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《宗教沉思录》

上传: 郭国汀 | 发布: 2011-4-3 18:06 | 作者: 郭国汀 | 来源: 天易出版社 | 查看: 0

6、马克思宗教观批判(下)

很难想象没有教皇约翰保罗二世的团结作为道德重建的群众运动。共产主义制度是基于恐惧的教宗认识,最终成为将中欧和东欧被奴役国家解放出来的催化剂。这是教皇在19796月首次访问波兰期间带来的鼓舞了百万民众的信息。[1]

 

在共产主义能够维持其权力之所,此处我们正在考虑对俄罗斯和墨西哥人民的特殊感情。它一直在努力通过一切可能的手段,正如它的斗士公开吹嘘的那样,通过清洗人们,特别是年轻人心中的全部记忆,摧毁基督文明和基督教。主教和神父们被流放,被惩罚强迫劳动,被枪杀和被按不人道的方式弄;捍卫他们宗教信仰的置疑的普通信徒被不断骚扰,迫害,被强行审判被关进监狱。[2]

 

马克思称宗教是一种私人的怪念头或异想天开[3]

Marx that "Religion is opium for the people. Religion is a sort of spiritual booze, in which the slaves of capital drown their human image, their demand for a life more or less worthy of man."

why the oppressed turn to religion: Lenin put it "Impotence of the exploited classes in their struggle against the exploiters .. inevitably gives rise to the belief in a better life after death " It seemed equally clear to Lenin why the capitalists turned to religion: [They] "are taught by religion to practise charity while on earth, thus offering them a very cheap way of justifying their entire existence as exploiters and selling them at a moderate price tickets to well-being in heaven." Like Engels and Marx, Lenin believed that religion was an historical phenomenon, tied to the oppressive structures of human history such as feudalism and capitalism. believed that religion would wither away when there was no longer a need for it. In Lenin's words, "the yoke of religion that weighs upon mankind is merely a product and reflection of the economic yoke within society."

Lenin cites Marx and Engels that due to the fact that religion has deep roots in capitalist oppression, it will not disappear until the people completely overcome their oppression: He writes in The Attitude of the Workers' Party to Religion that "No educational book can eradicate religion from the minds of masses who are crushed by capitalist hard labour, and who are at the mercy or the blind destructive forces of capitalism, until those masses themselves learn to fight this root of religion, fight the rule of capital in all its forms, in a united, organised, planned and conscious way."

Marx, Engels and Lenin all agreed that there should be complete separation of church and state and that the state should never make laws about religious belief, either to support one religion or to ban another. All three were opposed to arguments that religion should be banned under socialism. Lenin agreed with Engels when he wrote in The Attitude of the Workers' Party to Religion: "Engels frequently condemned the efforts of people who desired to be "more left" or "more revolutionary" than the Social-Democrats to introduce into the programme of the workers' party an explicit proclamation of atheism, in the sense of declaring war on religion. Commenting in 1874 on the famous manifesto of the Blanquist fugitive Communards who were living in exile in London, Engels called their vociferous proclamation of war on religion a piece of stupidity, and stated that such a declaration of war was the best way to revive interest in religion and to prevent it from really dying out."

We must not only admit workers who preserve their belief in God into the Social-Democratic Party, but must deliberately set out to recruit them; we are absolutely opposed to giving the slightest offense to their religious convictions, but we recruit them in order to educate them in the spirit of our programme, and not in order to permit an active struggle against it."

马克思对什么是宗教从未说清楚。其最著名的宗教名言乃是:"宗教的苦难表达的是尘世生活中的苦难,同时,也是抗议现实的苦难。恰如在缺乏灵性的状态 中的精神一样,宗教对受压迫的可怜的人们而言是一种显灵和奇迹,是冷酷无情世界中的感情,是人民的鸦片.要求放弃对现实处境的幻想,就是放弃需要幻想的处境本身。[4](中共的译文乃是:宗教里的苦难既是现实的苦难的表现,又是对现实苦难的抗议.宗教是被压迫生灵的叹息,是无情世界的感情,正象它是没有精神的制度的精神一样。宗教是人民的鸦片)。[5] 

