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本文系慕维仁著《章太炎的政治哲学:意识的反抗》全书第六章,也即结论章。该章认为章太炎著作的意义不应仅停留在反满革命上,而同时还应包含其基于佛学唯识宗对资本主义现代性展开的批判。作为章太炎的学生,鲁迅延续了章太炎对现代性的批判,但却采取了完全不同的路径,即以先验的心/生为本体论基础,通过对民间信仰,尤其是鬼观念的肯定来对抗资本主义机械化导致的物质文化危机。作为鲁迅著作的阐释者,汪晖将鲁迅作品中的“鬼”与一种特殊的时间性和彻底结束资本逻辑的政治实践联系了起来。尽管方式各异,但他们都想象出了一种有别于当下资本主义的更好的未来,一种具有显在政治性的未来。
This article is the Department of Mu Weiren “Zhang Taiyan political philosophy: Conscious Consciousness” the sixth chapter, that is, the conclusion chapter. The chapter holds that the significance of Zhang Tai-yan’s work should not stop at the anti-Manchu revolution but at the same time include its criticism of capitalist modernity based on the Buddhism’s consciousness. As a student of Zhang Taiyan, Lu Xun extended Zhang Taiyan’s critique of modernity, but took a completely different path, that is, taking a priori heart / student as the basis of ontology and confronting folk beliefs, especially the conception of ghost Materialistic crisis caused by capitalist mechanization. As the interpreter of Lu Xun’s writings, Wang Hui linked the “ghosts” in Lu Xun’s works with a special kind of political practice of ending time and completely ending capital logic. Despite the differences in their ways, they have imagined a better future than current capitalism, a manifestly political future.