马克思哲学两大逻辑对海德格尔历史观误读的回应

The Response of the Two Logics of Marx Philosophy to Heidegger’s Misreading of History

摘要: 海德格尔对马克思历史观的误读主要体现在两个方面：一是认为马克思的异化批判依赖“存在之天命”，未能摆脱形而上学的框架；二是将马克思的历史观归为形而上学的范畴，认为其未触及“存在”的本质。然而，马克思的异化逻辑和生产逻辑表明，其历史观并非基于抽象的宿命论，而是根植于对资本主义现实的深刻批判。异化逻辑揭示了劳动异化的现实基础，指出资本主义制度下人的本质被异化，阻碍了人的全面发展。生产逻辑则强调物质生产的基础性作用，揭示了生产力与生产关系的辩证关系，将“存在”具体化为人类的感性活动和物质生产过程。海德格尔的误读源于未能充分理解马克思哲学的现实基础和超越性，马克思的历史观超越了传统形而上学的抽象思辨，不仅揭示了资本主义的内在矛盾，还为人类的自由和解放提供了理论指引，触及了“存在”的现实层面。

Abstract: Heidegger’s misinterpretation of Marx’s conception of history is mainly reflected in two aspects: one is that Marx’s critique of alienation relies on the “providence of existence” and fails to get rid of the metaphysical framework; the other is that Marx’s conception of history is categorized as metaphysical, and is considered to have failed to touch the essence of “existence”. The second is to categorize Marx’s view of history as a metaphysical category, believing that it does not touch the essence of “existence”. However, Marx’s logic of alienation and logic of production shows that his view of history is not based on abstract fatalism, but is rooted in a profound critique of capitalist reality. The logic of alienation reveals the real basis of the alienation of labor, pointing out that the capitalist system alienates the nature of human beings and hinders their comprehensive development. The logic of production, on the other hand, emphasizes the fundamental role of material production, reveals the dialectical relationship between the productive forces and the relations of production, and concretizes “existence” into human sensual activities and the process of material production. Heidegger’s misinterpretation stems from his failure to fully understand the practical foundation and transcendence of Marx’s philosophy. Marx’s view of history transcends the abstract discourse of traditional metaphysics, not only revealing the inherent contradictions of capitalism, but also providing theoretical guidance for human freedom and emancipation, and touching on the practical dimension of “existence”.