本文關(guān)鍵詞： 市民社會(huì) 經(jīng)濟(jì)學(xué) 政治國(guó)家　出處：《西北師范大學(xué)》2012年碩士論文　論文類(lèi)型：學(xué)位論文

【摘要】：近代社會(huì)認(rèn)識(shí)的核心是個(gè)體與整體，或者說(shuō)是個(gè)人與社會(huì)共同體之間的關(guān)系問(wèn)題，亞當(dāng)斯密更強(qiáng)調(diào)近代個(gè)人與社會(huì)的有機(jī)聯(lián)系。他認(rèn)為，在經(jīng)濟(jì)活動(dòng)中個(gè)體和整體并不是對(duì)立的，，個(gè)人利己的經(jīng)濟(jì)活動(dòng)不僅不與公共利益相矛盾，相反卻可以促進(jìn)公共利益。個(gè)人只要參與到分工與交換的體系當(dāng)中，就會(huì)在“看不見(jiàn)的手”的調(diào)解下，實(shí)現(xiàn)與社會(huì)的統(tǒng)一。 斯密的這一社會(huì)認(rèn)識(shí)也給黑格爾以極大的啟發(fā)。從整體上看，黑格爾幾乎與斯密擁有相同的社會(huì)認(rèn)識(shí)，他的有關(guān)市民社會(huì)的特殊性原理和普遍性原理以及兩者的統(tǒng)一在斯密那里似乎都能夠找到原型，在這個(gè)意義上而言，黑格爾是一位斯密主義者。黑格爾通過(guò)對(duì)亞當(dāng)·斯密的國(guó)民經(jīng)濟(jì)學(xué)的深刻理會(huì)，確定了他的國(guó)家與市民社會(huì)理論是具備經(jīng)濟(jì)學(xué)性質(zhì)的。黑格爾的市民社會(huì)概念是以國(guó)民經(jīng)濟(jì)學(xué)為背景的經(jīng)濟(jì)學(xué)范疇。但是與斯密的觀(guān)點(diǎn)不同的是，在黑格爾那里，市民社會(huì)無(wú)論被描繪成自由的私人經(jīng)濟(jì)領(lǐng)域，其上面總有一個(gè)普遍的政治國(guó)家來(lái)完成社會(huì)福利等等的功能。 黑格爾希望依靠超越市民社會(huì)的力量來(lái)解決市民社會(huì)內(nèi)部的矛盾，來(lái)解釋國(guó)家與市民社會(huì)相分離，以及理性國(guó)家決定了市民社會(huì)的思想，這極大地影響了馬克思。馬克思市民社會(huì)思想的形成過(guò)程正是從信仰到懷疑再到批判這一理性國(guó)家與市民社會(huì)觀(guān)的過(guò)程。也正是因?yàn)槿绱�，黑格爾把市民社�?huì)僅僅看成是倫理的自我異化形態(tài)及人類(lèi)歷史發(fā)展中的一個(gè)過(guò)渡形態(tài)。這一認(rèn)識(shí)后來(lái)對(duì)馬克思產(chǎn)生了深遠(yuǎn)的影響。 馬克思的市民社會(huì)理論研究，可以說(shuō)是從批判黑格爾的市民社會(huì)理論開(kāi)始。馬克思在接受了黑格爾市民社會(huì)概念的經(jīng)濟(jì)規(guī)定的同時(shí)放棄黑格爾的國(guó)家哲學(xué)轉(zhuǎn)而去研究國(guó)民經(jīng)濟(jì)學(xué)。這種堅(jiān)持國(guó)家與市民社會(huì)二分的立場(chǎng)對(duì)于馬克思完成從國(guó)家到市民社會(huì)的轉(zhuǎn)變以及走向創(chuàng)立唯物史觀(guān)以及開(kāi)引政治哲學(xué)具有重要意義。
[Abstract]:The core of modern social cognition is the relationship between individual and whole, or between individual and social community. Adam Smith emphasizes the organic connection between modern individual and society. In economic activities, the individual and the whole are not antagonistic. The economic activities of the individual are not contradictory to the public interest, on the contrary, they can promote the public interest. As long as the individual participates in the system of division of labor and exchange, Under the mediation of the invisible hand, the unity with the society will be realized. Smith's social understanding also gave Hegel great inspiration. On the whole, Hegel had almost the same social understanding as Smith. His principles of particularity and universality of civil society and their unity seem to be able to find prototypes in Smith's sense, Hegel was a Smith. Hegel took a deep look at Adam Smith's national economics. Determined that his theory of state and civil society is of an economic nature. Hegel's concept of civil society is an economic category in the context of national economics. But unlike Smith's point of view, in Hegel's case, No matter the civil society is described as a free private economy, there is always a universal political state to fulfill social welfare and so on. Hegel hopes to rely on the strength beyond the civil society to resolve the contradictions within the civil society, to explain the separation of the state from the civil society, and the rational state that determines the ideas of the civil society. This greatly affected Marx. The formation process of Marx's civil society thought was exactly the process from belief to doubt to criticism of this rational state and civil society. Hegel regarded the civil society as a self-alienation of ethics and a transitional form in the development of human history, which had a profound influence on Marx. Marx's theory of civil society, Marx accepted the economic provisions of Hegel's concept of civil society and abandoned Hegel's national philosophy to study national economics. The dichotomy between family and civil society is of great significance for Marx to complete the transformation from state to civil society and to establish historical materialism and political philosophy.
【學(xué)位授予單位】：西北師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2012
【分類(lèi)號(hào)】：A811

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