生存论转向与马克思的实践哲学

生存论转向是在清理当代哲学的主题转换及其问题时,结合当代人类生存实践活动、社会结构以及文化传统的当代变迁与转型的剖析,进而形成的对当代哲学存在论转换及其方向的理论追求的创构努力。古希腊的存在(tobe)及存在论(Ontology)中所蕴含的生存及生存论的丰富内涵,被此后的实存(exsistere)及实存论取代生存主义哲学开启了生存论转向,但此转向作为一项历史性使命,绝不限于此。当代西方浓厚的语言哲学以及后现代相对主义背景表明,仅仅在西方范式下推展的生存论转向已走向终结。在这一情形下,内在地超越于西方并蕴含着人类性哲学方向的马克思的实践哲学在生存论转向中的重要意义将会彰显出来,马克思实践哲学以及其中蕴含的实践一生存论实际上有理由被看作“-3代哲学生存论转向的真正目标,只不过,在人类解放论的理论预设内,生存论转向作为人的不断生成、自我超越和创造的历史性的存在,本身就存在着一种未竟性与不可终结性。     

从马克思哲学的展开逻辑看其无神论特质

坚持彻底的无神论是马克思哲学的内在品格,超越宗教史观是历史唯物主义创立的重要前提。马克思恩格斯认为,对宗教产生根源的分析比对宗教进行单纯的外在批判更加重要,只要揭示出人类社会的发展规律,找到人的解放的科学的实现路径,宗教最终会自行消亡,因此,马克思哲学主要致力于对宗教赖以产生的社会基础进行深入剖析。马克思哲学展开逻辑的每一环节,都没有把实现人的解放寄托于任何超自然的力量,马克思哲学的形成和发展过程,也就是其无神论思想的展开过程,揭示这一过程,是深刻理解马克思哲学无神论特质的关键。     

马克思思想的当代意义（笔谈）——马克思与实践哲学

如果说在70年前葛兰西把马克思哲学称为“实践哲学”,多少是为了逃避狱中法西斯主义严酷的书报检查,那么在今天,“马克思哲学是实践哲学”已经成了人们竞相称引的命题,实践哲学的口号已经失去了轰动效应。但是,一些论者无论对实践哲学的理解还是对马克思哲学之为实践哲学的根据的理解中都存在着严重的问题。这些问题不解决,马克思实践哲学研究就不可能得以深入。     

实践唯物主义:马克思开辟的哲学道路

标志着马克思哲学形成的<关于费尔巴哈的提纲>和<德意志意识形态>这两个重要文献所表明的是:马克思在哲学上实现的革命变革,并不是像传统的马克思哲学解释者所认为的那样,用除去了唯心主义的黑格尔辩证法去克服费尔巴哈唯物主义"形而上学性"的主要缺点,先建立辩证唯物主义,然后把辩证唯物主义推广和运用到历史领域,再创立历史唯物主义.而是在哲学史上第一次确立了科学的实践观,在科学实践观的基础上,马克思提出和贯彻一条从实践出发去考察自然、人和社会的实践唯物主义哲学路线,因而克服了费尔巴哈唯物主义的"直观性"这一主要缺点以及由这一主要缺点所派生出来的形而上学性以及不彻底性等缺点,从而实现了唯物主义与辩证法的统一、唯物主义自然观和唯物主义历史观的统一,实现了哲学史上的伟大变革.因而,马克思所开辟的是一条实践唯物主义的哲学道路.     

技术研究的一种哲学进路——马克思生存论之视角、思路与方法

目前技术研究得到很大关注,体现出多种研究进路,主要有:存在论研究、价值论研究、认识论研究、知识论研究,STS、技术批判主义,以及方兴未艾的后现代建构主义技术研究等,其呈现纷繁复杂     

马克思哲学与德国古典哲学会议

2016年11月19—20日在复旦大学举行,由复旦大学哲学学院和复旦大学当代国外马克思主义研究中心主办,主题为“马克思哲学与德国古典哲学”。来自国内部分高校、科研院所近30名学者参加会议讨论,涉及马克思哲学与黑格尔哲学、马克思哲学与康德哲学、马克思哲学中的辩证法等议题。     

经济学视域与青年马克思的哲学发展

本文通过对青年马克思的“巴黎笔记”与《1844年经济学哲学手稿》、“布鲁塞尔笔记”与《关于费尔巴哈的提纲》及《评弗里德里希·李斯特的著作〈政治经济学的国民体系〉》、“曼彻斯特笔记”与《德意志意识形态》等相关著作的文本学考察,剖析了青年马克思的经济学研究与其哲学思想发展之间的紧密联系,并以此为基础,对“实践”、“物质生产”等马克思哲学中的基本概念重新进行了梳理。     

