论文部分内容阅读
考茨基作为第二国际最有代表性的理论家,对于精神生产的论述引人注目。考茨基将精神生产大体分为教育、艺术和传媒三个板块,分别为国家社会、个体、资本主义企业经营。考茨基认为尽管无产阶级政权为艺术和科学的发展提供了更多的个人自由,但是假如它将精神活动束缚在国家财力支撑之上,恰是抵消了它所提供的全部自由。为此他提出了著名命题:“物质生产的共产主义,精神生产的无政府主义。”这个命题中的无政府主义或许是一种权宜之计,但是它对于理解马克思主义文化理论的发展脉络,迄至今日所提供的还远不止是乌托邦和反乌托邦意义。考茨基晚年致力于为历史唯物主义辩护,着目点亦是基础和上层建筑这个马克思文化思想中的著名命题。虽然带有社会进化论的印记,但是如胡汉民所言,它不因第二国际时过境迁而销声匿迹,而不失为第二国际最有代表性的理论范型。
Kautsky, as the second most representative international theorist, made a remarkable remark about the theory of spiritual production. Kautsky divides spiritual production into three major sections: education, art and media, which are run by state social, individual and capitalist enterprises. Kautsky believed that although the proletarian regime provided more personal liberty for the development of the arts and sciences, it would have been to offset all the freedom it provided if it bound its mental activities to the financial support of the state. For this reason, he put forward the famous proposition: “Anarchism in the proposition” Communism of material production, Spiritual production of anarchy. "Anarchism may be an expedient measure, but it is also an excuse for understanding the development of Marxist theory of culture The context we have provided so far is more than utopian and dystopian. Kautsky’s later years devoted himself to defending historical materialism, and his point was also a well-known proposition in Marxist cultural ideology of superstructure and superstructure. Although with the mark of social evolution, as Hu Hanmin said, it will not disappear due to the passage of the second international time, but it will be the second most representative international theoretical paradigm.