【作者】 孔文清；

【导师】 余玉花；

【作者基本信息】 华东师范大学 ， 马克思主义与思想政治教育， 2007， 博士

【摘要】 本文以自律为视角对弗洛姆的道德哲学进行了系统的分析探讨，并在此基础上讨论了自律对我国社会转型时期道德建设和道德教育的启示。弗洛姆批判继承了康德、尼采和弗洛伊德的自律思想，认为道德是以普遍的人性为基础的对自我的肯定。弗洛姆认为，自律是整体的人为了实现自我的潜能，成为理性、爱等能力充分发展的人而为自己制定法则；道德是出于人自身、为了人自身的自我约束。在内容上，弗洛姆的自律道德是以人的潜能的实现为内容，善也就是肯定生命，展现人的力量；美德就是人对自身的存在负责任。道德是人自己对自己的反应。它是真正的人们自己的声音，这声音召唤人们返回自身，返回创发性的生活，返回充分和谐地发展——即成为彻底发展潜能的人。在形式上，弗洛姆认为，道德法则是由人自己而不是由其他的力量确定的，那些由上帝、权威等外在的力量所确定的，并以各种方式内化于人内心的道德律并不是自律，其实质仍然是他律。道德是以人性为基础，善与恶是从人性所蕴涵的问题中引出的，因此，对道德的认识也就是对人的认识。由于人的特殊性，弗洛姆反对客观主义的认识论，提出认识是主客体之间的融合，关于人的知识是体验性的知识。弗洛姆体验性知识强调的是，认识主体主观因素的客观性认识。自律在内容上是人的自我实现，是人的能力的发展，因此，道德自律也就是人的积极自由。自律在形式上排斥人以外的其他力量替人制定法则，也就是消极自由。一个道德的人也就是一个独立而自由的人。在积极自由与消极自由的关系上，弗洛姆认为消极自由是实现积极自由的条件，积极自由是消极自由的目的。仅仅有消极自由而没有人自身能力的发展，其结果是人们以各种方式逃避获得的自由。在意志自由方面，弗洛姆认为人有有限的意志自由，可以在由生理的、社会的条件决定的范围内，在实现自我的潜能和退化为物、丧失人的根本属性之间做出选择。弗洛姆认为，人是社会性的人，要实现自律道德必须创造一个有利于人的发展的社会。在批判资本主义社会的基础上，弗洛姆提出了关于新人和新社会的设想。但是，根据弗洛姆思想所包含着的内在逻辑推论：新人只能听从内心的召唤，新社会必须在经济、文化等所有的方面同时发生变革才能实现。这就使得他的理想人格和理想社会脱离了现实的社会基础，陷入了困境，难以成为现实。我国社会转型时期出现的道德失范现象将重建道德的任务摆在了我们的面前。在社会主义市场经济条件下如何进行道德建设?正确认识道德的自律性质是一个重要的问题。道德的性质是自律的，这就要求我们在道德建设和道德教育中不能只重视外在的规范约束，还要重视人的内在道德基础和内在的道德情感和道德动力。社会主义荣辱观的提出，将外在的道德规范约束和内在的道德情感和道德动力结合起来，是对道德的自律性质的理论自觉。道德自律要求我们在道德建设和教育中，以培养整体的道德人格为旨归，注重培养内在的道德基础，发展人的各种能力。更多还原

【Abstract】 From a perspective of autonomy, this dissertation probed into Frommian moral philosophy systematically, and on this basis, discussed its revelation on the Chinese moral construction and moral education in the transformation of the society.As a criticizer and successor to those autonomy theories of Kant, Nietzsche and Freud, Fromm think morality is the affirmation of oneself on the basis of universal human nature. Autonomy is a whole man constituting moral law for realizing his potential and becoming a man with fully developed capability of love, reason and so on. Morality is a self discipline for oneself and to oneself. Materially, the content of autonomy is a realization of one’s potential, and good is the affirmation of life and the unfolding of one’s power. Virtue is a responsibility for one’s own existence. Morality is a re-action of ourselves. It is the voice of our true selves which summons us back to ourselves, to live productively, to develop fully and harmoniously, that is, to become what we potentially are. Formally, moral law must be constituted by no other powers than man himself. Those laws which are constituted by exterior powers such as God or authorities and are internalized into our heart are not autonomic, but heteronomous in essence.On the basis of human nature, moral good and bad are induced from the question inherent in the primal condition of man. Thus, cognition to morality is equivalent to that of human nature. Because of man’s particularities, Fromm opposed objectivism epistemology, holding that cognition is interfusion between subject and object. The knowledge of human is experiential knowledge. The epistemology of Fromm tally with the pragmatistic turn of epistemology, the objective comprehension with a stress on the subjective factors in the process of cognition.Now that autonomy means the realization of man’s potential in content, autonomy is equivalent to freedom to. Since autonomy formally rejects constitution of moral laws for man by the other powers outside man, autonomy is equivalent to freedom from the other men’s interference. A moral man is an independent, free man. Between freedom to and freedom from, Fromm considered that freedom from is a condition of freedom to while freedom to is the aim of freedom from. If there is only freedom from, without the development of our own capability, man will try any means to escape from freedom. As to free will, Fromm argued that one has a limited will freedom to choose between the fulfillment of our own potentials and degeneration to a thing in the scope determined by physiological and social conditions.A human being is a social being, fulfilling autonomic morality requires a sane society in favor of man’s development. With a critical eye on capitalistic society, Fromm proposed his conception of a sane human being and society. However, because of the logic inlierent in his theory, he requested that man only has an ear to the voice of our true selves, a sane society can only emerge when all factors, economic, cultural, transform simultaneously. This meditation, therefore, lacks a realistic basis.A transforming society characteristic of disordered moral calls for a reconstruction of morality. It’s important to cognize the autonomic attribute of morality in a socialistic market economy. This property lays a stress not only on norm, but also on inner moral sensibility and drive. The socialistic concept of honor and disgrace emphasizes that the cohesion of moral norm and inner moral sensibility and drive is the result of cognition of the attribute of autonomic morality. In short, autonomic morality demands an aim for whole moral personality, attaches importance to human being’s inner moral sensibility and drive as well as development of all potentials of man.更多还原