the second period of 1949-1979, his writing career was at its worst because he felt confused about the political situation. It seemed that he had lost his interest in writing and the creativity was disappearing.However, the last period, times after 1979, witnessed new beginning in his writing career. In that period, the political and cultural environment became better and Hu Sheng, in his later years, wrote a large number of influential works, forming the well-known“Hu Sheng Phenomenon”.In 1920s and 1930s, hot dispute on life outlook started with Zhang Junmai’s speech in Tsing Hua University in early 1923. To react to this dispute, Hu Sheng published a series of works such as A Review on the 12 Letters to the Young and Life Outlook on New Philosophy to elaborate his historical materialism. In these works, He Sheng also criticized the incorrect outlooks on life prevalent at that time. Hu Sheng holds the opinion that any thoughts on life must be based on dialectical materialism and all the youth should live an active life and set specific life goals to seek for freedom and to realize one’s value.Rationalism has for long time been considered a glorious tradition in western philosophy. To Hu Sheng, rationalism has nothing to do with idealism and materialism and it is also not idealism…A culture is not born rational or irrational. It must be justified according to its stages. If it is in ascend stage, it is rational. Otherwise, it is irrational.The enemies of rationalism are intuitionism and dictatorialism, often connected with idealism. Rationalism has many forms, but the real rationalism is Marxism Rationalism. In Marxism Rationalism, all morals must be examined by reason. After being examined, the moral reason will become rational reason. Rationalism means scientific attitude, because it requires reasonable thought and a matter-of-fact attitude. It also requires freedom, as freedom is the premise for democracy. To fight for freedom for people, people’s consciousness of freedom must be aroused first. Then, people can stand up to fight against despotism and obscurantist policy, to realize democracy through revolution. Democracy is the future of China, and is where the hope for national unity and revival lies.In all his life, Hu Sheng devotes himself to the popularization of Marxist Philosophy and he contributes a lot to it. The six philosophy works of his represent his great achievement. Among these influential works, Random Talk on Philosophy, the ABC of Dialectical Materialism, Thought Way and How to Think all mainly elaborate materialist dialectics. In the ABC of Dialectical Materialism, the rules for the main categories of dialectical materialism are illustrated in detail. As for Thought Way, this work puts more emphasis on viewpoint of universal relation of materialist dialectics. In the book Thought Way, Hu Sheng makes clear explanation of the overall viewpoint in thought way. In all, these works embody the gradual development of the writer’s thought way.Hu Sheng holds that Historical Materialism is not philosophy, or we can say, his historical works represents his historical materialism. During the thoughts struggle, Hu Sheng gradually develops mass conception of history, arguing that people are real“heroes”. He criticizes ancientry worship and he points out that the emerging class representing advanced culture and advanced productive forces will undoubtedly conquer the decadent class representing backward culture and backward productive forces. As times pass by, the ancient things have become“history”. Therefore, under the current circumstances, we should learn a lesson from experience and grasp new forces to realize innovation. He bases historical segmentation of the modern history of China on Historical materialism and provides solid theoretical foundation for Chinese modern Marxism historian and CPC historian to study the modern history of China and the history of CPC, having great influence in academic circle.Hu Sheng elaborates the laws of historical research, investigates the dialectical relationship between the research on historical material and historical research, criticizes subjectivism and idealism and indicates the right direction for scientific research on social history.Hu Sheng, in his late years, writes a lot of works, in which he thinks over the relationship between Marxism and the reality in China, socialism and capitalism in modern history of China, the past, present and the future of classes and class struggle in China. Hu Sheng contributes a lot to the defending and furtherance of Marxism, to the spread and development of Deng Xiaoping Theory.Hu Sheng’s academic achievement is in many aspects and his works are branded with politics. His academic thoughts are in accordance with CPC’s revolution work. Although he denies the fact that his academic research has nothing to do with politics, it is widely affected by politics.The influence of politics is mostly positive, yet, the post-liberation political situation has brought him long-term puzzlement. Luckily, after the reform and opening-up, he adjusts himself to the new situation and retakes a scientific attitude towards research. From a modern research perspective, maybe some of Hu Sheng’s philosophy seem over-traditional and is outside of the mainstream, yet we shouldn’t doubt his contribution. It is unnecessary for us to require our predecessors be of the same level as us. What we need to do is learn from their achievement and find out their mistakes, so that we can further develop Marxism philosophy.更多还原