论感性存在对精神的超越与局限——《黑格尔法哲学批判》及其“导言”的阐释

Sensual Existence Transcending Spirit and Its Limitation: Interpretation of Hegel' s Criticism of Legalist Philosophy and Its Introduction

在《黑格尔法哲学批判》及其"导言"中,费尔巴哈的人本学唯物主义是马克思批判黑格尔思辨唯心主义国家观的存在论基础。存在来自于存在本身,思维源于感性存在;故以感性存在说明思维,用现实的感性存在的个人解释政治国家和精神,理解市民社会与政治国家的关系。马克思后来在"导言"中不仅坚持了这一存在论和方法论立场,而且通过自己的革命实践意识到,要把费尔巴哈人本学唯物主义哲学和无产阶级结合起来,变革不合理的现实社会关系。总体而言,马克思此时还在感性经验的现实层面批判黑格尔国家观,还未到达哲学反思的现实层面,因此未能深入领会黑格尔将国家视为国家理念自我实现之深刻的现实内涵。而无论《黑格尔法哲学批判》及"导言"的成功还是缺陷,都构成了马克思的历史理论向历史唯物主义发展的阶梯与内在动力。

In Hegel' s Criticism of Legalist Philosophy and its Introduction,Marx criticizes the ontological basis of Hegel' s speculative idealism theory of the state built on Feuerbach' s humanism materialism. It is asserted that existence comes from existence itself and thinking stems from sensual existence. Thus,thinking is interpreted by sensual existence and political state and the spirit are accounted for by realistic sensual existence to understand the relationship between civil society and political state.Then,in introduction, Marx not only insists on such existence theory and methodology, but also combines Feuerbach' s humanism materialism philosophy with proletariat theory in revolutionary practice to reform unreasonable social relationship in reality. In general,Marx criticizes Hegel' s theory of the state at perceptual experience level and lacks philosophical reflection on reality. Therefore,Marx is unable to deeply understand the realistic connotation of Hegel' s idea on regarding the state as the self-realization of the state. However,regardless of the success or fallings of Hegel' s Criticism of Legalist Philosophy and its Introduction, it promotes the development of Marx' s theory changing from historical theory to historical materialism.