论马克思的拜物教批判与超越思想

On the Critique of Fetishism and the Transcendence of Fetishism by Karl Marx

拜物教批判是马克思资本主义理论的重要组成部分,得到了学术界的重点关注。拜物教是社会存在与社会意识的统一。作为社会存在,拜物教包括商品拜物教、货币拜物教与资本拜物教三种形式,这三种形式的递进构成了拜物教发展的进程。作为社会意识,拜物教观念包括商品生产者对拜物教的接受与认同,以及理论化的意识形态,即资产阶级政治经济学。《资本论》证明了资产阶级政治经济学家的拜物教永恒性学说是一种幻觉,拜物教必然随着生产力的发展而消亡,替代拜物教的生产方式是自由人联合体。自由人联合体将通过变革生产关系——扬弃私有制,采取劳动时间尺度,实现人的真正自由联合——最终打破拜物教的束缚。但是,过渡到自由人联合体是一个艰苦而漫长的过程,它需要以一定的物质基础为前提,并在无产阶级的革命实践中实现。

The Critique of Fetishism is an important part of Marx's theory of capitalism and has received significant scholarly attention.Fetishism is an unity of social existence and social consciousness.As social existence,Fetishism has three forms:Commodity Fetishism,Currency Fetishism and Capital Fetishism.The progression of the three forms also constitutes the process of the development of Fetishism.As social consciousness,the concept of Fetishism consists of the acceptance and identification towards Fetishism by commodity producers,and its theoretical ideology:Bourgeois political economy.Das Kapital has proved that the Bourgeois political economists'doctrine of the eternity of fetishism is an illusion.Fetishism is to die out with the development of productivity.And the alternative mode of production to Fetishism is the Community of Free Individuals.The Community of Free Individuals shall finally break the fetters of Fetishism by transforming the relations of production through abandoning private ownership,adopting the measure of labor time,and realizing the true free association of individuals.However,the transition to the Community of Free Individuals is an arduous and long process,which is premised on a certain material basis and realized in the revolutionary practice of the proletariat.