宗教批判在马克思世界观形成中的地位--从《〈黑格尔法哲学批判〉导言》看  

Status of Religious Critique in the Formation of Marx’s Worldview-Observation on A Contribution to the Critique of Hegel's Philosophy of Right:Introduction

作　　者：马拥军 MA Yongjun(School of Marxism,Fudan University,Shanghai 200433)

机构地区：[1]复旦大学马克思主义学院,上海200433

出　　处：《中国浦东干部学院学报》2021年第3期99-106,56,共9页Journal of China Executive Leadership Academy Pudong

基　　金：作者担任首席专家的“研究阐释党的十九大精神”国家社科基金专项招标课题“新时代我国社会主要矛盾变化新特点的经济哲学研究”(项目编号:18VSJ008)的阶段性成果。

摘　　要：马克思在《〈黑格尔法哲学批判〉导言》中阐发了宗教批判对于新世界观的意义。在他看来,“宗教是人民的鸦片”指的并不是宗教的本质,而是宗教的功能。宗教的本质包括异化的人的自我意识和颠倒的世界意识两个方面。因此,宗教批判必然导向对人自身和现实世界的批判。这表明,马克思世界观不仅是对传统知识论世界观的扬弃,而且是对情感世界观和意志世界观的扬弃。它超越了传统的理论科学、实践科学和制作科学的划分,形成了包括人的全部生命活动在内的生活世界观。马克思的无神论不过是其中的情感世界观的表现,这是他后来把“环境的改变和人的活动或自我改变的一致”视为“革命的实践”的先声。In A Contribution to the Critique of Hegel's Philosophy of Right:Introduction,Marx elaborates on the significance of religious critique to the new worldview.According to Marx,“religion is the opium of the people”refers to the function of religion instead of the nature of religion,which includes the two aspects of abnormal self-awareness of human and inverted awareness of the world.Therefore,the religious critique must lead to the critique on human themselves and the real world.Marx’s worldview sublates not only traditional worldview of epistemology but also emotional worldview and rational worldview.It exceeds the traditional classification of theoretical science,practical science and production science and forms life worldview which covers all human activities.Atheism of Marx is one of the representations of his emotional worldview,and his herald to regard“the accordance of environment change with human activities or self-change”as“revolutionary practice”.

关 键 词：宗教批判 世界观 知识论 无神论 意志论 哥白尼革命 

分 类 号：A811[哲学宗教—马克思主义哲学]