“道德政治”的建构与超越:卢梭、黑格尔与马克思  

The Construction of “Moral Politics” and its Beyond:Rousseau,Hegel and Marx

作　　者：张当 Zhang Dang

机构地区：[1]中国人民大学马克思主义学院

出　　处：《哲学研究》2025年第2期38-51,172,173,共16页Philosophical Research

基　　金：国家社会科学基金后期资助项目“马克思反贫困思想及其当代价值研究”(编号24FKSA003);中国人民大学科学研究基金(中央高校基本科研业务费专项资金资助)(编号24XNF001)的阶段性成果。

摘　　要：“道德政治”是现代性批判的核心内容之一,其目标是对现代政治的前提和基础进行批判与重构。卢梭首倡“道德政治”,主张现代政治应该建立在具有“普遍性”的道德的基础上,反对私人利益对公共利益的侵害。黑格尔尽管提出了高于“道德政治”的“伦理政治”,但仍然未能触及产生“道德政治”诉求的社会根源,因而陷入“道德政治”无法解放贫困者的困境之中。在对卢梭和黑格尔政治哲学的继承与批判中,马克思不仅认识到无产阶级的重要意义,而且阐明了“道德政治”以及“伦理政治”的局限性,进而指出只有通过消灭私有制和重建“个人所有制”才能实现具有普遍意义的解放。Moral politics plays a pivotal role in the critique of modernity which aims to critically evaluate and reconstruct the foundations of modern political theory. Rousseau is the first to propose moral politics, emphasizing that modern political systems should be grounded in a universal moral foundation that counters the infringement of private interests on public welfare. This concept evolved through the works of Hegel and Marx. Although Hegel advanced the idea of “ethical politics” as a more developed form of moral politics, he failed to address the social origins of moral political demands, thus facing the challenge that moral politics cannot liberate the poor. By inheriting and critiquing the political philosophies of Rousseau and Hegel, Marx highlighted the importance of the proletariat,while criticizing the limitations of both moral and ethical politics. Marx argued that the true path to universal liberation lies in the abolition of private property and the reestablishment of “individual ownership.”

关 键 词：道德政治 伦理政治 公意 国家 

分 类 号：A81[哲学宗教—马克思主义哲学]