青年马克思的“斯宾诺莎”问题研究

The Spinozist Problem in the Theory of Young Marx

马克思在博士论文时期对伊壁鸠鲁、斯宾诺莎的阅读可以被归结为对于“实体/偶性”的兴趣。斯宾诺莎以“内在因果性”来把握实体,以自我保存力量作为有限存在者的本质,一定程度上恢复了“偶然”或“非存在者”的地位。政治生活就是有限者权力博奔的展开,而诸众身体与身体之间相遇总是先于特定形式的规定。这一唯物主义的理解引领马克思走向黑格尔法哲学批判,正是通过回溯到斯宾诺莎政治学说中所隐含的“激进民主”维度,马克思把握到了“民主”何以隐含着物质社会的维度,是内容与形式的真正统一,并且在全新的立宪权理解中向社会革命的视角敞开。

Marx's readings of Epicurus and Spinoza during his doctoral study mainly concentrated on the distinction between substance and accident.Spinoza to some extent revived the role of accidents and non-existence by interpreting the substance as"immanent causality"and the essence of finite beings as a power of selfpreservation(conatus).Therefore,the actual political life is nothing else than an interplay of plural powers,while an encounter between bodies and bodies of multitudes is always priori to a certain determination of forms.This unique materialism led Karl Marx to critique Hegel's philosophy of right.Especially by referring back to a radically democratic dimension in Spinoza's political theory,Marx could interpret democracy as a form-of-life which is the real unity of form and contents and opens itself to social revolutions in the very moment of constituent power.