The Philosophical Subject Of Marx's Human Emancipation

Globalization is becoming a reality to people's daily life. This progress is both a full expansion of the "unachieved" modernity and a link to the capitalist existence of human being. Since it conveys multiple social missions, correctly understanding Marxist philosophy in such an era is specially related to its theoretical nature and subject orientation in modern China, as well as associated in a general way to contemporary grasp and illustration of essence and value of philosophy as a subject matter. This dissertation seeks to reveal the philosophical theme of Marx's human emancipation and digs out ideaistic resource of Marxist philosophy against capital bondage and oppression and its power in practice of transforming human existence of modernity. In such a process of deeply understanding Marxist philosophy, the dissertation also endeavors to truly exert influence of Marxist theory and bring its value and function into play as spiritual essence of our era, so as to allow it as an internal negativity to human existence, accompanying modern human beings to gain their self emancipation and comprehensive development. For such research purposes, the dissertation adopts animadversion of modernity as discussion structure and absorbs recent achievements in Marxist philosophy research.This dissertation is composed of two sections: introduction and text. The introduction traces back several important phases of Marxist philosophy research in the past 20 years. Centering how to understand "transition" of Marxist philosophy, it combs comparatively thoroughly through two transitions of understanding Marxist philosophy, which is so called, "transitionof Practice Theory" and "transition of Existence Theory". On the one hand, the function of those two transitions is proved in propelling Marxist philosophy research and uncovering its contemporary value; on the other hand, theoretical limits or weaknesses of them are pointed out. The dissertation holds the viewpoint, that Marxist philosophy is a theory about human being reaching the goal of self emancipation. The nature of Marxist philosophy transformation is to recast a philosophy of explaining the world into that of changing the world. That is, to transform the negation, animadversion and transcending power in human existence and in itself into one for itself through method of theory ("weapon of animadversion"), so as to gaining the unification of in itself and for itself in human activities for existence ("animadversion of weapon"), and succeeding in transformation of human existence. To be more specific, Marxist philosophy is to transform human existence of modernity, which is like putting the cart before the horse, or namely capitalist existence, and to emancipate human being from bondage of materials so that he can fully and freely develop himself on the basis of fully owning his essence. Therefore, Marxist philosophy is not a Knowledge-Theory philosophy, which focuses on questions such as how the world can be, how know cognition can be, or how human being can be. Neither is it a Existence-Theory philosophy which keenly discusses abstract oblivion of existence. Rather human emancipation is the theoretical objective of Marxist philosophy. It is a philosophy exposing and animadverting un-human existence of human being, as well as exploring a realistic way of transforming human existence. Therefore it is an Emancipation-Theory philosophy explaining how emancipation can be, nature of which should be reasonably understood as transition of Emancipation Theory.The first chapter of text discusses evolution and appeal for value of Marxist philosophy. Firstly theoretical reasons and reality elements are analyzed which have shielded those emancipation speeches in Marxist philosophy. Then the dissertation tries to uncover dimensions ofemancipation in Marxist philosophy from perspectives of its evolution and inherent logic, in order to prove that the value ideal of human emancipation has been always run through all theories of Marx. This chapter is question-oriented. A series of questions include whether Marx had his own philosophy, how Marxist philosophy is related to previous philosophies, why Marx launched philosophical revolution, what were the possible conditions for launching such a revolution, what was the relationship between Marxist philosophy and Marxist science, etc. By asking those questions and with Marx's text as analytical basis, this chapter seeks to present the dominant status of theoretical expectation about human emancipation in Marxist philosophy, outline a realistic way by Marx to explore human emancipation, and hence elaborate the philosophical theme of Marx's human emancipation in the unification of history and logic.In the second chapter, the dissertation focuses on questions of Existence Theory heatedly discussed in academia in recent years. In the theoretical background of "transition of Existence Theory" in contemporary philosophy, Marx's Existence Theory as emancipation existence theory is discussed and illustrated; therefore it is proved that Marxist philosophy is a theory of human emancipation. This theory is different from humanitarianism and humanism based on abstract human nature, which are indulged in empty discussion of perfect rational human and his rational kingdom. It is also different from contemporary and modern philosophy which adopts irrational human as theoretical model and clings to plaintive thoughts about dilemma of human existence and spiritual loss. Rather Marxist philosophy focuses on human existence of modernity, and relates this type of existence to that of capitalism. Through philosophical animadversion about "economic facts" of human existence, the theory conceives the deepest existence theory about self-existence and self-awareness