摘要
自笛卡尔创立现代形而上学以来,首先体会到超感性世界的本质性崩塌并把它道说出来的是费尔巴哈。他以"感性"的存在论纲领与超感性世界对立起来,并把对神学的批判转变为对整个哲学-形而上学的批判。然而,由于费尔巴哈的批判仅只与"作为神学的哲学"处于外部对立中,所以它最终又复归于形而上学的本质中去了。就最终结果而言,施蒂纳以及尼采和克尔凯郭尔的哲学命运大抵也是如此。马克思存在论革命的核心之点是"感性的活动"(即实践)。由于它彻底洞穿了现代形而上学的基本建制(即意识的内在性),所以不仅整个地改变了存在论设定存在者整体的基本结构,而且为对超感性世界神话学(即意识形态)的批判性分析奠定了坚实的基础。就马克思而言,超感性世界神话学的破产以及由此而产生的"历史科学"都是从其深刻的存在论革命发源的。
It is Feuerbach who first realized the essential destruction of the supersensory world and put it forward since Descartes founded modern metaphysics. Feuerbach opposed the supersensory world with sensory ontological principles and converted the criticism of mythology to that of philosophy and metaphysics. However, his criticism eventually fell into the nature of metaphysics. The core of Marxian ontological revolution is ＂perceptual activities＂, namely practice. Owing to its deep insights into the basic organizational system of modern metaphysics （i.e. internality of ideology）, it not only totally changes the basic structure of the being in ontology, but also lays the solid foundation of the criticism of mythology of the supersensory world （i.e. ideology）. As far as Marx is concerned, both the destruction of mythology of the supersensory world and the resulting ＂historical science＂ originate from his profound ontological revolution.
出处
《江苏社会科学》
CSSCI
北大核心
2009年第6期25-32,共8页
Jiangsu Social Sciences
