The Subjective Consciousness In Marx's Early Philosophy

There are two major characteristics in modern times which are the emergence of large industrial machines and political revolution compared to ancient and medieval society. And they correspond to science and democracy which are the two major trends in modern society, and it is the performance of rise of the modern sense of subject in theory. The performance of the sense of subject in modern philosophy is the answer to the question what is the world on the contradiction between subject and object, but it is direct to answer the question what is the world in ancient philosophy. Then the world become the world which lie in the thinking and it is the world's scientific knowledge. The scientific knowledge is universal. And on the answer to the question how the universality is possible, there are two factions which are empiricism and rationalism in the beginning of modern science.One and many as philosophy categories have been formed in Aristotle philosophy in ancient age, and the relationship between one and many is also the confrontation between the general and individual. But they are still ontology categories, and in modern philosophy the confrontation between one and many is the confrontation between the emotional representation and rational thinking in the area of thinking. And it is the confrontation in the epistemological sense, it is also the confrontation between empiricism and rationalism. The answer is the content of knowledge to the question how the knowledge forms in empiricism. The content of knowledge is the simple concept which is composed by the emotional representation, and the knowledge is the arranging to the simple concept. The arranging of the simple concepts is just only the addition and subtraction of the simple concepts. Then the knowledge doesn't go beyond its content and isn't universal and inevitable. The logical finality of empiricism is skepticism. And Hume thought the causality as the result of human's habit. The habit is the great guide of human's life. In rationalism the answer to the question how the knowledge emergent is the form of knowledge. The philosophical proposition of Descates is that I think therefore I am. I am thinking means that I am suspecting. All kinds of specific perceptual representation are variable, and there is no certainty with them. It is only the fact that I am suspecting or I am rationally thinking is inalienable. The knowledge about the world is built by myself rationally. The reliability of the knowledge is guaranteed by the almighty God. In Spinoza's philosophy, the knowledge is the style of thinking which corresponds to the style of the extent. The style of thinking and the style of extent are all properties of the entity. But there is no relationship between them, that is to say, the content and the form of the knowledge are separable.The reunification of the content and the form of the knowledge is the task of Kant's philosophy. In the book of Critique of Pure Reason, the question Kant wants to answer is that how the inherently integrated proposition is possible. The inherent part is the universal necessary of the form of knowledge, and the comprehensiveness is the reunification of different perceptual concept of the content of knowledge. That means that how it is possible the universal inevitability of knowledge. The universal inevitability of knowledge is guaranteed by the transcendental apperception. There are there levels in the transcendental apperception which are congenital form of intuition, congenital imagination and congenital category. There are two kinds of congenital forms of intuition which are space and time. Emotional material is sort out by space and time then the perceptual representation is formed. Congenital imagination is the congenital pattern which has two kinds of nature of representation and category. In this way, the perceptual representation and the priori category are united through the priori patterns, the experience was formed. Then the knowledge of math and nature sciences as the priori comprehensive judgement is formed. Then the transcendental apperception is the self-consciousness, the knowledge of the world is the self-consciousness of human. Kant's philosophy is the Copernican revolution in the sense of epistemology. In the philosophy before Kant's, the subject rotates around the object so that the subjective understanding can be in line with the objective existence. And Kant indicates that it is the mission of his philosophy to study critically human's cognizance. The reliability of knowledge is set up in the cognitive ability of person. The subjectivity of people is highlighted by Kant's philosophy, but the subjectivity of people in Kant's philosophy does not reach the total, it is that there is thing-in-itself which has nothing with human as the subject. The subjectivity of human in the philosophy of Hegel reaches thoroughness which bases on the philosophy of Kant which is had as Copernican Revolution. In Hegel's philosophy, the subject as the self and the object are unified which means the thinking and the existence are unified. In general speaking, the subject is the existence which bases on the object, because the subject attempts to make his own knowledge to be in line with the object. But on the other hand, Hegel emphasized