The “Divine Shift” in Young Marx: The Atheist Substance beneath the “Theistic Form” in The Doctoral Dissertation and the Germ of the Materialist Conception of History

青年马克思的“神性移位”：《博士论文》中“有神论形 式”下的无神论实质与唯物史观发端

Marx’s doctoral dissertation reveals the atheistic core within Epicurus ’seemingly theistic philosophy via “displacement of divinity”: dissolving divine authority into individual “self-consciousness” tranquility and freedom. This “abstract individuality” vs. “universal necessity” reinterpretation was key to breaking Hegel's “Absolute Spirit” confines. However, Marx saw Epicurus’ limitation in focusing only on inner peace. Proposing the “philosophization of the world is simultaneously the worldization of philosophy” he signaled shifting critique from religion towards real socio-political order, moving beyond pure speculation. The dialectic tension between “theistic form” and “atheistic substance”, alongside initial reflections on linking “self-consciousness” to practice, marks this thesis as a crucial step towards historical materialism and Marx's revolutionary turn.

本文聚焦于马克思博士论文中的无神论思想，揭示其在青年黑格尔派语境下所展现的深刻悖论性与理论突破。马克思通过对伊壁鸠鲁哲学的阐释，指出其虽然保留“有神论”形式的表述，却通过“神性移位”实现了无神论的实质内核：将宗教中外在必然性的神祗权威内化并消解为个体“自我意识”的宁静与自由，以“抽象个别性”对抗“普遍必然性”。这一解读不仅重释了伊壁鸠鲁原子论，更是马克思突破黑格尔“绝对精神”体系束缚的关键一步。然而，马克思清醒认识到伊壁鸠鲁无神论囿于个体内心宁静的局限，从而提出“世界的哲学化同时是哲学的世界化”的命题，显露出将批判从宗教领域转向现实社会政治秩序、扬弃纯思辨哲学的初步意向。因此，博士论文不仅标志着马克思明确的无神论立场，其内含的“有神论形式”与“无神论实质”的辩证张力，以及对“自我意识”与现实实践关系的初步探索，共同构成了其摆脱思辨哲学桎梏、迈向历史唯物主义的重要理论发端，为理解马克思思想的早期生成与后续革命性转向提供了关键坐标。