自卢卡奇以来,西方马克思主义学者的批判方法逐渐从对传统资本主义经济的批判转变为对资本主义意识形态和日常生活状况的批判。这一转变伴随着对历史唯物主义分析范式的背离,投入了主观思想建构的怀抱,从而空谈人的解放问题。为了使马...自卢卡奇以来,西方马克思主义学者的批判方法逐渐从对传统资本主义经济的批判转变为对资本主义意识形态和日常生活状况的批判。这一转变伴随着对历史唯物主义分析范式的背离,投入了主观思想建构的怀抱,从而空谈人的解放问题。为了使马克思主义的批判精神重新扎根于现实、指导实践的方向,美籍加拿大哲学家本·阿格尔将研究视角重新聚焦于现实的矛盾之中。他基于马克思主义的生态思想,对现实的人的异化状态和生态问题进行深刻分析,以此阐明了资本主义生产方式与自然之间的固有矛盾,并沿着这条批判路径寻求人与自然关系双重解放的理论基础。在20世纪70年代,他首次提出了生态学马克思主义(Ecological Marxism),创立了一种探索自然解放与人的解放之间关系的新型理论框架。随后,经过奥康纳和福斯特等学者的发展,这一理论逐渐成熟。为了深入理解人与自然统一解放的必然性及其理论轮廓,我们需要通过研究生态学马克思主义的发展历程,剖析人与自然之间辩证关系的逻辑,以及其有益的启示和局限性。最终,我们将回归到历史唯物主义的核心理论,从中寻找解决生态问题和人的异化的理论钥匙。Since Lukács, the critical methods of Western Marxist scholars have gradually shifted from a critique of traditional capitalist economy to a critique of capitalist ideology and the conditions of everyday life. This shift has been accompanied by a departure from the analytical paradigm of historical materialism, embracing the realm of subjective ideological construction, thus engaging in mere speculation about human liberation. To re-ground the critical spirit of Marxism in reality and guide practice, the Canadian-American philosopher Ben Agger refocused his research perspective on the contradictions of reality. Based on Marxist ecological thought, he conducted a profound analysis of the alienated state of real people and ecological issues, thereby clarifying the inherent contradictions between capitalist modes of production and nature. He sought the theoretical basis for the dual liberation of humans and nature along this critical path. In the 1970s, he first proposed ecological Marxism (ecological Marxism), establishing a new theoretical framework for exploring the relationship between the liberation of nature and the liberation of people. Subsequently, developed by scholars such as O’Connor and Foster, this theory gradually matured. To deeply understand the necessity of the unified liberation of humans and nature and its theoretical outline, we need to study the development of ecological Marxism, analyze the logic of the dialectical relationship between humans and nature, as well as its beneficial insights and limitations. Ultimately, we will return to the core theory of historical materialism, seeking the theoretical key to solving ecological problems and human alienation.展开更多
文摘自卢卡奇以来,西方马克思主义学者的批判方法逐渐从对传统资本主义经济的批判转变为对资本主义意识形态和日常生活状况的批判。这一转变伴随着对历史唯物主义分析范式的背离,投入了主观思想建构的怀抱,从而空谈人的解放问题。为了使马克思主义的批判精神重新扎根于现实、指导实践的方向,美籍加拿大哲学家本·阿格尔将研究视角重新聚焦于现实的矛盾之中。他基于马克思主义的生态思想,对现实的人的异化状态和生态问题进行深刻分析,以此阐明了资本主义生产方式与自然之间的固有矛盾,并沿着这条批判路径寻求人与自然关系双重解放的理论基础。在20世纪70年代,他首次提出了生态学马克思主义(Ecological Marxism),创立了一种探索自然解放与人的解放之间关系的新型理论框架。随后,经过奥康纳和福斯特等学者的发展,这一理论逐渐成熟。为了深入理解人与自然统一解放的必然性及其理论轮廓,我们需要通过研究生态学马克思主义的发展历程,剖析人与自然之间辩证关系的逻辑,以及其有益的启示和局限性。最终,我们将回归到历史唯物主义的核心理论,从中寻找解决生态问题和人的异化的理论钥匙。Since Lukács, the critical methods of Western Marxist scholars have gradually shifted from a critique of traditional capitalist economy to a critique of capitalist ideology and the conditions of everyday life. This shift has been accompanied by a departure from the analytical paradigm of historical materialism, embracing the realm of subjective ideological construction, thus engaging in mere speculation about human liberation. To re-ground the critical spirit of Marxism in reality and guide practice, the Canadian-American philosopher Ben Agger refocused his research perspective on the contradictions of reality. Based on Marxist ecological thought, he conducted a profound analysis of the alienated state of real people and ecological issues, thereby clarifying the inherent contradictions between capitalist modes of production and nature. He sought the theoretical basis for the dual liberation of humans and nature along this critical path. In the 1970s, he first proposed ecological Marxism (ecological Marxism), establishing a new theoretical framework for exploring the relationship between the liberation of nature and the liberation of people. Subsequently, developed by scholars such as O’Connor and Foster, this theory gradually matured. To deeply understand the necessity of the unified liberation of humans and nature and its theoretical outline, we need to study the development of ecological Marxism, analyze the logic of the dialectical relationship between humans and nature, as well as its beneficial insights and limitations. Ultimately, we will return to the core theory of historical materialism, seeking the theoretical key to solving ecological problems and human alienation.
