环境思想视野中的马克思

西方环保主义者在如何评价马克思与环保思想之间的关系上之所以未成功是因为他们没能真正地理解马克思的自然概念。马克思的自然概念应包括三个层次:存在论层次、使用价值层次和价值层次。自然便是这三个层次的统一体。     

如何看待马克思和恩格斯的思想差别

怎样恰当地看待马克思和恩格斯在思想上的重要差别?“分工说”和“情境说”的解释都是不充分的;把恩格斯视为“第一提琴手”的观点妨碍了客观地看待这种差别;马克思思想的总体取向及马克思、恩格斯在不同意义上谈论马克思学说同达尔文进化论的相关性,表明马克思并未像恩格斯那样肯定自然辩证法;马克思、恩格斯之间的长期合作亦不能排除彼此误解的可能性。     

The concept of nature and historicism in Marx

Scholars of Marx often spend much effort to emphasize the socio-historical characteristics of Marx’s concept of nature. At the same time, from this concept of nature, one seems to be able to deduce a strong sense of historical anthropocentricism and relativism. But through an exploration of the results of Rorty’s discarding the distinction between “natural” and “man-made” and Strauss’ clearing up value relativism in terms of the concept of nature, people will find that historicism is a world outlook that brought its historical circumstances on itself. It neglects the fundamental role of nature in the structure of the relationships between nature and history. A modern result of it is that it fails to offer any universal norms. __________ Translated from Renwen Zazhi 人文杂志 (Journal of Humanities), 2005 (1)     

马克思与现代性问题

马克思作为生活在现代性盛期的思想家,对现代性做了深入的诊断和批判。作者认为,马克思不是一个狭隘的对资本主义进行功能主义批判的制度分析论者,而是一个现代性的辩证的批判者。首先,他继承了个人自由和全面发展的现代性规范理想;其次,他通过对资产阶级法治国家和市民社会的批判,揭示把现代性理想与资本主义现代化的内在矛盾,并从这一批判中揭示现代性的新的出路,即社会主义和共产主义。这一方案虽然在现实中面临着许多理论和实践难题,但仍然构成我们今天现代性话语不可超越的视域。     

论马克思恩格斯的制度伦理思想

取向制度伦理的研究是马恩对伦理学问题研究的革命性变革。在马恩看来,制度在本质上是社会化了的人类群体的结合方式,人的社会生活在本质上是一种制度化的生活,制度伦理对社会道德进步具有决定性意义,因而制度伦理建设也就成为人类走向自由而全面发展的历史必然。     

On Marx,Hegel, and Critical Theory in Postwar Germany: A Conversation with Iring Fetscher

This paper consists of an introduction to the life and work of Iring Fetscher by the interviewer, followed by a conversation with Fetscher, and notes. In the interview, Fetscher discusses his relationship to Marxism, Hegelianism, Lukács, and the Frankfurt School, as well as his critique of Althusser. The contribution of Fetscher, an extremely well-known German specialist on Soviet and Marxist thought, is here discussed in greater detail than anywhere else to date in the English-language scholarly literature.     

From Humanized Nature to Naturalized Humans―Li Zehou’s Transformation of the Classical Chinese “Tianren Heyi ” Paradigm Through the Lens of Kant and Early Marx

Li Zehou belongs among the ranks of the most important Chinese philosophers of the 20th and 21st centuries. In his complex theoretical system, he aimed to reconcile the Chinese cultural heritage with the demands of the contemporary world. Besides elaborating on traditional Chinese philosophy, Li launched many innovative views based on his understanding of specific developments in pre-modern and modern Western philosophy. His philosophy could be described as the search for a synthesis between Western and traditional Chinese thought and a specifically Chinese modernization. In order to provide a basic insight into Li’s specific methods of combining Kant, early Marx and classical Chinese philosophy, the present article investigates his elaboration of the traditional Chinese paradigm of “the unity of nature and man” (tianren heyi天人合一) through the lens of ideas about humanized nature (renhua de ziran人化的自然) and naturalized humans (ziranhua de ren自然化的人).     

Marx and Justice

Marx's thought about justice is essentialist and dialectical. It has been interpreted in terms of immoralism. It is rather a synthesis of the traditional natural law, based on the Aristotelian concept of nature as the potential for perfection or ideal fulfilment, radically different from the Hobbesian reductionist concept of nature as atomistic and mechanical; of the tradition of dialectics in its German idealist form; and of Feuerbach's humanism. Marx's explicitly realist idea of science reveals 'veiled wage-slavery'. Concentration on the market exchange, to the exclusion of the subsequent exploitative use of labour power, deceives exclusively analytic observers into the belief that there is some justice in capitalism. Marx characterized the proletariat as the 'universal class', capable of bringing about the fulfilment of the human essence in a family-style mode of production , because it is the victim of total injustice . However, he criticized workers for not rising above such bourgeois selfishness as demanding 'a fair wage', which is not even a coherent concept. Capitalism is not only a moral injustice, but an ontological injustice, a violation of the worker's humanity. It is coercion into alienation, fetishism and idolatry.     

