{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"5ee3a9c1-a919-4a39-8a32-f28ae74111d8","title":"回到马克思：经济学语境中的哲学话语（第四版）","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787214205940","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"5ee3a9c1-a919-4a39-8a32-f28ae74111d8","id":"5ee3a9c1-a919-4a39-8a32-f28ae74111d8","uuid":"5ee3a9c1-a919-4a39-8a32-f28ae74111d8","title":"回到马克思：经济学语境中的哲学话语（第四版）","normalized_title":"回到马克思经济学语境中的哲学话语第四版","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787214205940","isbns":["9787214205940","9783050033501","9783050033518","9783050042817","9783050033532","9783110485776","9783110457605","9783050033549","9783050033556","9783050033563","9783050033570","9783050036106","9783110517675","9783050033587","9783050033594","9783050045887","9783050033600","9783050033617","9783050033624","9783050033631","9783050033648","9783050033655","9783050046747","9783050034829","9783050045931","9783050042459","9783050033686","9783050060040","9783050042275","9783050033761","9783050038667","9783050033785","9783050033792","9783050033808","9783050033815","9783050033822","9783050041773","9783050041384","9783050041742","9783050037332","9783050037974","9783050033839","9783050033846","9783050033853","9783050033860","9783050033877","9783050033884","9783050033891","9783050033907","9783050034638","9783050034867","9783050041803","9783050049847","9783050036755","9783050060248","9783050033914","9783050033921","9783050033983","9783050033938","9783050061238","9783050033945","9783050033952","9783050033969","9783050033976","9783050034881","9783110517651","9783110583694","9783050046730","9783050033990","9783050034409"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":882,"navigation_url":"https://workshop.closeclaw.top/ai/book/5ee3a9c1-a919-4a39-8a32-f28ae74111d8","title_url":"https://workshop.closeclaw.top/ai/title/%E5%9B%9E%E5%88%B0%E9%A9%AC%E5%85%8B%E6%80%9D%EF%BC%9A%E7%BB%8F%E6%B5%8E%E5%AD%A6%E8%AF%AD%E5%A2%83%E4%B8%AD%E7%9A%84%E5%93%B2%E5%AD%A6%E8%AF%9D%E8%AF%AD%EF%BC%88%E7%AC%AC%E5%9B%9B%E7%89%88%EF%BC%89","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/5ee3a9c1-a919-4a39-8a32-f28ae74111d8/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/5ee3a9c1-a919-4a39-8a32-f28ae74111d8/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/5ee3a9c1-a919-4a39-8a32-f28ae74111d8","page_url":"https://workshop.closeclaw.top/api/ai/books/5ee3a9c1-a919-4a39-8a32-f28ae74111d8/page","search_url":"https://workshop.closeclaw.top/api/ai/books/5ee3a9c1-a919-4a39-8a32-f28ae74111d8/search"},"page":{"printed_page":290,"pdf_page":343,"physical_index":343,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"f7697e0e69621b127fc2eee57da27d5ec3b631f2d1d88bd20f22fcf034c98869"},"chapter":"第三章 人本学劳动异化史观与走向客观经济现实的复调语境","content":"马克思正是以这种经过费尔巴哈人本主义逻辑改造过的黑格尔的辩证法为批判武器，来体认他此时所面对的资产阶级经济学。这也是此时他所能抵达的对黑格尔“辩证法”进行超越的高度。\n\n所以，马克思会这样认同，“黑格尔的《现象学》及其最后——作为推动原则和创造原则的否定性的辩证法(Dialektik der Negativität)—的伟大之处首先在于，黑格尔把人的自我产生看作一个过程，把对象化(Vergegenständlichung)看作失去对象，看作外化和这种外化的扬弃；因而，他抓住了劳动的本质(Wesen derArbeit)，把对象性的人、现实的因而是真正的人理解为他自己的劳动的结果”①。在这里，马克思开始直接使用人本主义的话语来解蔽黑格尔的历史辩证法，但这并不是在关注辩证法的所谓“联系”和“发展”的一般特征，而恰恰是在强调辩证法的革命性和批判性，即否定的辩证法！马克思的解码结果如下：人与自身的类存在物所发生的现实的能动关系，只有通过人类本身的全部活动并且被作为历史的结果，才能使这种“类的力量”得以实现，但它又只能被当作对象，并“只有通过异化的形式才有可能”得以实现。具体地说，即马克思认为黑格尔已经看到人的本质是劳动这样一种现实的能动的活动关系。现实的人只有通过劳动走向自然的对象性(异化)，才能真实地实现自己。我们还须指出，在马克思批判黑格尔哲学的进程中发生了一个重要的文本事件，即当马克思写到(第三笔记本第三个“补入”中的第六小节)第13页时，突然重新转向国民经济学，开始步入他题注为第七小节的经济哲学批判，其内容为对资产阶级社会经济条件下的需要之异化的研究。我以为，这是马克思对黑格尔哲学的社会历史意义的一种自觉确认的初步表现。\n\n因此，马克思进而指出，由于“黑格尔站在现代国民经济学家的立场上。他把劳动看作人的本质，看作人的自我确证的本质；他只看到劳动的积极的方面，而没有看到它的消极的方面”①。对于这一指认，过去的传统研究大多数是直接赞成的，即批评黑格尔同时肯定劳动的外化(积极方面)和异化(消极方面)，而马克思是要肯定劳动的对象化却否定劳动异化。我认为，这还需要更深入的分析。马克思理解了黑格尔确证人的本质实际上是以资产阶级国民经济学为基础的，毋庸置疑，这一点是极为重要的。但由于马克思没有认识到劳动价值论的历史意义，所以他不可能理解黑格尔为什么会同时肯定外化和异化。因为，在以交换为基础的资产阶级社会经济存在中，生产本身的客观发生必然以“异化的”形式实现出来，这个所谓的“异化”用科学的话语来描述，就是由交换所导致的人与人关系被颠倒地表现为事物与事物的关系。从资产阶级社会的历史发生来考察这个“异化”，它始终是与生产总体同时发生的，因此绝不可能只承认资产阶级社会的生产方式，却不要“异化”。在对这一点的理解上，费尔巴哈式的人本主义伦理批判的现象学固然正确，却并不深刻。马克思在1846年以后才重新认可黑格尔现象学的这种对异化必然性的肯定。可见，传统研究对这一点的理解是有弊端的。\n\n马克思主义研究丛书·回到马克思\n\n①《马克思恩格斯全集》第42卷，人民出版社1979年版，第163页。\n\n290","previous_page":289,"next_page":291}