   从马克思这段名言来看,他的宗教论点虽无大错,但极不精确。他既未对宗教下定义,也未论述清楚到底何谓宗教。其论及宗教概念几乎全是文学修辞,而非 科学定义,且其内含混乱不清。例如,马克思至少提及:宗教是"显灵""奇迹""感情""精神""灵性""鸦片""自我意识""自我感觉""使人堕落的意识世界""灵性芳香的世界" "一般概括性理论"。归纳言之,宗教是一种显灵、奇迹、灵性、精神、意识、感觉、感情、鸦片、理论。亦即宗教因人而异。但马克思对宗教的认识限于其作用层面,仅论及其某些表相,而未论及宗教的本质。然而中共则曲解马克思的宗教观,长期反复向国人强行灌输"宗教是统治阶级麻醉人民的精神鸦片"等荒谬见解,导致当代国人绝大多数是对宗教相当无知但狂妄自大的无神论者。

马克思说道:"是人类创制宗教,而非宗教创造人。确实,宗教乃是那些尚未发现自我或虽已发现自我但再次失去自我者的自我意识和自我感觉。但是人并非 占用尘世外某处以期永远占有该处的抽象实在,而是生活在这个世界,国家,社会之中的具体的人。这个国家、社会创制宗教,制造某种使人堕落的意识世界,因为他们(指国家和社会)是使人堕落的世界。宗教乃这个世界的一般概括性理论,其百科全书式的概要,其在普通状态中的逻辑...因此,反对宗教的争战就是反对 宗教成为灵性芳香的世界之直接战役" [6]

   从这段话明显可见马克思之逻辑思维似成问题。人类创制宗教大体不错,但创制宗教者不但要基于理性、经验,更要基于灵性、感性,而且唯有被圣灵附体者方可能成为宗教创制者。

马克思言及:"人民除非废除宗教,剥夺其骗人的幸福感,否则不可能获得真实的幸福.人民应当自已摆脱上当受骗作为其自身条件的要求,正是其应当放弃需要骗人的条件的要求"[7]

马克思论述道:"因此,在其他尘世的真理消失后,建立这个世界的真理便是历史的使命.随后,在那些自我疏远人类,名声良好的圣人的真实性质被 披露之后,揭露这种自我疏远的所有非神圣性则是哲学家的使命。所以,对天堂的批判转化为对尘世的批评,对宗教的批判演变成对法律的批评,对理论的批评则变成对政治的批判"[8]

马克思认为:"对宗教的批判止于'人是人类最高级的实在'的学说;亦即,其终结依不容置疑的绝对(概念),必须彻底变革全部有关人是一种被贬低,奴役,遗弃,卑劣的实体的学说...激进的说法乃斩断事物的根。如今,对人而言,该事物之根就是人类自身."[9]

《共产主义宣言》宣布:[10]因为“法律、道德、宗教,在他们看来全都是资产阶级偏见,隐藏在这些偏见后面的全都是资产阶级利益”[11]宗教的、道德的、哲学的、政治的、法的观念等等在历史发展的进程中固然是不断改变的,而宗教、道德、哲学、政治和法在这种变化中却始终保存着。此外,还存在着一切社会状态所共有的永恒的真理,如自由、正义等等。但是共产主义要废除永恒真理,它要废除宗教、道德,而不是加以革新,所以共产主义是同至今的全部历史发展进程相矛盾的。[12] “共产主义革命就是同传统的所有制关系实行最彻底的决裂;毫不奇怪,它在自己的发展进程中要同传统的观念实行最彻底的决裂”。[13]

可见,按照马克思的原教旨,共产党本来就没有任何道德底线!全世界共产党的一切罪恶,都可以在马克思原教旨中找到根源!

可以得出结论:意识的一切形式和产物不是可以用精神的批判来消灭的,也不是可以通过把他们消融在自我意识中或化为幽灵怪影怪想等等来消灭的,而只有实际地推翻这一唯心主义谬论所由产生的现实的社会关系,才能把它们消灭。[14]

亦即马克思将宗教产生的根源归结于“现实的社会关系”,然而宗教起源的知识告诉我们:宗教现象是全球性不分民族种族的普遍现象,且自远古便早已有之并始终伴随人类。封建制取代了奴隶制,君主帝制取代了封建制;资本主义又取代了封建制;现代宪政共和民主制又取代了资本主义制,然而宗教并未随着人类政治体制的改变而改变。

