本质异化【英】

alienation of the essence

译文来源

Zhang Yibing: Back to Marx: Changes of Philosophical Discourse in the Context of Economics [M]. Göttingen: Universitätsverlag Göttingen, 2014: 347.

定义

本质异化，亦即“人的本质的异化”，是马克思在《1844年经济学哲学手稿》中提出来的，也是马克思早期思想的重要内容。“这个理论涉及的范围很广，它不仅表现着马克思当时的哲学思想，也反映了马克思当时特有的经济学以及共产主义思想的状况。可以说人的本质异化理论贯穿了马克思早期思想的哲学，经济学和共产主义三个组成部分”（程代熙，1983：339）。“异化概念是黑格尔提出来的。在《逻辑学》里黑格尔认为异化就是外化、对象化、分化的意思，即从正题过渡到反题，如主观性异化为客观性，逻辑理念异化为自然界。黑格尔之后的费尔巴哈把异化理解为不仅是外化、对象化、分化，而且是外化、对象化、分化为一种敌对的力量。费尔巴哈认为，人的本质异化为上帝，上帝反过来成为统治，主宰人类的力量。马克思的异化理论，特别是劳动异化的理论在含义上是和费尔巴哈一致的”（邹学荣，1993：174）。马克思认为，人的本质异化首先表现为劳动产品的异化，即劳动者生产出来的产品成了奴役劳动者的力量；其次，表现为劳动活动的异化，即劳动者的劳动成为一种被迫的强制的劳动，最后，劳动产品的异化和劳动活动的异化导致人的本质的异化，亦即人失掉了自己的本质，因此而不再是真正的人（胡贤鑫，2000：282）。“在人的本质的异化和异化的扬弃上，马克思认为异化劳动的几个方面内容中，人的本质的异化是核心，因为它一方面是劳动异化的结果，另一方面又是资本主义制度的直接根源”（邹学荣，1993：176）。

定义来源

[1] 钱竞.试论“人的本质异化”[A].程代熙.马克思《手稿》中的美学思想讨论集[C].陕西人民出版社，1983.
[2] 邹学荣.马克思主义人学理论与实践[M].青海人民出版社，1993.
[3] 胡贤鑫.人性及其根据[M].湖北人民出版社，2000.

例句

1. 马克思依然执著于批判资产阶级社会，但这一次，他不再从人的劳动本质异化中引申出那种价值否定，而是从经济运动本身的客观趋势中确认资产阶级社会灭亡的根据。首先，资产阶级社会大工业以自动化体系创造出“大量的生产力”，以至于“私有制成了它们发展的桎梏”。其次，资产阶级社会大工业消灭了各民族的特殊性，特别是创造了“一个真正同整个旧世界相脱离并与之对立的阶级”，这就是无产阶级。更重要的是，“大工业不仅使工人与资本家的关系，而且使劳动本身都成为工人不堪忍受的东西”，生产力的客观发展正在直接否定资产阶级社会的生产关系。这一观点，正是马克思在第一手稿思路2里论说分工与异化的关系时对那两个客观条件的具体的历史性诠释。——《回到马克思：经济学语境中的的哲学话语》，2009：445-446

1. Marx was still set on criticizing bourgeois society, but this time he does derive a value negation from the alienation of the essence of man’s labor, but rather confirms the destruction of bourgeois society based on the objective trends in economic movement itself. First, the automatic system of bourgeois big industry creates “a mass of productive forces,” for which the private system became a fetter to their development. Second, bourgeois society’s big industry destroyed the peculiar individuality of the various nations, creating a proletariat class “which is really rid of all the old world and at the same time stands pitted against it.” More importantly, “big industry makes for the worker not only the relation to the capitalist, but labor itself, unbearable.” The objective development of productive forces immediately refutes the productive relations of bourgeois society. This view is a concrete, historical elucidation of the two objective conditions that Marx introduces in his discussion of the division of labor and alienated relations as part of “line of thought 2” in the first manuscript. -Quoted from Back to Marx: Changes of Philosophical Discourse in the Context of Economics, 2014: 347.

