本文選題：人性的異化 + 人性異化�。� 參考：《探索與爭(zhēng)鳴》2017年05期

【摘要】：正人的問(wèn)題是一個(gè)古老的問(wèn)題,而現(xiàn)實(shí)生活又總是把它變成一個(gè)必須面對(duì)的問(wèn)題,尤其在中國(guó)經(jīng)濟(jì)快速增長(zhǎng)、社會(huì)結(jié)構(gòu)急劇變遷的背景下,比如人性的異化現(xiàn)象就很新鮮。在既肯定物質(zhì)成就對(duì)文明的意義,又把對(duì)物質(zhì)的欲望當(dāng)作人性的異化進(jìn)行批判的"悖論"下,突出如中國(guó)幾代農(nóng)民工的實(shí)踐就深陷困境,為了可能的富裕生活和模糊的美好明天,他們甘愿放棄自己的"人的世界和人的關(guān)系",而進(jìn)入各種現(xiàn)代形式的人性異化。然而,在目前的中國(guó)社會(huì)科學(xué)研究中,圍繞"人是什么"這一基本命題,并沒(méi)有形成不言自明的基本共識(shí)。一方
[Abstract]:The question of human being is an old question, and real life always turns it into a problem that must be faced, especially in the context of rapid economic growth and dramatic changes in social structure, such as the alienation of human nature, which affirms the significance of material achievement to Wen Ming and the desire for material as human nature. Under the "paradox" of critique of alienation, the practice of several generations of migrant workers in China is in a deep dilemma. For the possible rich life and a vague and beautiful tomorrow, they are willing to give up their own "human world and human relations" and enter a variety of modern forms of human alienation. However, in the current social science research in China, the "people" are around "people". What is this basic proposition does not form a self-evident basic consensus.
【分類號(hào)】：C12
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本文編號(hào)：2070919