只有当实际日常生活的关系,在人们面前表现为人与人之间和人与自然之间极明白而合理的关系的时侯,现实世界的宗教反映才会消失。只有当社会生活过程即物质生活过程的形态,作为自由结合的人的产物,处于人的有计划的控制之下的时侯,它才会把自己的神秘的纱幕揭掉。[15]

  要知道,宗教本身是没有内容的,它的根源不是在天上,而是在人间,随着以宗教为理论的被歪曲了的现实的消灭,宗教也将自行消灭。[16]

  人创造了宗教,而不是宗教创造了人。就是说,宗教是那些还没有获得自己或是再度丧失了自己的人的自我意识和自我感觉。”“国家、社会产生了宗教即颠倒的世界观,因为它们本身就是颠倒了的世界。[17]宗教把人的本质变成了幻想的现实。

  每一个人都应当有可能实现自己的宗教需要,就象实现自己的肉体需要一样,不受警察干涉。[18]

  废除作为人民幻想的宗教,也就是要求实现人民的现实的幸福。要求抛弃关于自己处境的幻想,也就是要求抛弃那需要幻想的处境。因此对宗教的批判就是对苦难世界?D?D宗教是它的灵光圈?D?D的批判的胚胎。

   因此,彼岸世界的真理消失以后,历史的任务就是确立此岸世界的真理。人的自我异化的神圣形象被揭穿以后,揭露非神圣形象的自我异化,就成了为历史服务的 哲学的迫切任务。于是对天国的批判就变成对尘世的批判,对宗教的批判就变成对法的批判,对神学的批判就变成对政治的批判。[19]

   就德国来说,对宗教的批判实际已经结束;而对宗教的批判是其他一切批判的前提。谬误在天国的申辩一经驳倒,它在人间的存在就陷入了窘境。一个人,如果想 在天国的幻想的现实中寻找一种超人的存在物,而他找到的却只是自己本身的反映,他就不想在他正在寻找和应当寻找自己的真正现实性的地方,只去寻找自身的假象,寻找非人了。[20]

共产主义理论的创始人马克思和恩格斯,寻求一种称为辩证法的方法术语来描述唯物主义哲学。马克思认为,人类的整个历史是一部阶级斗争史,他当时所处的时代是在工人与资本家之间的斗争,工人很快便会起来并组织共产主义革命。马克思和恩格斯都是彻头彻尾的无神论者,他们认为消灭宗教是共产主义成功的前提基础。[21]

 

资本主义和社会主义皆不是马克思的发明,而剩余价值也非绝对真理,老马否定资本家的管理的高级劳动价值,否定资本本身的价值,将低级劳动与高级劳动混 为一谈,将风险与利润绝对分割,将周密规划,市场研究,投资风险排除在创造价值体系之外,唯认劳动创造价值,其实商品价值与产品价值概念不同,前者不一定 包含劳动因素,后者不一定创造交换价值。黄金尽管有很高的价值,但历史遗物,尽管可能是泥石腐木,确可能远超出黄金的价值,绘画雕塑在不同时期有相差百千 倍甚至万倍的不同价值,其包含的劳动量则是恒定不变定的,因此,老马发现的剩余价值说并非绝对真理。 至于尼采或康德批判过的宗教,不等于宗教就已经获死刑。任何人均有权质疑批判宗教教义,事实上不同的宗教,其教义相异甚至相冲突都是正常的。然而宗教信仰 与人类相伴相生直到永远,除非人类本身消亡,否则宗教信仰永远存在。反对者固然有之,赞同者更不乏其人。康德本人也是相信上帝的。只不过他的上帝观与一般 宗教的上帝观有所不同而已。事实上自然科学家们的上帝观确实与神学家们的上帝观有所不同。否定上帝存在的除了狂妄自大的马列毛外,主要是那些尼采式的狂人



[1] It is hard to imagine Solidarity as a mass movement of moral regeneration without Pope John Paul II. The Pope’s recognition that the communist system was based on fear was the catalyst that eventually freed the captive nations of Central and Eastern Europe. It was the message of “the Pope from Poland” carried home during his first visit in June 1979 that inspired millions.

