马克思对近代天意观的批判与超越  

On Marx′s Critiques and Transcendence of the Concept of Modern Destiny

作　　者：段天娇 DUAN Tianjiao(School of Marxism,Henan University of Science and Technology,Luoyang 471023,China)

机构地区：[1]河南科技大学马克思主义学院,河南洛阳471023

出　　处：《洛阳理工学院学报（社会科学版）》2024年第6期31-35,共5页Journal of Luoyang Institute of Science and Technology：Social Science Edition

基　　金：教育部人文社会科学研究规划项目“人类命运共同体视域中全球正义问题研究”(编号:21YJA720004)的阶段性成果.

摘　　要：维科的“天神意旨”、康德的“大自然隐蔽的计划”、黑格尔的“理性的狡计”的历史目的论观念在不同层次上揭示了人追求私利活动冲突背后隐藏的理性能够认识到的天意所决定的社会历史发展的必然性原则。对此,蒲鲁东把其简单地因袭为平等的原始意向与神秘趋势的天命目的论。马克思在汲取维科、康德与黑格尔历史哲学天意观合理成分的同时,通过对蒲鲁东的平等的原始意向与神秘趋势的天命目的论的批判,从现实的人既是自身历史创造的剧作者又是剧中人的立场出发,把人类社会历史的发展归结为生产力与人们的交往方式的矛盾运动,从而揭示了现实的人创造自身历史活动背后所存在的客观的历史必然性。The concepts of historical teleology,such as Vico′s"God′s divine guidance,"Kant′s"a secret plan for nature",and Hegel′s"the cunning of reason",reveal at different levels that the rational recognition hidden behind human pursuit of self-interest activities and providence determines the inevitability in social historical development,viewed as a mere copy of primitive intention of equality and the purposive theory of providence with its mystical tendencies by Prutung.While drawing on the reasonable elements from the concepts of providence of Vico′s,Kant′s,and Hegel′s philosophy of history,Marx,criticized Prutung starting from the standpoint that real human beings are the playwrights as well as the players of their own historical creation and attributed the development of human society to the contradictory movement between productivity and production relations,which reveals the objective historical necessity that underpins the actual human activities in creating his own history.

关 键 词：马克思 天意观 理性 历史 必然性 

分 类 号：A811[哲学宗教—马克思主义哲学]