作为意识形态之中介的国家——马克思恩格斯理论视域下意识形态与国家的关系再阐释
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摘要
在学界对意识形态与国家之间关系的研究中,一个重要但是很少关注到的问题是:国家对意识形态的功能是什么?从马克思恩格斯理论的视域来看,国家既是阶级统治的工具,也是社会管理的机关,其兼具特殊性和普遍性的双重属性使得国家成为意识形态获得普遍性的中介。然而,在国家成为意识形态之中介的过程中,国家因其面对全体社会成员的普遍性而由此获得的独立性是有限度的,这是因为特殊阶级总是要在国家的普遍性中实现自己的特殊利益,因此社会成员有可能放弃对国家所支撑的意识形态的认同。为避免此种情况,国家就要运用国家机器进行规训和规制,从而达到增强意识形态的普遍性形式、消除其特殊性痕迹的效果。对意识形态和国家的关系进行再阐释,对于我们在理论上深刻把握意识形态的客观规律,在实践中加强意识形态工作是有价值的。
In the academic research of the relationship between ideology and state, an important question that is rarely concerned is: what is the function of state to ideology? From the view of Marx and Engels' s theory, state is not only a tool for class rule, but also an organ of social management, so its particularity and universality make state the intermediary of ideology's universality. However, in the process of state as the intermediary of ideology, state's independence from its universality to all members of the society is limited, that is because the special class always wants to realize its own special interests in the universality of state, which may lead to the situation that members of the society might abandon the identity of ideology supported by state. To avoid it, state will use national machinery to discipline and regulate, so as to enhance the universal form of ideology and eliminate the trace of its particularity. Reinterpreting the relationship between ideology and state is of great value for us to grasp the objective laws of ideology in theory and to strengthen ideological work in practice.
In the academic research of the relationship between ideology and state, an important question that is rarely concerned is: what is the function of state to ideology? From the view of Marx and Engels' s theory, state is not only a tool for class rule, but also an organ of social management, so its particularity and universality make state the intermediary of ideology's universality. However, in the process of state as the intermediary of ideology, state's independence from its universality to all members of the society is limited, that is because the special class always wants to realize its own special interests in the universality of state, which may lead to the situation that members of the society might abandon the identity of ideology supported by state. To avoid it, state will use national machinery to discipline and regulate, so as to enhance the universal form of ideology and eliminate the trace of its particularity. Reinterpreting the relationship between ideology and state is of great value for us to grasp the objective laws of ideology in theory and to strengthen ideological work in practice.
引文
(1)(2)(3)(4)《马克思恩格斯文集》第1卷,人民出版社2009年版,第550-551、551、552、552页。
(1)(6)《马克思恩格斯文集》第1卷,人民出版社2009年版,第584、14页。
(2)(4)《马克思恩格斯文集》第4卷,人民出版社2009年版,第191、189页。
(3)《马克思恩格斯文集》第9卷,人民出版社2009年版,第187页。
(5)《马克思恩格斯选集》第4卷,人民出版社2012年版,第187页。
(1)(2)(3)《马克思恩格斯文集》第4卷,人民出版社2009年版,第191、193、198页。
(1)(2)《马克思恩格斯文集》第1卷,人民出版社2009年版,第30-31、537页。
(1)[法]路易·阿尔都塞:《哲学与政治:阿尔都塞读本》,陈越编译,吉林人民出版社2003年版,第333页。
(2)(3)(4)《马克思恩格斯文集》第2卷,人民出版社2009年版,第53、66、113页。
(5)(6)《马克思恩格斯文集》第3卷,人民出版社2009年版,第218、218页。
(1)[斯洛文尼亚]齐泽克:《意识形态的崇高客体》,季广茂译,中央编译出版社2014年版,第16页。
(2)(3)《马克思恩格斯文集》第1卷,人民出版社2009年版,第553、525页。
(1)(6)《马克思恩格斯文集》第1卷,人民出版社2009年版,第584、14页。
(2)(4)《马克思恩格斯文集》第4卷,人民出版社2009年版,第191、189页。
(3)《马克思恩格斯文集》第9卷,人民出版社2009年版,第187页。
(5)《马克思恩格斯选集》第4卷,人民出版社2012年版,第187页。
(1)(2)(3)《马克思恩格斯文集》第4卷,人民出版社2009年版,第191、193、198页。
(1)(2)《马克思恩格斯文集》第1卷,人民出版社2009年版,第30-31、537页。
(1)[法]路易·阿尔都塞:《哲学与政治:阿尔都塞读本》,陈越编译,吉林人民出版社2003年版,第333页。
(2)(3)(4)《马克思恩格斯文集》第2卷,人民出版社2009年版,第53、66、113页。
(5)(6)《马克思恩格斯文集》第3卷,人民出版社2009年版,第218、218页。
(1)[斯洛文尼亚]齐泽克:《意识形态的崇高客体》,季广茂译,中央编译出版社2014年版,第16页。
(2)(3)《马克思恩格斯文集》第1卷,人民出版社2009年版,第553、525页。