马克思的物化理论揭示了资本主义社会生产关系下“颠倒”现象的实质,即物与物的关系取代了人与人的关系,并进而以“物的逻辑”支配人本身。卢卡奇沿袭了马克思从客观的商品结构出发分析物化现象的基本思路,结合韦伯的思想批判人们对“...马克思的物化理论揭示了资本主义社会生产关系下“颠倒”现象的实质,即物与物的关系取代了人与人的关系,并进而以“物的逻辑”支配人本身。卢卡奇沿袭了马克思从客观的商品结构出发分析物化现象的基本思路,结合韦伯的思想批判人们对“合理化原则”的追求,揭露了社会中无孔不入的物化意识的渗透。在继承马克思的基础上,卢卡奇的思想展现了鲜明的意识形态批判色彩,并与马克思存在三个重大分野:在对物化问题的解决路径上,转向了“阶级意识”的觉醒而非生产关系的扬弃;在对本体“人”的理解上,将其理解为“主客二元对立”结构中的独立主体,而非复杂的社会关系性存在;在对资本主义社会的定位上,纯粹将其视为被批判的对象而缺少肯定性的维度。这些异同之处也对后来的西方马克思主义者产生了深远的影响。Marx’s theory of materialization unveils the essence of the “reversal” phenomenon under the production relations of capitalist society. Specifically, it demonstrates that the relationship between things has replaced the relationship between people, subsequently imposing the “logic of things” on human beings. Lukacs adhered to Marx’s fundamental approach of analyzing the phenomenon of materialization from the perspective of the material structure of commodities. By integrating Weber’s ideas, he criticized people’s pursuit of the “principle of rationalization” and exposed the pervasive infiltration of objectification consciousness in society. Building upon Marx’s legacy, Lukacs’ ideas exhibit a distinct ideological critique, and there are three significant divergences from Marx. In addressing the issue of materialization, the focus has shifted towards the awakening of “class consciousness” rather than the abandonment of production relations. In terms of understanding the ontological concept of “human”, it is regarded as an independent subject within the “subject-object binary opposition” structure, rather than a complex social relational existence. When positioning capitalist society, it purely criticized it, lacking a positive dimension. These similarities and differences also exerted a profound influence on subsequent Western Marxists.展开更多
文摘马克思的物化理论揭示了资本主义社会生产关系下“颠倒”现象的实质,即物与物的关系取代了人与人的关系,并进而以“物的逻辑”支配人本身。卢卡奇沿袭了马克思从客观的商品结构出发分析物化现象的基本思路,结合韦伯的思想批判人们对“合理化原则”的追求,揭露了社会中无孔不入的物化意识的渗透。在继承马克思的基础上,卢卡奇的思想展现了鲜明的意识形态批判色彩,并与马克思存在三个重大分野:在对物化问题的解决路径上,转向了“阶级意识”的觉醒而非生产关系的扬弃;在对本体“人”的理解上,将其理解为“主客二元对立”结构中的独立主体,而非复杂的社会关系性存在;在对资本主义社会的定位上,纯粹将其视为被批判的对象而缺少肯定性的维度。这些异同之处也对后来的西方马克思主义者产生了深远的影响。Marx’s theory of materialization unveils the essence of the “reversal” phenomenon under the production relations of capitalist society. Specifically, it demonstrates that the relationship between things has replaced the relationship between people, subsequently imposing the “logic of things” on human beings. Lukacs adhered to Marx’s fundamental approach of analyzing the phenomenon of materialization from the perspective of the material structure of commodities. By integrating Weber’s ideas, he criticized people’s pursuit of the “principle of rationalization” and exposed the pervasive infiltration of objectification consciousness in society. Building upon Marx’s legacy, Lukacs’ ideas exhibit a distinct ideological critique, and there are three significant divergences from Marx. In addressing the issue of materialization, the focus has shifted towards the awakening of “class consciousness” rather than the abandonment of production relations. In terms of understanding the ontological concept of “human”, it is regarded as an independent subject within the “subject-object binary opposition” structure, rather than a complex social relational existence. When positioning capitalist society, it purely criticized it, lacking a positive dimension. These similarities and differences also exerted a profound influence on subsequent Western Marxists.
