无政治权利的政治权力——以《论犹太人问题·下篇》中犹太人形象的政治维度为视角

A Political Power Without Political Rights from the Perspective of the Political Dimension of the Jew’s Image in the Second Article of Marx’s On the Jewish Questions

学界通常将《论犹太人问题·下篇》视为马克思对"货币"及其"异化难题"的探讨,但这一主张忽略了马克思笔下犹太人形象的政治维度,其被马克思概述为一种"无政治权利的政治权力"。在"完成的基督教国家"中,基督教复归于犹太教的前提,在于犹太族群早已在前政治革命的欧洲社会中借助金钱势力寻得了维持其生存空间的政治权力;而与之对应,"日常的犹太教",即现实中的犹太人精神,其由金钱势力所构建的政治权力,又有赖于"基督徒重新转换为犹太教徒"——真正的民主制国家中将宗教排除出政治领域后——才能深耕于其中,演化为以财产权为核心的"人权",获得其合法性。马克思借助《论犹太人问题·下篇》中"犹太教"与"基督教"在神学与政治维度上的语义双关,旨在表明,以北美为代表的"民主制的、完成的基督教国家"其所有秘密的诞生地,乃是拥有"无权利的政治权力"的"日常的犹太人"。

Academia regards the second article of Marx’s On the Jewish Question as his approach to‘Money problem’and‘money alienation’that ignores the political dimension of Mark’s image on Jew,which is summarized as a‘political power without political rights’.In the‘completed Christian state’,the prerequisite for the return of Christianity to Judaism is that the Jewish community has already used the power of money to trade the political power for maintaining its living space in the European society before political revolution;Correspondingly,‘everyday Judaism’or the real Jewish spirit,namely the political power constructed by the power of money,also depends on the‘reconversion of Christians into Jews’—the democratic state where excluding the religious element in the political realm—can they become legalized as‘human rights’with property rights at its core.Marx used the semantic puns of‘Judaism’and‘Christianity’on the both theological and political dimensions to show that the secret birthplace of the"democratic,completed Christian country"represented by North America is nothing but everyday Jew with a political power without political rights.