本文關(guān)鍵詞： 馬克思 馬爾庫(kù)塞 人本主義 歷史唯物主義　出處：《沈陽(yáng)師范大學(xué)》2017年碩士論文　論文類型：學(xué)位論文

【摘要】：歷史唯物主義和人本主義作為馬克思主義哲學(xué)界兩個(gè)熱點(diǎn)的研究方向,隨著研究歷史的不斷積累,其本身也在不斷豐富自身的內(nèi)容和形式,延展出無(wú)數(shù)的命題和新的定義,是一代又一代馬克思主義哲學(xué)研究者必不可少的研究對(duì)象。馬爾庫(kù)塞也是歷史唯物主義和人本主義的研究學(xué)者之一,他用自己獨(dú)特的視角解讀了唯物史觀,不僅對(duì)構(gòu)建具有社會(huì)批判的理論具有重要影響,而且對(duì)我們深入解讀西方的人本主義化馬克思具有重要的理論意義。在馬爾庫(kù)塞的早期思想中。他還深受海德格爾的存在主義和現(xiàn)象學(xué)思想的影響。他一直強(qiáng)調(diào)馬克思主義哲學(xué)的歷史唯物主義是一種總體性的理論,它不僅包含哲學(xué)批判、經(jīng)濟(jì)學(xué)批判,同時(shí)還是強(qiáng)調(diào)理論要與實(shí)踐相結(jié)合,而且其最后必然也是指向革命的一種實(shí)踐。這些觀點(diǎn)在馬爾庫(kù)塞的早期思想中體現(xiàn)的很明顯。馬爾庫(kù)塞在探尋人本主義化歷史唯物主義的過(guò)程中,也是將思想的基礎(chǔ)與重心構(gòu)建在現(xiàn)實(shí)的人之上。馬克思認(rèn)為人和動(dòng)物的區(qū)別就在于人具有改造外部世界的實(shí)踐能力,具有對(duì)象化活動(dòng)的特質(zhì)。馬爾庫(kù)塞同樣將自己的觀點(diǎn)建立在人之上,但是不同于馬克思,馬爾庫(kù)塞認(rèn)為,在歷史唯物主義理論中,人的自由固然是根植于內(nèi)在本性的,并通過(guò)勞動(dòng)實(shí)踐得以實(shí)現(xiàn)。并在此基礎(chǔ)上加以深化研究,進(jìn)而提出歷史唯物主義本質(zhì)上是一種人本主義的理論。同時(shí)提出自己的“新感性”理論,也就是人本主義化歷史唯物主義思想的核心。馬爾庫(kù)塞批判西方社會(huì)借助科學(xué)技術(shù)使人喪失自主的意識(shí),控制人的內(nèi)心,尋求人的“自然的解放”,但是他對(duì)人的批判只停留在現(xiàn)象批判上,缺乏本質(zhì)性的批判,并且在根源問(wèn)題上缺乏一定的經(jīng)濟(jì)分析和階級(jí)分析�？v然理論有一定的局限性,但馬爾庫(kù)塞的人本主義化歷史唯物主義思想依然為我們?cè)诂F(xiàn)時(shí)代的實(shí)踐中提供了重要的啟迪作用,為我們揭示了人文關(guān)懷的重要性,為構(gòu)建新世紀(jì)的世界觀提供了理論支持,為可持續(xù)發(fā)展戰(zhàn)略的實(shí)施提供了依據(jù)。從而為我們立足中國(guó)現(xiàn)當(dāng)代的建設(shè)與實(shí)踐,實(shí)現(xiàn)馬克思主義哲學(xué)的時(shí)代化創(chuàng)造了條件。
[Abstract]:Historical materialism and humanism as two hot research directions of Marxist philosophy, with the accumulation of research history, its own content and forms are constantly enriched. Extending numerous propositions and new definitions is an indispensable research object for generations of Marxist philosophical researchers. Marcuse is also one of the scholars of historical materialism and humanism. He interprets historical materialism from his own unique perspective, which not only has an important impact on the construction of a theory with social criticism. Moreover, it is of great theoretical significance for us to understand the humanization of Marx in the West. In Marcuse's early thought, he was also deeply influenced by Heidegger's existentialism and phenomenology. The historical materialism of Marxist philosophy is a general theory. It not only includes the criticism of philosophy and economics, but also emphasizes the combination of theory and practice. Finally, it must be a kind of practice pointing to revolution. These viewpoints are clearly reflected in Marcuse's early thoughts. Marcuse is exploring the process of humanism and historical materialism. Marx believed that the difference between human beings and animals lies in the ability of human beings to transform the outside world. Marcuse also bases his views on human beings, but different from Marx, Marcuse believes that in historical materialism theory. Human freedom is rooted in the inherent nature, and through the practice of labor can be realized, and on this basis to deepen the study. Then it puts forward that historical materialism is essentially a kind of humanism theory, and at the same time puts forward its own "new perceptual" theory. Marcuse criticizes the western society with the help of science and technology to make people lose their consciousness of independence, control their hearts and seek their "natural liberation". However, his criticism of people only stays on the criticism of phenomenon, lack of essential criticism, and lack of certain economic analysis and class analysis on the root of the problem, even though the theory has some limitations. However, Marcuse's humanistic historical materialism still provides us with an important enlightening role in the practice of the present era, and reveals the importance of humanistic care for us. It provides theoretical support for the construction of the world outlook in the new century, and provides the basis for the implementation of the sustainable development strategy, thus giving us a foothold in the construction and practice of the present and contemporary China. Realizing the epoch of Marxist philosophy has created conditions.
【學(xué)位授予單位】：沈陽(yáng)師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：B712.59

