关于费尔巴哈的提纲(德文原版,1888年恩格斯版,1969年版,2002年版)

德文版??>????>????>????>??KarlMarxThesenüberFeuerbach1.adFeuerbach(1845)GeschriebenimFrühjahr1845.NachderVer?ffentlichungdesMarx-Engels-Lenin-Instituts,Moskau1932.DieseVersionausKarlMarxu.FriedrichEngels,?Werke,Bd.3,Berlin1978,S.5-7.Transkriptionu.HTML-Markierung:??fürdas?Marxists’InternetArchive.1DerHauptmangelallesbisherigenMaterialismus(denFeuerbachschenmiteingerechnet)ist,da?derGegenstand,dieWirklichkeit,SinnlichkeitnurunterderFormdes?ObjektsoderderAnschauung?gefa?twird;nichtaberals?sinnlichmenschlicheT?tigkeit,Praxis;nichtsubjektiv.Daherdie?t?tige?SeiteabstraktimGegensatzzudemMaterialismusvondemIdealismus–dernatürlichdiewirkliche,sinnlicheT?tigkeitalssolchenichtkennt–entwickeltFeuerbachwillsinnliche–vondenGedankenobjektenwirklichunterschiedneObjekte:abererfa?tdiemenschlicheT?tigkeitselbstnichtalsgegenst?ndliche?T?tigkeit.Erbetrachtetdaherim?WesendesChristenthum?nurdastheoretischeVerhaltenalsdasechtmenschliche,w?hrenddiePraxisnurinihrerschmutzigjüdischenErscheinungsformgefa?tundfixiertwird.ErbegreiftdahernichtdieBedeutungder?revolution?ren“,der?praktisch-kritischen“T?tigkeit.2DieFrage,obdemmenschlichenDenkengegenst?ndlicheWahrheitzukomme–istkeineFragederTheorie,sonderneinepraktische?Frage.inderPraxismu?derMenschdieWahrheit,i.e.WirklichkeitundMacht,DiesseitigkeitseinesDenkensbeweisen.DerStreitüberdieWirklichkeitoderNichtwirklichkeitdes.Denkens–dasvonderPraxisisoliertist–isteinereinscholastische?Frage.3DiematerialistischeLehrevonderVer?nderungderUmst?ndeundderErziehungvergi?t,da?dieUmst?ndevondenMenschenver?ndertundderErzieherselbsterzogenwerdenmu?.Siemu?daherdieGesellschaftinzweiTeile–vondenendereineüberihrerhabenist–sondieren.DasZusammenfallendes?ndern[s]derUmst?ndeunddermenschlichenT?tigkeitoderSelbstver?nderungkannnuralsrevolution?rePraxis?gefa?tundrationellverstandenwerden.4FeuerbachgehtvondemFaktumderreligi?senSelbstentfremdung,derVerdopplungderWeltineinereligi?seundeineweltlicheaus.SeineArbeitbestehtdarin,diereligi?seWeltinihreweltlicheGrundlageaufzul?sen.Aberda?dieweltlicheGrundlagesichvonsichselbstabhebtundsicheinselbst?ndigesReichindenWolkenfixiert,istnurausderSelbstzerrissenheitundSichselbstwidersprechendieserweltlichenGrundlagezuerkl?ren.Dieseselbstmu?alsoinsichselbstsowohlinihremWiderspruchverstandenalspraktischrevolutioniertwerden.Alsonachdemz.B.dieirdischeFamiliealsdasGeheimnisderheiligenFamilieentdecktist,mu?nunerstereselbsttheoretischundpraktischvernichtetwerden.5Feuerbach,mitdem?abstraktenDenken?nichtzufrieden,willdie?Anschauung;abererfa?tdieSinnlichkeitnichtalspraktische?menschlich-sinnlicheT?tigkeit.6Feuerbachl?stdasreligi?seWesenindas?menschliche?Wesenauf.AberdasmenschlicheWesenistkeindemeinzelnenIndividuuminwohnendesAbstraktum.InseinerWirklichkeitistesdasensembledergesellschaftlichenVerh?ltnisse.Feuerbach,deraufdieKritikdieseswirklichenWesensnichteingeht,istdahergezwungen:1.vondemgeschichtlichenVerlaufzuabstrahierenunddasreligi?seGemütfürsichzufixieren,undeinabstrakt–?isoliert–menschlichesIndividuumvorauszusetzen.2.DasWesenkanndahernurals?Gattung“,alsinnere,stumme,dievielenIndividuen?natürlich?verbindendeAllgemeinheitgefa?twerden.7Feuerbachsiehtdahernicht,da?das?religi?seGemüt“selbsteingesellschaftlichesProduktistundda?dasabstrakteIndividuum,daseranalysiert,einerbestimmtenGesellschaftsformangeh?rt.8AllesgesellschaftlicheLebenistwesentlich?praktisch.AlleMysterien,welchedieTheoriezumMystizism[us]veranlassen,findenihrerationelleL?sungindermenschlichenPraxisundindemBegreifendieserPraxis.9DasH?chste,wozuderanschauendeMaterialismuskommt,d.h.derMaterialismus,derdieSinnlichkeitnichtalspraktischeT?tigkeitbegreift,istdieAnschauungdereinzelnenIndividuenundderbürgerlichenGesellschaft.10DerStandpunktdesaltenMaterialismusistdiebürgerlicheGesellschaft,derStandpunktdesneuendiemenschlicheGesellschaftoderdiegesellschaftlicheMenschheit.11DiePhilosophenhabendieWeltnurverschieden?interpretiert,esk?mmtdraufan,siezu?ver?ndern.Zuletztaktualisiertam?1888年版Marx/EngelsInternetArchiveThesesOnFeuerbachWritten:?byMarxintheSpringof1845,butslightlyeditedbyEngels;FirstPublished:?inGermanasanappendixtoGermaneditionof??in1888;Source:?LudwigFeuerbachandtheEndofClassicalGermanPhilosophy,ProgressPublishers1946.1Thechiefdefectofallhithertoexistingmaterialism–thatofFeuerbachincluded–isthatthethings[Gegenstand],reality,sensuousness,areconceivedonlyintheformofthe?object?orof?contemplation,butnotas?sensuoushumanactivity,practice,notsubjectively.Hence,ithappenedthatthe?active?side,incoradistinctiontomaterialism,wassetforthbyidealism–butonlyabstractly,since,ofcourse,idealismdoesnotknowreal,sensuousactivityassuch.Feuerbachwantssensuousobjects,reallydistinctfromtheconceptualobjects,buthedoesnotconceivehumanactivityitselfas?objective?activity.Hence,in?,hethereforeregardsthetheoreticalattitudeastheonlygenuinelyhumanattitude,whilepracticeisconceivedanddefinedonlyinitsdirty-Jewishformofappearance.Hencehedoesnotgraspthesignificanceof“revolutionary”,of“practical-critical”,activity.2Thequestionwhetherobjectivetruthcanbeattributedtohumanthinkingisnotaquestionoftheorybutisapracticalquestion.Manmustprovethetruth,i.e.therealityandpower,thethis-worldlinessofhisthinkinginpractice.Thedisputeovertherealityornon-realityofthinkingthatisisolatesfrompracticeisapurelyscholasticquestion.3Thematerialistdoctrinethatymenareproductsofcircumstancesandupbringing,andthat,therefore,changedmenareproductspfothercircumstancesandchangedupbringing,forgetsthatitismenwhochnagecircumstancesandthattheeducatormusthimselfbeeducated.Hence,thisdoctrineisboundtodividesocietyintotwoparts,oneofwhichissuperiortosociety(inRobertOwenforexample).Thecoincidenceofthechangingofcircumstancesandofhumanactivitycanbeconceivedandrationallyunderstoodonlyasrevolutionarypractice.4Feuerbachstartsoutfromthefactofreligiousself-estrangement,oftheduplicationoftheworldintoareligious,imaginaryworldandarealone.Hisworkconsistsinresolvingthereligiousworldintoitssecularbasis.?Heoverlooksthefactthataftercompletingthiswork,thechiefthingstilremainstobedone.Forthefactthatthesecularbasisliftsofffromitselffromitselfandestablishesitselfinthecloudsasanindependentrealmcanonlybeexplainedbytheinnerstrifeandintrinsiccontradictorinessofthissecularbasis.Thelattermustitself,therefore,firstbeunderstoodinitscontradictionandthen,bytheremovalofthecontradiction,revolutionizedinpractice.Thus,forinstance,oncetheearthlyfamilyisdiscoveredtobethesecretoftheholyfamily,theformermustthenitselfbedestroyedintheoryandtransformedinpractice.5Feuerbach,notsatisfiedwith?abstractthinking,appealsto?sensuouscontemplation;buthedoesnotconceivesensuousnessaspractical,human-sensuousactivity.6Feuerbachresolvestheessenceofreligionintotheessenceofman.Buttheessenceofmanisnoabstractioninherentineachsingleindividual.?Initsrealityitistheensembleofthesocialrelations.Feuerbach,whodoesnotenteruponacriticismofthisrealessence,ishenceobliged:1.Toabstractfromthehistoricalprocessandtodefinethereligioussentiment[Gemüt]regardedbyitselfandtopresupposeanabstract–?isolated?