“历史的终结”与历史唯物主义的命运

"The End of History" and the Destiny of Historical Materialism

弗朗西斯.福山"历史终结论"的立论根基主要来自黑格尔的历史终结论题以及科耶夫对黑格尔的解读。但黑格尔的"历史终结"是一个纯粹的哲学问题,即"绝对知识"的完成所必须承诺的一个本体论前提。科耶夫将其进一步实在化为"普遍的同质的国家"。福山则将其引申为一个政治意识形态观点:西方自由民主制度的胜利标志着人类历史发展的终点,并喻示着马克思主义理论与实践的终结。这是对黑格尔的误读。马克思科学地分析了西方资本主义的历史限度,同时又以一种革命的历史目的论方式,坚持着对作为历史最高目标的人类解放的希望和信仰。历史唯物主义学说因此具有历史科学性和历史目的论的双重理论特质。

'The end of history,' a thesis put forward by Francis Fukuyama, is largely rooted in Hegel’s proposition about 'the end of history' and Alexandre Kojève’s interpretation of it. For Hegel, 'the end of history' is a purely philosophical problem and an ontological premise necessitated by the completion of 'absolute knowledge.' Kojève goes further and gives it substance as 'a universal and homogeneous state.' However, Fukuyama thence extends this into a political and ideological stance: the victory of the Western liberal democratic system marks the end of human history and implies the end of Marxist theory and practice. This is a misinterpretation of Hegel. Marx scientifically analyses the historical limitations of Western capitalism, and following a revolutionary historical teleology, upholds hope for and belief in the liberation of mankind, the supreme goal of history. Therefore, historical materialism has the theoretical characteristics of both historical science and historical teleology.