of modern human being, and hence uncovers the nature and facts of existence of modernity. More important, Existence Theory of Marx is emancipation existence theory, exposing un-human existence of modernity with material and dissimilation as its traits. By"speaking out" the "crime" of such existence, the theory tries to help humankind to cleanse its "crimes", so that a foundation of existence theory can be found for human existence to change fundamentally from groundwork of human existence. In discussing questions of modernity, this chapter finds connection between Marxist philosophy and modern world as well as modern human life so that revolutionary and critical function of Marxist philosophy which arises revolution of current world and practically opposes to and change current matters. It also discerns the theoretical nature of existence theory of modern western philosophy which persists in explaining the world.This chapter is most worded. First, the dissertation introduces diagnosis of western representative thinkers to modernity and existence of modernity, summarizes those thinkers' criticism about nature and traits of modernity as well as weaknesses of human existence of modernity, comments on their theoretical contribution and limits, and points out that their theories in general employs still the philosophical form of "explaining the world". Therefore, the meaning of those theories only lies in some self-awareness towards human existence of modernity, because they are not related to human existence activities in reality, namely "dissimilation of labor". The main part of this chapter is contributed to elaborate Marx's revealing the nature of existence of modernity and profound connotation and reality meaning of Marx's Existence Theory as emancipation existence theory. On the basis of research achievements in academia, the dissertation amplifies on and propels Marx's Existence Theory from practical existence theory to emancipation existence theory, hoping to more closely connect Marxist philosophy and animadversion of modernity.In the third chapter, the dissertation concentrates on Marxist dialectic and its "reverse" understanding of Hegelian dialectic. It is well known that Marxist dialectic is important to Marxist philosophy. However, because the explanatory form of intellectual substantiation has long entangled understanding of Marxist dialectic, its value and prestige has been greatly harmed and questioned widely. On the other hand, theoretical research ofdialectic has never walked out of the "speech structure" of academy philosophy, therefore its function of animadversion and revolution to human in reality and his development has not been fully dug out. Moreover, once adopted in a research form of highly systemization, it is even harder for dialectic to demonstrate its power as anti-oneness theory. This dissertation holds that dialectic is a method of Marx to animadvert political economics and others, as how Lenin understood Hegelian logic, "form is with content, practical, vivid and inseparable from contents". The dialectic with Marx's revealing, animadverting and transcending human existence in capitalist conditions, composes two sides of a coin. If Marx's Existence Theory is an existence theory of human emancipation, then Marxist dialectic is one about human emancipation and a theoretical expression of human activities. As a free and independent existing object, human inevitably transcends all current existence modes and realize an existence for itself in unifying negativity of the world. Dialectic is such a self-conscious idea mode of source existence. Only so does it become a ruthless power of animadversion to reality. Especially "such an idea is not only a substance to be transplanted into human's brain and thus transform it". Once adopted by people, "it will become power of material". In such an era as "barbarian capitalism comes back", it is undoubtedly the mission of Marxist philosophy to shed its dialectic power to emancipate human and fight against capitalist oppression and domination, in front of the cruel reality that human dissimilation has become worse and universal. Marxist dialectic should be and is such a power striving for human emancipation.This chapter reflects on various forms of understanding and definition about dialectic in Annotation History of Marxist Philosophy, surveys theoretical value and historical meaning of each explanatory form, amply affirms theoretical innovation of "form of practice theory" and "form of existence theory" and their status as theoretical prerequisites of deepening Marxist dialectic research, and thus advocates to establish dialectic of "form of emancipation theory" to highlight the theoretical nature of inherentself-negativity in Marxist dialectic as an internal logic of human existence. This dissertation believes that what Marx wanted to reverse is the nature of the most conservative philosophy in Hegelian dialectic, which shines existing objects. Although it has an appearance of complete negativity and animadversion, it is in nature a mentalism and positivism of non-animadversion. It only looks at positive elements of labor, ignoring negative ones from the perspective of national economics. It explains the world instead of transforming it as a German theory for French revolution, therefore the dialectic of negativity, which grasps the nature of labor, should be transformed into a complete, uncompromising power of negativity, animadversion and revolution. This power shows as a "animadversion of power", which can become power of material and "weapon of animadversion", once adopted by people. At the end of this chapter, the dissertation combines contemporary mission relevant to itself and dialectic, primarily elaborates basic connotation and practical value of Marxist dialectic as emancipation dialectic.