Marx and Exploitation

The discussion of the adequacy of Karl Marx's definition of exploitation has paid insufficient attention to a prior question: what is a definition? Once we understand Marx as offering a “reference-fixing definition in a model” we will realise that it is resistant to certain objections. A more general analysis of exploitation is offered here and it is suggested that Marx's own definition is a particular instance of the general analysis which makes a number of controversial moral assumptions.     

Fanon and Marx Revisited

ABSTRACT

On this 200th anniversary of Marx’s birth, what can we learn from Fanon’s turn to Marx over 60 years ago? This paper reviews Fanon’s active engagements with Marx throughout his work from Black Skin, White Masks to The Wretched of the Earth; from the importance of Marx’s 18th Brumaire in Fanon’s thinking, to what he calls stretching Marxian concepts. In this moment of crisis and retrogression, what can we learn from Fanon’s creative use of Marxian categories?     

以马克思的学术精神研究马克思主义--致汉语马克思的第二个世纪

“汉语马克思”,指用汉语书写的马克思,已存在一个世纪了。此间,马克思主要被看作一个思想家和革命家而不是一个学者。马克思主义也主要被看作意识形态而不是学术思想。但事实上,马克思首先是一个学者,然后才是一个思想家和革命家。同时,马克思的马克思主义也首先是一种按照学术规范取得的学术成果,然后才是一种意识形态。无论如何,学术品质是马克思的马克思主义的首要因素。因此,我们应当以马克思的学术精神研究马克思主义,汉语马克思的第二个世纪首先应是一个学术世纪。     

"马克思与我们同行"

中国80多年的马克思主义,先后形成了“阶级斗争”和“生产力论”两大解读马克思主义的主要话语。这在一定意义上造成了对马克思主义理解的片面性。马克思理论的突出品格是社会批判和反对教条主义,其价值追求则是通过批判市场,消除经济暴政去达到“人类解放”。中国正在步入“马克思的问题域”,拒绝马克思就等于从一个方面拒绝吸取矫正市场经济发展的思想资源。     

Marx and Russia

I present the scope andcharacteristics of Marx's interest in Russiaand review its evolution. Initially, Marx'sattitudes were marked by russophobia,pronounced anti-panslavism, assessments ofRussia as an outpost of European reaction andcounterrevolution, and even as the head of aconspiracy to block the world revolution. Withtime, however, Marx came to consider Russia asthe country in which the outbreak of theRevolution was most likely. In his research forsucessive volumes of Capital, he readRussian theoretical works by, among others, V.Bervi-Flerovskij and A. Koshelev. Marx'sattitudes to the anticipated peasant revolutionin Russia remained ambivalent; to a certaindegree he feared its occurrence suspecting thatit could take on an `asiatic' hue.     

伍德对胡萨米:马克思和正义问题之争

伍德与胡萨米关于马克思是否批判资本主义为不正义之争是一场富有启发性的论争。本文从三个方面对这场论争做了简要的述评：(1)马克思批判资本主义社会是否基于某种正义观?(2)马克思是否认为资本主义剥削是不正义的?(3)在马克思的视野中,共产主义是否是一个正义社会?     

Nature as Muslim: Applying a Qur'anic Concept to the Bible

Eco-sensitive readings of both the Bible and the Qur'an have become common in recent years as scholars have drawn upon insights and methods from environmental studies to inform their interpretations of biblical and qur'anic passages. This article attempts to put the two texts in conversation with one another on this topic to show how what one of them has to say about the natural world can have an effect on how we understand and interpret the other. Some have argued that the Qur'an's view of nature is that it is “muslim” because it submits and conforms itself to the divine will. This article applies that idea to selected biblical texts that refer to various elements of the natural world. Rereading these passages from the Bible through the lens of the Qur'an's concept of nature as muslim can enable us to see important aspects of the biblical view of the environment that we might otherwise miss.     

