卢卡奇《历史与阶级意识》文化批判的逻辑进路及当代启示
|
摘要
卢卡奇在《历史与阶级意识》中表达了一种试图以革命性的无产阶级的阶级意识作为核心范畴和决定力量、以生存方式批判和意识形态批判为现实维度、以恢复主体性为核心的总体性为精神实质,最终促成了无产阶级政党领导的阶级革命的早期西方马克思主义文化批判精神及其逻辑进路。卢卡奇文化批判的当代启示是我们必须立足社会实践,将阶级意识转化为改变世界的物质力量;坚持人民立场,将文化批判提升为人的解放的精神利器;加强党的建设,将无产阶级打造成领导革命的坚强组织。
Lukacs showed the cultural critical spirit and logical approach of early Western Marxism in History and Class Consciousness, trying to regard revolutionary class consciousness of the proletariat as core category and decisive power, take the criticism of the way of existence and the criticism of ideology as the realistic dimension, take restoration of the subjectivity which is the core of the totality as the spiritual essence in order to eventually promote a class revolution led by a proletarian party. The contemporary enlightenment of Lukacs' cultural criticism is that we must rely on social practice, transform the class consciousness into the material force to change the world; adhere to the position of the people, promote cultural criticism to the spiritual weapon of human emancipation; strengthen party building and turn the proletariat into a strong organization to lead the revolution.
Lukacs showed the cultural critical spirit and logical approach of early Western Marxism in History and Class Consciousness, trying to regard revolutionary class consciousness of the proletariat as core category and decisive power, take the criticism of the way of existence and the criticism of ideology as the realistic dimension, take restoration of the subjectivity which is the core of the totality as the spiritual essence in order to eventually promote a class revolution led by a proletarian party. The contemporary enlightenment of Lukacs' cultural criticism is that we must rely on social practice, transform the class consciousness into the material force to change the world; adhere to the position of the people, promote cultural criticism to the spiritual weapon of human emancipation; strengthen party building and turn the proletariat into a strong organization to lead the revolution.
引文
[1] 周穗明.20世纪西方新马克思主义发展史[M].北京:学习出版社,2004.
[2] (匈)卢卡奇.历史与阶级意识[M].杜章智译.北京:商务印书馆,1992.
[3] 马克思恩格斯选集:第1卷[M].北京:人民出版社,1995.
[4] 周立斌.卢卡奇的物化理论及其演变[M].北京:中国社会科学出版社,2012.
[5] 肖根牛.论卢卡奇对资本主义合理化的批判——以物化现象与思想二律悖反的关系为线索[J].甘肃社会科学,2017,(5).
[6] 衣俊卿.文化哲学十五讲[M].北京:北京大学出版社,2004.
[7] 刘卓红.历史唯物主义新形态的探索——卢卡奇社会存在本体论研究[M].北京:人民出版社,2006.
[8] 孙伯鍨.卢卡奇与马克思[M].南京:南京大学出版社,1999.
[9] 衣俊卿.20世纪的文化批判——西方马克思主义的深层解读[M].北京:中央编译出版社,2003.
[10] Idris Salim El Hassan.Consciousness and ideology:A critique of Lukács,Althusser and Poulantzas[J].Dialectical Anthropology,1986,(11).
[11] 习近平谈治国理政:第二卷[M].北京:外文出版社,2018.
[2] (匈)卢卡奇.历史与阶级意识[M].杜章智译.北京:商务印书馆,1992.
[3] 马克思恩格斯选集:第1卷[M].北京:人民出版社,1995.
[4] 周立斌.卢卡奇的物化理论及其演变[M].北京:中国社会科学出版社,2012.
[5] 肖根牛.论卢卡奇对资本主义合理化的批判——以物化现象与思想二律悖反的关系为线索[J].甘肃社会科学,2017,(5).
[6] 衣俊卿.文化哲学十五讲[M].北京:北京大学出版社,2004.
[7] 刘卓红.历史唯物主义新形态的探索——卢卡奇社会存在本体论研究[M].北京:人民出版社,2006.
[8] 孙伯鍨.卢卡奇与马克思[M].南京:南京大学出版社,1999.
[9] 衣俊卿.20世纪的文化批判——西方马克思主义的深层解读[M].北京:中央编译出版社,2003.
[10] Idris Salim El Hassan.Consciousness and ideology:A critique of Lukács,Althusser and Poulantzas[J].Dialectical Anthropology,1986,(11).
[11] 习近平谈治国理政:第二卷[M].北京:外文出版社,2018.