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在费尔巴哈对整个哲学—形而上学进行了猛烈抨击之后,施蒂纳又特别地针对费尔巴哈再度向哲学—形而上学宣战。但无论费尔巴哈还是施蒂纳,他们对一般形而上学作战的结果最终却不幸都复归于形而上学的本质之中。其间的差别在于:费尔巴哈的不幸乃是悲剧,而施蒂纳的不幸则到处表现为喜剧性。而马克思对施蒂纳的批判乃是对一切形而上学的批判,正是由于并且通过这一批判,全部形而上学的终结一事对于马克思来说才是现实的、可能的。马克思对施蒂纳的批判与对费尔巴哈的批判在性质上是十分类似的,就马克思所面临的思想任务而言甚至可以说是同一的。这一批判首先具有存在论意义上的重要性,因为正是这一批判才充分而完整地触动并瓦解了近代形而上学的基本建制。正是在这一批判的基础上,马克思的哲学革命以及由之而来的“历史科学”的纲领,才可能内在巩固地建立起来,其完整的意义才可能在本质上重要地显现出来。
After Feuerbach harshly philosophized metaphysics as a whole, Städter re-declared the philosophy-metaphysics specifically for Feuerbach. But no matter Feuerbach or Städler, the result of their operations on general metaphysics finally but unfortunately reverts to metaphysical essence. The difference between the two is that Feuerbach’s misfortune is a tragedy, and that Stirner’s misfortune is a comedy. However, Marx’s criticism of Stirner is a critique of all metaphysics. It is because of and through this critique that the end of all metaphysics is realistic and possible to Marx. Marx’s criticism of Stirner is quite similar in nature to that of Feuerbach, and can even be said to be the same with regard to the ideological tasks Marx faces. This critique is first and foremost an ontological significance because it is precisely this critique that fully and completely touched and disrupted the basic system of modern metaphysics. It is on the basis of this critique that Marx’s philosophical revolution and the program of “history science” that emerged from it could be built up internally and consummatively, and its complete significance could have been revealed in essence in essence.