【摘要】： 資本主義社會(huì)自始至終存在著商品、貨幣和資本的拜物教，這三重拜物教 構(gòu)成了人們直接面對(duì)的感性現(xiàn)實(shí)。它們作為顯在的“物相”，象魔障一樣遮蔽 了人們的眼睛和心靈，同時(shí)又作為異化的意識(shí)形態(tài)，滲透到了社會(huì)日常生活中， 構(gòu)成了人們的一種社會(huì)心理，其目的就是要消解人們對(duì)資本主義社會(huì)的反抗 性，論證資本主義的超歷史性。本文站在馬克思唯物史觀的立場(chǎng)上，從以下幾 個(gè)方面對(duì)之進(jìn)行了分析與破除。 第一部分：評(píng)述了馬克思在《資本論》中所描述的三大拜物教現(xiàn)象，指出 它的實(shí)質(zhì)就在于人們所創(chuàng)造的社會(huì)關(guān)系采取了物化形式并反過來(lái)奴役人們。拜 物教與物化是各從不同的方面對(duì)異化現(xiàn)象的描述。在西方馬克思主義者看來(lái)， 當(dāng)今社會(huì)，物化現(xiàn)象不論在廣度上還是深度上都較馬克思時(shí)代更為加劇了。面 對(duì)拜物教現(xiàn)實(shí)，人的主體地位的喪失是其必然結(jié)果。 第二部分：主要從三個(gè)方面分析了拜物教意識(shí)形態(tài)。拜物教本身就是異化 社會(huì)的意識(shí)形態(tài)，作為這種意識(shí)形態(tài)的理論表現(xiàn)的資產(chǎn)階級(jí)經(jīng)濟(jì)學(xué)，，其本質(zhì)是 一種特定形態(tài)的經(jīng)濟(jì)決定論，其研究方法是純自然科學(xué)方法無(wú)批判地引入社會(huì) 科學(xué)領(lǐng)域的結(jié)果，也就是典型的形而上學(xué)研究方法，其認(rèn)識(shí)論根源則是理論上 未加消化的“自在之物”�？傊@是一種非歷史主義的意識(shí)形態(tài)神話。 第三部分：闡述馬克思對(duì)拜物教的破除。馬克思是從理論與實(shí)踐兩個(gè)層面 破除拜物教的。理論就是現(xiàn)實(shí)的人及其歷史發(fā)展的科學(xué)，亦即唯物史觀；現(xiàn)實(shí) 層面上就是共產(chǎn)主義運(yùn)動(dòng)。總之，馬克思用歷史唯物主義科學(xué)地說(shuō)明了異化的 產(chǎn)生、拜物教的源起及其消除的道路。 總結(jié)：說(shuō)明馬克思對(duì)拜物教的破除體現(xiàn)了科學(xué)精神與人文精神的統(tǒng)一，用 現(xiàn)實(shí)的人的活動(dòng)把康德的“自在之物”變成了“為我之物”，高揚(yáng)了人的主體 性。
[Abstract]:From the beginning to the end of capitalist society, there are fetishism of commodity, currency and capital, which constitute the perceptual reality that people face directly. As a visible "object", they cover people's eyes and hearts like magic barriers, and as alienated ideologies, they permeate into the daily life of society. It constitutes a kind of social psychology, the purpose of which is to dispel people's resistance to capitalist society and to demonstrate the super-historical nature of capitalism. Standing on the standpoint of Marxist historical materialism, this paper analyzes and breaks it from the following aspects. The first part reviews the three phenomena of fetishism described by Marx in Capital, and points out that the essence of the fetishism lies in the materialized form of social relations created by people and enslaved people in turn. Fetishism and materialization are different descriptions of alienation. In the view of Western Marxists, the phenomenon of materialization is more serious than that of Marx in both breadth and depth. Facing the reality of fetishism, the loss of man's subjective status is the inevitable result. The second part: mainly analyzes the fetishism ideology from three aspects. Fetishism itself is the ideology of a alienated society. As a theoretical expression of this ideology, bourgeois economics is essentially a specific form of economic determinism. Its research method is the result of the uncritical introduction of pure natural science methods into the field of social science, that is, the typical metaphysical research method. Its epistemological root is the undigested "thing of freedom" in theory. In short, this is a non-historical ideological myth. The third part: expound Marx's deconstruction of fetishism. Marx broke down fetishism from two aspects: theory and practice. Theory is the science of human beings and their historical development, that is, historical materialism, and the communist movement in reality. In a word, Marx used historical materialism to explain scientifically the emergence of alienation, the origin of fetishism and the way to eliminate it. Summing up: it shows that Marx's breaking up fetishism embodies the unity of scientific spirit and humanistic spirit, and turns Kant's "things of freedom" into "things for me" with realistic human activities. It exalts the subjectivity of man.
【學(xué)位授予單位】：廈門大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2002
【分類號(hào)】：F091.91

【引證文獻(xiàn)】

相關(guān)碩士學(xué)位論文 前1條

1 王濤;馬克思的商品拜物教批判研究[D];華中科技大學(xué);2009年

本文編號(hào)：2383074