马克思与罗尔斯论资本主义及市场的正义

马克思和罗尔斯似乎有着十分不同的正义观。马克思主张,正义概念的功能,在意识形态上表现为以主导生产模式所要求的操行,作为具有普遍约束性的律令。罗尔斯则主张,正义是社会制度的第一美德,它的法则可能被所有这样的人所认可:他们公正、合理地商讨的问题,是如何公平划分彼此之间在社会合作中的负担和利益。尽管体现在马克思和罗尔斯立场之间的种种重要不同仍然存在,但笔者认为,这两种正义观上显然不同的立场,是能够调和的。尽管受到黑格尔和康德的不同影响,马克思和罗尔斯的观点还是能显示出一致之处。在提出明确的正义政治概念时,罗尔斯认为,可以接受的正义原则,必须是在社会体制中能够实行的。这导致他的“康德式构成主义”,向黑格尔的观点靠近,在这一点上,马克思奠定了他对普遍的、社会先验的正义原则的拒斥。笔者认为,马克思和罗尔斯两人所追问的,都可以被看作是何种社会制度能够实现作为公平的正义原则。不过,其间仍有两点重要不同。首先,马克思憧憬的,似乎是一种超越休谟和罗尔斯所谓“正义环境”的社会,而对罗尔斯(2001,P177)来说,超越正义环境的社会则是乌托邦。其次,马克思认为,作为社会基础的市场关系应该被超越,因为这些市场关系天然地包含着生产者与生产的社会过程以及社会劳动产品的异化。虽然在超越正义环境的社会里,市场的消亡也许可能,罗尔斯却宣称,在要求必须公正解决竞争的任何社会里,市场消亡均不可能。笔者认为,如果将马克思对市场的拒绝,看作是从根本上拒绝“商品拜物教”,那么马克思和罗尔斯的立场就能调和。笔者的结论是,除了马克思关于未来无阶级社会概念中含有理想成分外,在资本主义及市场的正义观上,马克思和罗尔斯的立场相当接近。     

The Art of Nature: Hegel and the Critique of Judgment

This essay examines the reasons for Hegel's frequently professed claim that Kant's Critique of Judgment simultaneously reveals the internal limits of critical philosophy and opens the door to his own system of speculative idealism. It evaluates Hegel's contention that the conceptions of aesthetic experience, organic purposiveness, and the intuitive intellect developed in the third Critique together conspire to undermine the epistemological and metaphysical foundations of the theories of nature and freedom advanced in the first and second Critiques . Finally it explains how Hegel understands his logic and real philosophy as a realist and quasi-naturalistic alternative to Kant's subjective idealism, one that purports to generate a system of categories adequate not only to dead matter but also to organic life and free self-conscious spirit.     

Feuerbach and the Philosophy of Critical Theory

It is a hallmark of the Frankfurt School tradition of critical theory that it has consistently made philosophical reflection a central component of its overall project. Indeed, the core identity that this tradition has been able to maintain arguably stems from the fact that a number of key philosophical assumptions have been shared by the generations of thinkers involved in it. These assumptions form a basic ‘philosophical matrix’, whose main aim is to allow for a ‘critique of reason’, the heart of the critique of modern society, which emphasises the collective, historically situated and naturalistically grounded nature of rationality. In this matrix, Feuerbach's place has been only a minor one. This paper aims to show that there is more to be retrieved from Feuerbach for critical theory than at first meets the eye. The first section identifies key conceptual features that are shared by the central authors of the Frankfurt School. They signal a collectivist and materialist shift from Kant to Marx via Hegel. This shift is well adumbrated in Feuerbach's emphasis on the ‘intersubjective’ and social dependency of the subject. However, Feuerbach's decisive philosophical contribution lies in his insistence on the ‘sensuous’ modalities of intersubjectivity, that is, on the fact that the dependency of subjects on others for the formation of their capacities is mediated and expressed not only through language and other symbolic forms, but also and primarily through embodiment. This Feuerbachian ‘sensualism’ is a rich, original philosophical position, which is not soluble in Marx's own version of materialism. In sections II and III, I highlight the legacy of Feuerbach's sensualism in two areas of critical theory: first, in relation to the critical epistemology that grows out of the ‘philosophical matrix’ consistently used by critical theorists; and secondly, in relation to the arguments in philosophical anthropology that are mobilized to promote the critical project. In these two areas, Feuerbach's sensualism – his insistence on the embodied dimensions of cognition and action – represents a useful resource to resist the tendency of critical theory to translate its foundation in the critique of reason into a narrowly rationalistic enterprise.     

中国经济伦理学研究中的若干问题——兼论经济伦理学的学科性质

中国经济伦理学的研究虽然成果显著,但还存在着需要进一步澄清的三个相互关联的重要问题,即“理论性”与“应用性”问题、“伦理学”与“经济学”问题、以及“理想性”与“现实性”问题。这三个问题的正确理解有助于关于经济伦理学学科性质的合理界定,也有助于中国经济伦理学研究的继续深入。