| 字词 | 拜物教 |
| 释义 | 拜物教【英】fetishism译文来源[1] 金炳华.马克思主义哲学大辞典[Z].上海辞书出版社，2003：693. 定义与“拜神教”相对称，原始宗教的早期形式之一，指神灵观念未明确产生之前，原始人把某些特定物体当作具有意志的活物而加以宗拜的宗教，如古代的太阳教、拜火教等（周隆宾，1993：464）。“该词来自葡萄牙文feitico，意谓巫术。法文作fétichisme，1760年由法国历史学家德布罗斯（Gharles de Brosses，1709-1777）首先使用”（冯契等，2008：74）。拜物教的崇拜对象既有自然物，如石块、木片、树枝、尸体等，也有人造物，如布片、旧衣服，武器和工具等。“有时直接对某物或某类物进行膜拜；有时还塑造出某一物件，赋以神圣意义，加以崇拜”（任继愈，1981：791）。这些物体，被原始人认为有灵性或被赋以神秘的超自然的能支配人们命运的力量，使人产生敬畏和恐惧感，因而成为崇拜对象。原始人类相信对它们的祈祷、祭献可以获得庇护和帮助。拜物教产生于原始社会，曾经在世界各地广泛流行，迄今在某些尚未完全摆脱原始状态的居民群落中仍然存在，其残余形式在文明社会中也仍然有所体现，如对护身符和“圣物”、“圣人”遗骨的崇敬等等（周隆宾，1993：464）。而非宗教意义上的拜物教，则是喻指对某种物品的迷信或盲目崇拜，如在生产资料私有制为基础的商品经济中出现的商品拜物教和货币拜物教现象等（冯契等，2008：74）。马克思在《资本论》中对此曾进行了深刻剖析。 定义来源[1] 周隆宾.社会历史观大辞典[Z].山东人民出版社，1993. 例句1. 正如一物在视神经中留下的光的印象，不是表现为视神经本身的主观兴奋，而是表现为眼睛外面的物的客观形式。但是在视觉活动中，光确实从一物射到另一物，即从外界对象射入眼睛。这是物理的物之间的物理关系。相反，商品形式和它借以得到表现的劳动产品的价值关系，是同劳动产品的物理性质以及由此产生的物的关系完全无关的。这只是人们自己的一定的社会关系，但它在人们面前采取了物与物的关系的虚幻形式。因此，要找一个比喻，我们就得逃到宗教世界的幻境中去。去那里，人脑的产物表现为赋有生命的、彼此发生关系并同人发生关系的独立存在的东西。在商品世界里人手的产物就是这样。我把这叫做拜物教。劳动产品一旦作为商品来生产，就带上拜物教性质，因此拜物教是同商品生产分不开的。——《马克思恩格斯全集（第二十三卷）：资本论》，1972：89 1. In the same way the light from an object is perceived by us as the subjective excitation, but as the objective form of something outside the eye itself. But, in the act of seeing, there is at all events, an actual passage if light from one thing to another, from the external object to the eye. There is a physical relation between physical things. But it is different with commodities. There, the existence of the thing quâ commodities, and the value relation between the products of labour which stamps them as commodities, have absolutely no connection with their physical properties and with the material relations arising therefrom. There it is a definite social relation between men, that assumes, in their eyes, the fantastic form of a relation between things.in order, therefore, to find an analogy, we must have recourse to the mist-enveloped regions of the religious world. In that world the productions of the human brain appear as independent beings endowed with life, and entering into relation both with one another and the human race. So it is in the world of commodities with the products of men’s hands. This I call the Fetishism which attaches itself to the products of labour, so soon as they are produced as commodities, and which is therefore inseparable from the production of commodities. -Quoted from Karl Marx Frederick Engels Collected Works (Vol. 35): Capital, 1996: 83. 2. “野蛮人在制作弓、箭、石槌、斧子、框子等等的时候，非常明确地知道，他所花的时间不是用来生产消费资料的，也就是说，是用来满足他对生产资料的需要的，仅此而已。”（《资本论》第2卷第436页，俄译本第333页）对自己同生产的关系的这种“明确的认识”，在资本主义社会中则丧失殆尽，因为资本主义社会固有的拜物教把人的社会关系表现为产品关系，因为每一种产品都变成了为不知道的消费者生产和必须在不知道的市场上实现的商品。因为对个别企业主来说，他所生产的物品的种类完全无关紧要（一切产品都提供“收入”），所以这种肤浅的、单个人的观点就被经济理论家用来说明整个社会，并且阻碍了认识资本主义经济中社会总生产的再生产过程。——《列宁全集（第三卷）》，1984：39 2. “When a savage makes bows, arrows, stone hammers, axes, baskets, etc., he knows very well that he did not spend the time so employed in the production of articles of consumption, but that he has thus stocked up the means of productions he needs, and nothing else” (Das Kapital, II, 436. Russ. Trans., 333). This “very good knowledge” of one’s relation to production has disappeared in capitalist society owing to the latter’s inherent fetishism, which presents the social relations of men as relations of products- owing to the conversion of every product in to a commodity produced for an unknown consumer and to be realized in an unknown market. And as it is a matter of the utmost indifference to the individual entrepreneur what kind of article he produces- every product yields a “revenue,” —this same superficial, individual point of view was adopted by the economist-theoreticians in relation to the whole of society and prevented the process of the reproduction of the total social product in capitalist economy from being understood. -Quoted from Lenin Collected Work (Vol. 3), 1977: 55-56. 3. 在这里，土地还被看作是不依赖于人的自然存在，还没有看作是资本，也就是说，还没有被看作劳动本身的要素。相反地，劳动却表现为土地的要素。但是，因为这里把过去的仅仅作为对象存在的外部财富的拜物教归结为一种极其简单的自然要素，而且已经承认——虽然只是部分地、以一种特殊的方式承认——财富的本质就在于财富的主体存在，所以，认识财富的普遍本质，并因此把具有完全绝对性即抽象性的劳动提到为原则，是一个必要的进步。——《马克思恩格斯全集（第四十二卷）：1844年经济学哲学手稿》，1979：114-115 3. The land is here still recognized as a phenomenon of nature, independent of man—not yet as capital, i.e., as an aspect of labour itself. Labour appears, rather, as an aspect of the land. But since the fetishism of the old external wealth, of wealth existing only as an object, has been reduced to a very simple natural element, and since its essence—even if only partially and in a particular form—has been recognized within its subjective existence, the necessary step forward has been made in revealing the general nature of wealth and hence in the raising up of labour in its total absoluteness (i.e., its abstraction) as the principle. -Quoted from Karl Marx Frederick Engels Collected Works (Vol. 3): Economic and Philosophic Manuscripts of 1844, 1977: 292. 网络参考例句例句 1： |
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