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早在上世纪五六十年代,法国存在主义的马克思主义就立足于存在主义哲学对苏东哲学体系中的唯物辩证法展开了批判,并在某种程度上对辩证法进行了重构,其代表人物是萨特和梅洛—庞蒂。从存在主义哲学的视角来看,辩证法既不能适用于自然界,也不是纯粹的客观规律;辩证法有其限度,一方面,现实的历史规定了辩证法的界限,另一方面,我们只能在主体的历史性—在世性生存中重构辩证法。存在主义的马克思主义的批评,在一定程度上指出了传统唯物辩证法存在的问题,其对唯物辩证法的修正和改写对于我们今天重思唯物辩证法也具有较大的启发性。不过,借助于阿尔都塞的理论逻辑,我们发现存在主义的马克思主义所建构的辩证法并没有从根本上摆脱人本学和主体哲学的地基,因而无法从根本上拯救辩证法。
As early as the 1950s and 1960s, the French existential Marxism criticized the materialist dialectics in the Soviet and Eastern philosophical system based on the existentialist philosophy and reconstructed the dialectics to some extent. The representative figures It’s Sartre and Melo-Ponty. From the perspective of existentialist philosophy, dialectics can neither be applied to nature nor pure objective law; dialectics has its limits. On the one hand, the realistic history stipulates the boundaries of dialectics. On the other hand, Historicity - Reconstructing Dialectics in Existential Existence. Existentialist Marxist criticism points out to some extent the existing problems of traditional materialist dialectics. Its revision and rewriting of materialist dialectics is also of great enlightenment for us to re-think the materialist dialectics today. However, with the aid of Althusser’s theoretical logic, we find that the dialectics constructed by existential Marxism can not fundamentally get rid of the foundations of humanistic learning and subjective philosophy, and thus can not fundamentally save dialectics.