论文部分内容阅读
本文从卢卡奇的《历史与阶级意识》入手,具体地追问他如何能够把韦伯的合理化批判思想和马克思的资本批判思想融合在一起。文章通过考察卢卡奇的思想发展历程,指出他实际上是站在马克思主义的辩证法的立场上对韦伯的思想进行了包容和超越。卢卡奇之所以会超越韦伯的新康德主义的立场,是因为他从一开始就同时对资本主义社会的形式理性原则和浪漫主义原则展开了批判;而他后来之所以能够转向黑格尔主义的马克思主义的立场,则主要是因为他又同时吸取了来自宗教和辩证法等两个方面的思想来源;更进一步地说,卢卡奇之所以能够把宗教和辩证法等两方面的思想资源融合在一起,则主要是由于他受到了马克思的拜物教批判思想的直接影响。因而他最终站在商品拜物教批判的立场上扬弃了韦伯的合理化批判思想。
This article begins with Lukacs’s “History and Class Consciousness” and specifically asks him how to integrate Weber’s rationalized criticism with Marx’s capitalist critical thinking. By examining Lukacs ’thought development process, the article points out that he actually embodies and surmounts Weber’ s thought from the standpoint of Marxist dialectics. The reason why Lukatz goes beyond Weber’s neo-Kantianism is that he has simultaneously criticized the formal rationale and the romantic principle of capitalist society from the very beginning, and later he has been able to turn to Hegelianism Marxist position, mainly because he also learned from both religious and dialectical sources of thought; further, Lukacs was able to religion and dialectics and other two aspects of the ideological resources integration Together, it is mainly because he was directly influenced by Marx’s thought of fetishism. Therefore, he eventually abandoned Weber’s rationalization and criticism from the standpoint of commodity fetishism criticism.