| Karl Marx,"Oekonomisch-philosophische Manuskripte aus dem Jahre 1844" 馬克思，《1844年經濟學哲學手稿》，人民出版社 |
| ●無產階級 ☉資本、地租、和勞動的分離對工人來說是致命的。(p.7) ☉Ricardo: 各國只是生產的工廠；人是消費和生產的機器；人的生命就是資本；經濟規律盲目地支配世界。(p.32) ☉中世紀的俗語：「沒有無領主的土地」，被現代俗語「金錢沒有主人」所代替。..充分表明死的物質對全人類的統治。(p.46) ●異化 ☉工人生產的財產越多，他的產品的數量越大，他就越貧窮。...物世界的增值和人世界貶值成正比。....這一事實無非表明：勞動所生產的對象，即勞動產品，做為一種異己的存在物，作為不依賴於生產者的力量，同勞動相對立。...勞動的這種現實化，表現為工人的非現實化，對象化表現為，對象的喪失和被對象的奴役，佔有表現為異化、外化。(p.52) ☉這種勞動不是滿足一種需要，而只是滿足勞動以外的那些需要的一種手段。勞動的異己性完全表現在：只要肉體的強制或其他強制一停止，人們會像逃避瘟疫那樣逃避勞動。(p.55) ☉結果是，人（工人）只有在運用自己的動物機能——吃、喝、生殖，至多還有居住、修飾等等的時候——才覺得自己在自由活動，而在運用人的機能時，覺得自己不過是動物。動物的東西成為人的東西，而人的東西成為動物的東西。....這是自我異化。(p.55) ☉異化勞動...自己的本質變成僅僅維持自己生存的手段。(p.57) ●共產主義 ☉共產主義是私有財產，即人的自我異化的，積極揚棄。...作為完成了的自然主義...人道主義。(p.81) ☉社會主義是人的不再以宗教的揚棄為中介的，積極的自我意識；正向現實生活是人的不再以私有財產的揚棄，即共產主義為中介的，積極的現實一樣。共產主義是作為否定的否定的肯定...對下一段歷史發展來說是必然的環節...但是，共產主義並不是人類發展的目標，並不是人的社會的形式。(p.93) ●階級剝削 ☉賣淫不過是工人普遍賣淫的一個特殊表現，因為賣淫是一種關係，它不僅包括賣淫者，而且包括逼人賣淫者——後者的下流無恥尤為嚴重——因此，資本家等等，也包括在賣淫這一範疇中。(p.83) ☉關於禁欲...（自我克制）...一種奴才的藝術。(p.123) ●哲學觀 ☉從主體方面來看：只有音樂才激起人的音樂感；對於沒有音樂感的耳朵來說，最美的音樂毫無意義，不是對象，因為我的對象只能是我的一種本質力量的確證。(p.87) ☉五官感覺的形成，是迄今為止全部世界歷史的產物。....憂心忡忡、貧窮的人對美景沒什麼感覺；經營礦物的商人只看到礦物的商業價值，而看不到礦物的美和獨特性；他沒有礦物學的感覺。(p.87) ☉理論的對立本身的解決，只有通過實踐方式，只有藉助於人的實踐力量，才是可能的。...哲學未能解決這個任務，正是因為哲學把這緊緊看做理論的任務。(p.88) ☉Feuerbach的偉大功績在於：證明了哲學不過是變成思想的宗教，不過是人的本質的異化的一種形式，因此哲學同樣應當受到譴責。(p.96) ●論金錢（貨幣） ☉Goethe: Faust (Mephistopheles) “What, man! confound it, hands and feet And head and backside, all are yours! And what we take while life is sweet, Is that to be declared not ours? Six stallions, say, I can afford, Is not their strength my property? I tear along, a sporting lord, As if their legs belonged to me.” ☉Shakespeare in Timon of Athens: “Gold? Yellow, glittering, precious gold? No, Gods, I am no idle votarist! ... Thus much of this will make black white, foul fair, Wrong right, base noble, old young, coward valiant. ... Why, this Will lug your priests and servants from your sides, Pluck stout men’s pillows from below their heads: This yellow slave Will knit and break religions, bless the accursed; Make the hoar leprosy adored, place thieves And give them title, knee and approbation With senators on the bench: This is it That makes the wappen’d widow wed again; She, whom the spital-house and ulcerous sores Would cast the gorge at, this embalms and spices To the April day again. Come, damned earth, Thou common whore of mankind, that put’st odds Among the rout of nations.” .... “O thou sweet king-killer, and dear divorce ‘Twixt natural son and sire! thou bright defiler Of Hymen’s purest bed! thou valiant Mars! Thou ever young, fresh, loved and delicate wooer, Whose blush doth thaw the consecrated snow That lies on Dian’s lap! Thou visible God! That solder’st close impossibilities, And makest them kiss! That speak’st with every tongue, To every purpose! O thou touch of hearts! Think, thy slave man rebels, and by thy virtue Set them into confounding odds, that beasts May have the world in empire!” ☉從觀念轉化成生活，從想像的存在轉化成現實的存在。作為這樣的中介，貨幣是真正的創造力。(p.144) ☉Since money, as the existing and active concept of value, confounds and confuses all things, it is the general confounding and confusing of all things — the world upside-down — the confounding and confusing of all natural and human qualities.(p.145) ☉Assume man to be man and his relationship to the world to be a human one: then you can exchange love only for love, trust for trust, etc. If you want to enjoy art, you must be an artistically cultivated person; if you want to exercise influence over other people, you must be a person with a stimulating and encouraging effect on other people. Every one of your relations to man and to nature must be a specific expression, corresponding to the object of your will, of your real individual life. If you love without evoking love in return — that is, if your loving as loving does not produce reciprocal love; if through a living expression of yourself as a loving person you do not make yourself a beloved one, then your love is impotent — a misfortune.(p.144)（★以愛易愛才是正途，反異化的最終教誨！） ■立人書齋 2003.8.1閱 |