–humanindividual.2.Theessenceofman,therefore,canwithhimberegardedonlyas“species”,asaninner,mutegeneralcharacterwhichunitesthemanyindividualsonly?inanaturalway.7Feuerbach,consequently,doesnotseethatthe“religioussentiment”isitselfa?socialproduct,andthattheabstractindividualwhomheanalysesbelongstoaparticularformofsociety.8Sociallifeisessentially?practical.Allmysterieswhichmisleadtheoryintomysticismfindtheirrationalsolutioninhumanpracticeandinthecomprehensionofthispractice.9Thehighestpointattainedby?contemplative?materialism,thatis,materialismwhichdoesnotcomprehendsensuousnessaspracticalactivity,iscontemplationofsingleindividualsandof“civilsociety.”10Thestandpointoftheoldmaterialismis“civil”society;thestandpointofthenewis?human?society,orassociatedhumanity.11Thephilosophershaveonly?interpreted?theworld,invariousways;thepoint,however,isto?change?it.1969年版Marx/EngelsInternetArchiveThesesOnFeuerbachWritten:?byMarxintheSpringof1845,butslightlyeditedbyEngels;FirstPublished:?Asanappendixto??in1888;Source:?Marx/EngelsSelectedWorks,VolumeOne,p.13–15.NotethatthisversiondiffersfromtheversionofEngels’editionpublishedinMECWVolume5,pp.6-8;Publisher:?ProgressPublishers,Moscow,USSR,1969;Translated:?W.LoughfromtheGerman;Transcription/Markup:?Zodiac/;Copyleft:??(marxists.org)1995,1999,2002.Permissionisgrantedtocopyand/ordistributethisdocumentunderthetermsofthe?;Proofread:?byAndyBlundenFebruary2005.IThechiefdefectofallhithertoexistingmaterialism–thatofFeuerbachincluded–isthatthething,reality,sensuousness,isconceivedonlyintheformofthe?objectorofcontemplation,butnotas?sensuoushumanactivity,practice,notsubjectively.Hence,incontradistinctiontomaterialism,the?active?sidewasdevelopedabstractlybyidealism–which,ofcourse,doesnotknowreal,sensuousactivityassuch.Feuerbachwantssensuousobjects,reallydistinctfromthethoughtobjects,buthedoesnotconceivehumanactivityitselfas?objective?activity.Hence,in?,heregardsthetheoreticalattitudeastheonlygenuinelyhumanattitude,whilepracticeisconceivedandfixedonlyinitsdirty-judaicalmanifestation.Hencehedoesnotgraspthesignificanceof“revolutionary”,of“practical-critical”,activity.IIThequestionwhetherobjectivetruthcanbeattributedtohumanthinkingisnotaquestionoftheorybutisapracticalquestion.Manmustprovethetruth—i.e.therealityandpower,thethis-sidednessofhisthinkinginpractice.Thedisputeovertherealityornon-realityofthinkingthatisisolatedfrompracticeisapurely?scholastic?question.IIIThematerialistdoctrineconcerningthechangingofcircumstancesandupbringingforgetsthatcircumstancesarechangedbymenandthatitisessentialtoeducatetheeducatorhimself.Thisdoctrinemust,therefore,dividesocietyintotwoparts,oneofwhichissuperiortosociety.Thecoincidenceofthechangingofcircumstancesandofhumanactivityorself-changingcanbeconceivedandrationallyunderstoodonlyas?revolutionarypractice.IVFeuerbachstartsoutfromthefactofreligiousself-alienation,oftheduplicationoftheworldintoareligiousworldandasecularone.Hisworkconsistsinresolvingthereligiousworldintoitssecularbasis.Butthatthesecularbasisdetachesitselffromitselfandestablishesitselfasanindependentrealminthecloudscanonlybeexplainedbythecleavagesandself-contradictionswithinthissecularbasis.Thelattermust,therefore,initselfbebothunderstoodinitscontradictionandrevolutionizedinpractice.Thus,forinstance,aftertheearthlyfamilyisdiscoveredtobethesecretoftheholyfamily,theformermustthenitselfbedestroyedintheoryandinpractice.VFeuerbach,notsatisfiedwithabstractthinking,wantscontemplation;buthedoesnotconceivesensuousnessaspractical,human-sensuousactivity.VIFeuerbachresolvesthereligiousessenceintothehumanessence.Butthehumanessenceisnoabstractioninherentineachsingleindividual.Initsrealityitistheensembleofthesocialrelations.Feuerbach,whodoesnotenteruponacriticismofthisrealessence,isconsequentlycompelled:1.Toabstractfromthehistoricalprocessandtofixthereligioussentimentassomethingbyitselfandtopresupposeanabstract–isolated–humanindividual.2.Essence,therefore,canbecomprehendedonlyas“genus”,asaninternal,dumbgeneralitywhichnaturallyunitesthemanyindividuals.VIIFeuerbach,consequently,doesnotseethatthe“religioussentiment”isitselfasocialproduct,andthattheabstractindividualwhomheanalysesbelongstoaparticularformofsociety.VIIIAllsociallifeisessentiallypractical.Allmysterieswhichleadtheorytomysticismfindtheirrationalsolutioninhumanpracticeandinthecomprehensionofthispractice.IXThehighestpointreachedbycontemplativematerialism,thatis,materialismwhichdoesnotcomprehendsensuousnessaspracticalactivity,iscontemplationofsingleindividualsandofcivilsociety.XThestandpointoftheoldmaterialismiscivilsociety;thestandpointofthenewishumansociety,orsocialhumanity.XIThephilosophershaveonlyinterpretedtheworld,invariousways;thepointistochangeit.2002年版KarlMarx1845ThesesOnFeuerbachWritten:byMarxinBrusselsinthespringof1845,underthetitle“1)?ad?Feuerbach”;Marx’soriginaltextwasfirstpublishedin1924,inGermanandinRussiantranslation,bytheInstituteofMarxism-Leninismin?Marx-EngelsArchives,?BookI,Moscow.TheEnglishtranslationwasfirstpublishedintheLawrenceandWisharteditionof?TheGermanIdeology?in1938.?Themostwidelyknownversionofthe?Theses?isthatbasedonEngels’editedversion,publishedasanappendixtohis?LudwigFeuerbach?in1888,wherehegaveitthetitle?ThesesonFeuerbach;Translated:byCyrilSmith2002,basedonworkdonejointlywithDonCuckson.1Themaindefectofallhitherto-existingmaterialism—thatofFeuerbachincluded—isthattheObject?[derGegenstand],actuality,sensuousness,areconceivedonlyintheformoftheobject?[Objekts],orofcontemplation?[Anschauung],butnotashumansensuousactivity,practice?[Praxis],notsubjectively.Henceithappenedthattheactiveside,inoppositiontomaterialism,wasdevelopedbyidealism—butonlyabstractly,since,ofcourse,idealismdoesnotknowreal,sensuousactivityassuch.?Feuerbachwantssensuousobjects?[Objekte],differentiatedfromthought-objects,buthedoesnotconceivehumanactivityitselfasobjective?[gegenst?ndliche]?activity.In?TheEssenceofChristianity[DasWesendesChristenthums],hethereforeregardsthetheoreticalattitudeastheonlygenuinelyhumanattitude,whilepracticeisconceivedanddefinedonlyinitsdirty-Jewishformofappearance?