摘要: 苏东剧变后,作为20世纪思想家群体重要成员的东欧新马克思主义理论家对现代性问题进行了深入的思考。他们将共同体的道德精神与每个人的道德个性生成视为人类与人自身的激进需要和整体社会变革的内在组成部分,倡导以自主的道德实践重塑现代理性文明。通过分析现代性的悖论及其道德后果,揭示现代性的理性化逻辑及其道德危机的社会生产,他们提出以良知和责任构建道德自我,不断培育和生成道德个体和伦理共同体,从实践上使现代性合法化。他们的理论还是一种现代性理论,以真正实现现代性的本质和价值为旨归,其中贯穿的精神内核是马克思式的道德愿景和人道主义,因而可以被视为马克思主义人道主义的一种具体化。不过,我们显然不应该期待他们的现代性伦理批判能对我们所生活的世界提供完整而切近的解释。如何从马克思的学说以及其他一切有益的思想遗产出发,如何在新的历史条件下思考世界历史和革命实践,依然是我们尚待解决的问题。
Abstract: After the radical social changes in Soviet and East Europe, the neo-Marxist theorists of Eastern Europe, who were important members of the group of thinkers in the 20th century, gave in-depth thought to the question of modernity. They regarded the moral spirit of the community and the generation of each indi⁃ vidual’s moral personality as the radical needs of mankind and man himself and an intrinsic part of overall social change, and they advocated the reshaping of modern rational civilization through autonomous moral practice. By analyzing the paradoxes of modernity and its moral consequences, revealing the logic of moder⁃ nity’s rationalization and the social production of its moral crisis, they propose to construct the moral self with conscience and responsibility, and to cultivate and generate moral individuals and ethical communities, so as to legitimize modernity in practice. The theory is still a theory of modernity, aiming at the real realization of the essence and value of modernity, in which the spiritual kernel is Marxian moral vision and humanitarianism, and thus it can be considered as a materialization of Marxist humanitarianism. However, it is clear that we should not expect their ethical critique of modernity to provide a complete and relevant explanation of the world we live in. The question of how to think about world history and revolutionary practice in new historical conditions, starting from Marx’s doctrine and all other useful intellectual legacies, remains a problem that we have yet to solve.
[V1] | 2024-06-07 15:55:39 | PSSXiv:202406.00536V1 | 下载全文 |
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