传统本体论哲学的终结和马克思哲学变革的实质

本文从讨论Ontology的译名开始,主张严格区分作为一门哲学分支学科的“存在论”,和作为一种特定哲学理论形态的“本体论”两个概念;通过对传统西方哲学所代表和象征的哲学理念的把握,揭示了其基本特征和历史命运;进而从马克思哲学与传统西方哲学的否定性关系视角,阐明了马克思哲学变革的实质和意义。作者认为,马克思哲学在哲学史上最具深远意义的革命变革,就在于它通过对传统本体论哲学的批判和超越,开创了哲学发展的新方向．奠定了哲学发展新形态的基础。     

反讽、主体与内在性——兼论马克思哲学中的反讽维度

浪漫反讽与马克思的反讽虽然都共同体现着一种强烈的主体性,但马克思的反讽不是审美反讽,而是实践反讽。这种反讽虽然告别了意识的内在性,却仍然明显保留着另一种内在性——价值内在性。由此,应该防止日益兴盛的把马克思实证主义化和世俗主义化的倾向。     

“中国马克思哲学高峰论坛(2011)”综述

2011年11月18-20日,由中共中央编译局、徐州师范大学、《江海学刊》联合主办,徐州师范大学当代中国马克思主义哲学范式创新研究中心承办的"中国马克思哲学高峰论坛(2011)"在徐州师范大学召开。来自中国社会科学院、北京大学、中国人民大学、吉林大学、复旦大学、南京大学、武汉大     

论马克思实践哲学的政治意蕴

In order to deepen the studies on the philosophy of practice, it is essential to explore the political significance of Marx's philosophy of practice. Marx's philosophy of practice is rooted in the problem of modernity and the separation between “individual subjectivity” and “societal community” in the modern context is the basic background of Marx's practical philosophy. It is the basic interest of Marx's philosophy of practice to find a way to end this separation via critique of civil society. Therefore, Marx's philosophy of practice has a clear significance, which manifests in the following aspects: one is “liberation politics,” and the other, “the regulatory mode of the socio-political institution.” Translated by Zhang Lin from Zhexue Yanjiu 哲学研究 (Philosophical Research), 2007, (1): 3–10     

Globalization and the contemporary development of Marxist philosophy: precondition, problem domain and research outline

Globalization was just emerging but did not really take shape during Karl Marx’s time. In fact, both Karl Marx and Engels predicted the trend of globalization but did not really live in such a time. Therefore, globalization is still a new issue and a new research area for Marxist philosophy today. Based on the distinctions between some important concepts such as globalization and modernization, this paper probes the problems concerning the development of modernity theory, social morphology and civilization theory, and the Marxist theory of values raised in the process of globalization. The paper also explores some theoretical issues concerning the socialist modernization with Chinese characteristics in the Marxist philosophy, and contemplates possible research areas, angles and methods of Marxist philosophical research in the global era. __________ Translated from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2005 (9) by Ouyang Kang, Liu Yumei, Zhu Lingling     

《哲学通论》与当代中国哲学

本文以《哲学通论》对哲学的追问为线索,阐述了当代中国哲学对哲学的重新理解,以及由此实现的哲学自身的思想解放和哲学的理论自觉。     

On experimental philosophy and the history of philosophy: a reply to Sorell

In this paper, we reply to Tom Sorell’s criticism of our engagement with the history of philosophy in our book, The Theory and Practice of Experimental Philosophy. We explain why our uses of the history of philosophy are not undermined by Sorell’s criticism and why our position is not threatened by the dilemma Sorell advances. We argue that Sorell has mischaracterized the dialectical context of our discussion of the history of philosophy and that he has mistakenly treated our use of the history of philosophy as univocal, when in fact we called on the history of philosophy in several different ways in our text.     

《周易》和儒家人文哲学--从差异比较的视角作重新诠释的尝试

本文以提示<易经>"三才之道"的意蕴为契入点,通过易儒互动、会通过程的考察,探讨儒家人文哲学的宇宙论根据及其有原创意义的思维模式,又采用中西哲学差异比较的方法,概括出"有机人本"、"宗法群体"、"主观能动"、"道德理性"四项观念,剖析和诠释儒家人文哲学的内容特质和精神价值,进而为合理评价儒家哲学人文资源的现代意义提供必要的条件和依据.     