【參考文獻(xiàn)】

相關(guān)期刊論文 前10條

1 馮爭(zhēng);楊樂(lè)強(qiáng);;馬爾庫(kù)塞的消費(fèi)異化思想及對(duì)我國(guó)的警示意義[J];鄭州輕工業(yè)學(xué)院學(xué)報(bào)(社會(huì)科學(xué)版);2016年Z1期

2 朱春艷;;《現(xiàn)代技術(shù)的一些社會(huì)意義》:馬爾庫(kù)塞社會(huì)批判理論的轉(zhuǎn)折點(diǎn)[J];科學(xué)技術(shù)哲學(xué)研究;2016年04期

3 李世書(shū);;人與自然關(guān)系的異化與雙重解放:馬爾庫(kù)塞的生態(tài)批判與革命[J];江西社會(huì)科學(xué);2016年06期

4 姚堯;;評(píng)馬爾庫(kù)塞對(duì)歷史唯物主義的人本主義化[J];南京政治學(xué)院學(xué)報(bào);2016年03期

5 司曉靜;;勞動(dòng)批判作為一種革命理論的哲學(xué)基礎(chǔ)——基于馬爾庫(kù)塞《歷史唯物主義的基礎(chǔ)》的分析[J];武漢科技大學(xué)學(xué)報(bào)(社會(huì)科學(xué)版);2016年02期

6 陳毅;陳世鋒;;技術(shù)合理性的非理性——馬爾庫(kù)塞關(guān)于技術(shù)理性的批判[J];宜賓學(xué)院學(xué)報(bào);2016年03期

7 張秀琴;;馬爾庫(kù)塞對(duì)馬克思“巴黎手稿”解讀的貢獻(xiàn)[J];北京大學(xué)學(xué)報(bào)(哲學(xué)社會(huì)科學(xué)版);2016年02期

8 黃璇;;技術(shù)控制及其超越:從海德格爾到馬爾庫(kù)塞[J];國(guó)外社會(huì)科學(xué);2016年02期

9 秦步煥;;馬爾庫(kù)塞的社會(huì)主義觀評(píng)析及啟示[J];濟(jì)寧學(xué)院學(xué)報(bào);2016年01期

10 張孟杰;;馬爾庫(kù)塞的分析哲學(xué)批判[J];貴州社會(huì)科學(xué);2016年02期

相關(guān)碩士學(xué)位論文 前2條

1 劉陽(yáng);發(fā)達(dá)工業(yè)社會(huì)極權(quán)主義研究[D];云南大學(xué);2013年

2 徐特;馬爾庫(kù)塞“單向度的人”的思想述評(píng)[D];遼寧大學(xué);2012年

，

本文編號(hào)：1481087