[2] Where Communism has been able to assert its power -- and here We are thinking with special affection of the people of Russia and Mexico -- it has striven by every possible means, as its champions openly boast, to destroy Christian civilization and the Christian religion by banishing every remembrance of them from the hearts of men, especially of the young. Bishops and priests were exiled, condemned to forced labor, shot and done to death in inhuman fashion; laymen suspected of defending their religion were vexed, persecuted, dragged off to trial and thrown into prison. 

[3] Marx calls religion "a private whim or caprice"; 

[4] "Religion is the sigh of the oppressed creature, the feelings of a heartless world, just as it is the spirit of unspiritural conditions. It is the opium of the people." See, Otto Ruhle, Karl Marx his life and Work Translated by Eden and Cedar Paul, The New Home Library New York 1929, P.157原译之[宗教是受压迫者的叹息]令人莫名其妙,应译成[宗教对受压迫的可怜的人们而言是一种显灵和奇迹]才符合原文.[宗教是无情世界的良心] 也不准确,准确的译文应当是:[宗教是冷酷无情世界中的感情].

[5]马克思《马克思恩格斯选集》第1卷第2

[6] "Man makes religion; religion does not make man. Religion, indeed, is the self-consciousness and the self-feeling of the man who either has not yet found himself, or else(having found himself) has lost himself once more. But man is not an abstract being, squatting down somewhere outside the world. Man is the world of men , the State, society. This State, this society, produce religion, produce a perverted world consciousness, because they are a perverted world . Religion is the generalized theory of this world, its encyclopadic compend, its logic in a popular form...The fight against religion is, therefore, a direct campaign against the world whose spiritual aroma is religion". See Otto Ruhle, Karl Marx his life and Work Translated by Eden and Cedar Paul, The New Home Library New York 1929, P.157.

[7] "The people cannot be really happy until it has been deprived of illusory happiness by the abolition of religion. The demand that the people should shake itself free of illusion as to its own condition is the demand that it should abandon a condition which needs illusion." See, Otto Ruhle, Karl Marx his life and Work Translated by Eden and Cedar Paul, The New Home Library New York 1929, P.158.

[8] Thus it is the mission of history, after the other-worldly truth has disappeared, to establish the truth of this world. In the next place, it is the mission of philosophy, having entered into the service of history after the true nature of the reputed sainthood of human self-estrangement has been disclosed, to disclose all the unsaintliness of this self-estrangement. Thus the criticism of heaven is transformed into a criticism of earth, the criticism of religion into a criticism of law, the criticism of theology into a criticism of politics." See, Otto Ruhle, Karl Marx his life and WorkTranslated by Eden and Cedar Paul, The New Home Library New York 1929, P.159.

[9] "the criticism of religion ends with the doctrine that man is the highest being for man; it ends, that is to say, with the categorical imperative that all conditions must be revolutionized in which man is a debased, an enslaved, an abandoned, a contemptible being... a radical is one who cut at the roots of things. now, for man, the root of things is man himself." See, Otto Ruhle, Karl Marx his life and Work Translated by Eden and Cedar Paul, The New Home Library New York 1929, P.159.

[10] Karl Marx and Friedrich Engels, The Communist Manifesto, Dogmas and Dreams, edited by Nancy S. Love 2ed Chatham House 1998. P 257 “But Communism abolishes eternal truths, it abolishes all religion, and all morality, instead of constituting them on a new basis; it therefore acts in contradiction to all past historical experience.”

[11] Law, morality, religion, are to him so many bourgeois prejudices, behind which lurk in ambush just as many bourgeois interests.

[12] Communism abolishes eternal truths, it abolishes all religion, and all morality, instead of constituting them on a new basis; it therefore acts in contradiction to all past historical experience.”

[13] The Communist revolution is the most radical rupture with traditional property relations; no wonder that its development involved the most radical rupture with traditional ideas.

[14] 马克思《马克思恩格斯选集》第1卷第43

[15] 马克思:《马克思恩格斯全集》第23卷第96-97

[16] 马克思《马克思恩格斯全集》第27卷第436

[17] 马克思:《马克思恩格斯选集》第1卷第1

[18] 马克思:《哥达纲领批判》一书

[19] 马克思:《马克思恩格斯选集》第1卷第2

[20] 马克思:《马克思恩格斯选集》第1卷第1