Revival and significance of political philosophy at present time

Taking a panoramic view on the history of modern philosophy, we can learn that political philosophy, a new arena for modern philosophy, has become an important field in philosophical studies since the later half of the 20th century. As far as the problem domain of political philosophy is concerned, political philosophy is only a special form of philosophy. The revival of political philosophy, however, indicates that philosophical inspection of political matters has regained legitimacy, and also means the restaging of philosophy as a knowledge type at modern times. In one sense, we can view the newly-revived political philosophy as typical modern philosophy, because its problem domain, its unique angle of looking into the life world and its ideal concern about the actual world make it one of the best ways in which we can reflect the existence of mankind in modern times. __________ Translated from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2005 (6) by Teng Jianhui     

On the study of foreign philosophy in Chinese cultural construction and its future

Since the “Conference on Foreign Philosophy” held in Wuhu in October 1978, the study of foreign philosophy in China has undergone a prosperous stage. This article discusses the significance of the study of foreign philosophy in the context of renovation, transformation and remolding of Chinese contemporary culture, explores the role of the discipline in the context of Chinese cultural construction, and anticipates the future of this discipline. A cross-cultural perspective is needed for a proper understanding of the significance of the learning and study of foreign philosophy in Chinese cultural construction; otherwise we might fall into cultural conservationism. Secondly, to make philosophy and social sciences prosperous is also a task for foreign philosophy studies, and whether or not foreign philosophy can be well studied should be a mark of the prosperousness of the construction of Chinese culture. Finally, philosophy is a product of human beings and should eventually serve human beings. Chinese culture should open itself up to the world and so should foreign philosophy studies in China. __________ Translated from Jiangxi Shehui Kexue 江西社会科学 (Jiangxi Social Sciences), 2005 (2) by Chen Yuehua & Ma Minghui     

The reception of western philosophy in the Lithuanian philosophy of religion

The article examines the reception of Western philosophy in Lithuanian philosophy of religion. The purpose is to show how the discourse of philosophy of religion came about in Lithuania. This branch of philosophy has been not only culturally and socially important in Lithuania, it has been significant as well for the formation and maintenance of national identity. By the same token, it also was the most developed and controversial theoretically. The first part of the article lays out the genesis of the autonomous Lithuanian philosophy of religion, though strongly influenced by the transformations in the broader context of European philosophy. For that reason it will be useful to present the ideas of the most prominent Lithuanian thinkers in the field who have successfully adopted and adapted vital trends in Western philosophy into the Lithuanian cultural and intellectual context. The second part of the article is less historical and more problematic as it deals with specific issues concerning faith, God, anthropological problems as reflected in the works of contemporary Lithuanian philosophers of religion. Only after having explored certain affiliations of Lithuanian philosophy of religion with Western thought can we state that, although the latter was the necessary precondition of the former, Lithuanian philosophy of religion does substantiate its sovereign status while correlating in an original way major cultural transformations with the changes in theoretical context, according to the specific concerns of Lithuanian society. In addition, this historical and philosophical examination aims to look at the formation of Lithuanian identity, mentality, values, their roots in the Christian tradition as well as the capacity to respond at critical historical moments.

Disputes over Philosophical Views in the First Half of the Twentieth Century and Development of Contemporary Chinese Philosophy

To explore the development of contemporary Chinese philosophy, fundamentally, is to explore the development of Marxist philosophy in contemporary China. The disputes over philosophical views in Chinese academic circles during the first half of the twentieth century have been focused on understanding Marxist philosophy from such aspects as “what kind of philosophy Chinese society needs,” “the relation of philosophy to science,” and “philosophy as an idea to reflect on one’s life.” These explorations have provided us a significant ideological insight into the development of Marxist philosophy and contemporary Chinese philosophy; that is, in contemporary China, Marxist philosophy, as a doctrine of the liberation and all-round development of human beings, exists not only as a kind of “doctrine” or “academy” but also as a kind of widely accepted “xueyuan (academic cultivations)” among people. Translated by Zhao Zhiyi from Jourmal of Jilin University (Social Sciences), 2005:1     

The anthropological tradition in the philosophy of medicine

The tradition of anthropological medicine in philosophy of medicine is analyzed in relation to the earlier interest in epistemological issues in medicine around the turn of the century as well as to the current interest in medical ethics. It is argued that there is a continuity between epistemological, anthropological and ethical approaches in philosophy of medicine. Three basic ideas of anthropologically-oriented medicine are discussed: the rejection of Cartesian dualism, the notion of medicine as science of the human person, and the necessity of a comprehensive understanding of disease. Next, it is discussed why the anthropological movement has been superseded by the increasing interest in medical ethics. It is concluded that the present-day moral issues cannot be interpreted and resolved without clarification of the underlying anthropological images.