[Erscheinungsform].Hencehedoesnotgraspthesignificanceof‘revolutionary’,of‘practical-critical’,activity.2Thequestionwhetherobjectivetruthcanbeattributedtohumanthinkingisnotaquestionoftheorybutisa?practical?question.Manmustprovethetruth,?i.e.,therealityandpower,thethis-sidedness?[Diesseitigkeit]?ofhisthinking,inpractice.Thedisputeovertherealityornon-realityofthinkingwhichisisolatedfrompracticeisapurelyscholasticquestion.3Thematerialistdoctrinethatmenareproductsofcircumstancesandupbringing,andthat,therefore,changedmenareproductsofchangedcircumstancesandchangedupbringing,forgetsthatitismenwhochangecircumstancesandthattheeducatormusthimselfbeeducated.Hencethisdoctrineisboundtodividesocietyintotwoparts,oneofwhichissuperiortosociety.?Thecoincidenceofthechangingofcircumstancesandofhumanactivityorself-change?[Selbstver?nderung]?canbeconceivedandrationallyunderstoodonlyas?revolutionarypractice.4Feuerbachstartsofffromthefactofreligiousself-estrangement?[Selbstentfremdung],oftheduplicationoftheworldintoareligious,imaginaryworld,andasecular?[weltliche]?one.Hisworkconsistsinresolvingthereligiousworldintoitssecularbasis.Heoverlooksthefactthataftercompletingthiswork,thechiefthingstillremainstobedone.?Forthefactthatthesecularbasisliftsofffromitselfandestablishesitselfinthecloudsasanindependentrealmcanonlybeexplainedbytheinnerstrifeandintrinsiccontradictorinessofthissecularbasis.Thelattermustitselfbeunderstoodinitscontradictionandthen,bytheremovalofthecontradiction,revolutionised.Thus,forinstance,oncetheearthlyfamilyisdiscoveredtobethesecretoftheholyfamily,theformermustitselfbeannihilated?[vernichtet]?theoreticallyandpractically.5Feuerbach,notsatisfiedwith?abstractthinking,wants?sensuouscontemplation?[Anschauung];buthedoesnotconceivesensuousnessaspractical,human-sensuousactivity.6Feuerbachresolvestheessenceofreligionintotheessenceofman?[menschlicheWesen?=‘humannature’].Buttheessenceofmanisnoabstractioninherentineachsingleindividual.?Inreality,itistheensembleofthesocialrelations.?Feuerbach,whodoesnotenteruponacriticismofthisrealessenceishenceobliged:1.Toabstractfromthehistoricalprocessandtodefinethereligioussentimentregardedbyitself,andtopresupposeanabstract—isolated-humanindividual.2.Theessencethereforecanbyhimonlyberegardedas‘species’,asaninner‘dumb’generalitywhichunitesmanyindividualsonlyina?naturalway.7Feuerbachconsequentlydoesnotseethatthe‘religioussentiment’isitselfa?socialproduct,andthattheabstractindividualthatheanalysesbelongsinrealitytoaparticularsocialform.8Allsociallifeisessentially?practical.Allmysterieswhichleadtheorytomysticismfindtheirrationalsolutioninhumanpracticeandinthecomprehensionofthispractice.9Thehighestpointreachedbycontemplative?[anschauende]?materialism,thatis,materialismwhichdoesnotcomprehendsensuousnessaspracticalactivity,isthecontemplationofsingleindividualsandofcivilsociety?[bürgerlichenGesellschaft].10Thestandpointoftheoldmaterialismiscivilsociety;thestandpointofthenewishumansocietyorsocialhumanity.11Philosophershavehithertoonly?interpreted?theworldinvariousways;thepointisto?change?it.1.?“Dirty-Jewish”—accordingtoMarhsallBerman,thisisanallusiontotheJewishGodoftheOldTestament,whohadto‘gethishandsdirty’makingtheworld,tiedupwithasymboliccontrastbetweentheChristianGodoftheWord,andtheGodoftheDeed,symbolisingpracticallife.See?,EssenceofChristianity1841