2. 马克思在此以基督是人与上帝的媒介为喻，说明货帀的本质是人之本质的异化和颠倒。其实，这是一个联结，它体现了从赫斯那条货币(金钱)是人的本质异化思考逻辑(《论犹太人问题》）的延续；但这并不是一个简单的联结，它其实已然融入了马克思自己的思想激活，是马克思理论建构在逻辑上的深化和升华！马克思说，金钱一货币的本质其实首先并不在于财产通过它转让，而在于人的产品赖以互相补充的中介活动或是中介运动，“人的、社会的行动异化了并成为在人之外的物质东西的属性”。——《回到马克思：经济学语境中的的哲学话语》，2009：178

2. Using the analogy of Jesus as the medium between man and God, Marx explains that the essence of money is the alienation and inversion of the essence of man. Marx’s comments here are an exposition, integrating Marx’s own thinking and judgments; it is also a connection, representing an extension of Hess’ philosophical logic that money is the alienation of the human essence (On the Jewish Question). However, this is not a simple connection, but rather a deepening and sublimation of Marx’s theoretical structure. Marx writes, “The essence of money is not, in the first place, that property is alienated in it, but that the mediating activity or movement, the human, social act by which man’s products mutually complement one another, is estranged from man and becomes the attribute of money, a material thing outside man.” -Quoted from Back to Marx: Changes of Philosophical Discourse in the Context of Economics, 2014: 130.

3. 第三个重要的理论提升是劳动异化理论的初步形成。在这里，青年马克思从社会关系异化直接提升出人的本质异化之根源是劳动活动的畸变，这种观点意味着青年马克思人本主义异化史观的最初建立。用马克思此时的话来说，即“交换关系的前提是劳动成为直接谋生的劳动”马克思在这里探讨的是劳动异化的经济学本质。在此时的马克思看来，劳动虽然是人的生活来源，但它的目的本来应该是劳动者的“个人存在的积极实现”，是他个人的“自我享受”，以及劳动者本人的“天然禀赋和精神目的的实现”。——《回到马克思：经济学语境中的的哲学话语》，2009：185

3. The third important theoretical leap accomplished by Marx in Comments on James Mill was the early formation of the theory of labor alienation. In this step, young Marx started from the alienation of social relations, directly discerning that the root of the alienation of the human essence was the mutation of labor activity. The appearance of this view marked the beginning of the establishment of young Marx’s humanist alienation conception of history. To use Marx’s own words, “The relationship of exchange being presupposed, labour becomes directly labor to earn a living.” What Marx is investigating here is the economic nature of labor alienation. In Marx’s opinion at this time, though labor is the source of man’s subsistence, it is also “the manifestation of his individual existence,” his individual “self-enjoyment,” as well as the laborer’s “realisation of his natural abilities and spiritual aims.” -Quoted from Back to Marx: Changes of Philosophical Discourse in the Context of Economics, 2014: 137

网络参考例句

例句 1：
人本主义是费尔巴哈哲学的显著特征和本性所在。费尔巴哈在批判黑格尔思辨哲学的基础上确立了唯物主义的自然观，并将其作为人本主义的理论前提。在此基础上，他全面阐释了人本主义的主要内容。认为，人是自然的产物，人是感性的存在；人不仅具有自然本质，而且具有理性、意志和爱的本质，一个完善的人是理性、意志和爱的统一体；人是社会存在物；人是类存在；人是人的最高本质，人的本质在于人自身；宗教的本质是人，神是人的本质的异化；人应当按自己的本性生活，扬弃宗教异化现象，人不应当去爱上帝，而应当爱人自身，提倡普遍的爱。——《论费尔巴哈的人本主义及马克思对它的超越》,四川师范大学硕士学位论文，2006
Humanism is the predominant characteristic and the essence of Feuerbach’s philosophy. On the basis of criticizing Hegel’s speculative philosophy, he put forward the materialistic naturalism and made it as the theoretical premise of humanism. Then he comprehensively expounded the main contents of humanism: humans are the consequence of the nature and the entity of perception as well; they are possessed of intrinsic qualities of nature as well as rationality, volition and love, a perfect man is the unified entity of rationality, volition and love; human beings live in the world as species existence as well as society existence ; the highest essence of human beings is himself; the essence of religion is human beings, and the God is the alienation of the essence of humans; humans should relieve the religion alienation, love themselves and advocate the general love instead of falling in love with the God.

例句 2：
文章的第二部分阐述了人的异化。首先谈到了类的异化，从劳动产品的异化，劳动异化说起，劳动只是成了维持生存的一种手段，自由自觉的本质不复存在，引出了类本质的异化。——《马