that the object is the existence which bases on the subject, that is to say, the object is a kind of true existence only when it is the object of the subject. So when the subject changes, the object changes accordingly, because the object bases on the subject. The subjectivity is the principle of Hegel's philosophy, Hegel's philosophy explains the realization history of self-thought coming into being.Marx's early philosophy shows the change from the rational thought subject of the German classical philosophy to the practice subject of the Marxist philosophy. Young Marx is one of the young Hegel camp, and his thought comes from Hegel's philosophy directly. In the doctoral thesis Marx explains the self-thought as the subject thought of Hegel's philosophy through the analysis of the Greek philosopher Epicurus'Atomism. Marx believes that the deflective move of atoms in Epicurus'Atomism is the abstract individual self-consciousness. Marx looks at Epicurus'Atomism as Hegel's philosophy, he thinks that the deflective move of atoms is the same as the characteristics of the self-thought. And the self-thought is negtived by itself and comes into being in itself. In the doctoral thesis, Marx explains the deflective move of atoms in detail. The deflective move of atoms is the general difference between Democritus' atomism and Epicurus'atomism, and at the same time the deflective move is the nature of atoms, the details of atomism can be understanding through the deflective move of atoms. In the doctoral thesis, Marx highlights the rational subjective consciousness of human just as Hegel's philosophy, but it is Marx'scholarly writings. When Marx publishes articles in Rheinische Zeitung, he directly faces the realities struggles. Such as the struggle to the law checking the books, the critical analysis to the classes meeting, the exposing to the nature of the draft about the forest owners, the sympathy to the poor grape growers on the Moselle River and the criticism to the bureaucratic system, all these need the real struggle in the reality. It is only in this way a kind of philosophy world can be achieved. And at this time the practice subjective thought begins to sprout, then gradually to the whole shape. In Rheinische Zeitung period, Marx has touched the material interests of people, and gradually exposed that the private property is the reason of slavery and oppression in the society. Then, in"Critique of Hegel's Philosophy of law", and"On the Jewish question"and"〈Critique of Hegel's Philosophy of Law〉Introduction"which are in the same period, Marx has had the view that in the private ownership people are just the isolate abstract individuals who possess private property rather than the existence of genuine society. Marx learns from Feuerbach's materialism and the political economy of the United Kingdom, and Hegel's philosophy which has been running through Marx's thought, then Marx creates historical materialism of people liberation to answer the question how people can liberate themselves in the reality.Feuerbach thinks that the secret of Hegel's philosophy is human nature, people are always in the emotional activities and the speculative activities are based on people's emotional activities. But Feuerbach thinks that the relationship between man and nature is just love, and there is no history in the relationship. So Marx criticizes Feuerbach that, when Feuerbach is a materialist, the history is beyond his vision field, and when he analyzes history, he becomes an idealist. Marx learned from Feuerbach's materialism, and at the same time Marx inherited Hegel's thought that the history was consistent with the logic, and it was more important that Marx learned from the political economy at that time in Paris and London where from economies were the most developed in the world. In this way, Marx thinks people as those who are in the perceptual activities of production, and production activity is the way to achieve people's liberation. In the production, Marx reunifies up science and democracy.Human is a kind of emotional existence, and human is same as animal at this point, that is to say, human has to maintain their own lives that is the production of life. However, the way of lives production of human is different with animals'. The lives production of animals is in their instinctive activities, and human beings product their lives in the society, it is the production to achieve human beings own type essence. The production activities are not static, the development of the production activities is a history process. There are two aspects in human beings'production activities, one hand is the relationship between people and nature, the other hand is the relationship between human beings. In the relationship between people and nature, from generation to generation productive forces are formed in the production activities. In the production relationship between human beings the interpersonal ways are formed which are common activity ways of people. Then in the production activities of people the contradiction between productive forces and production relations is formed which is the driving force for the development of human society. The contradiction between productive forces and production relations is just the development history of human society, and philosophy, religion and other ideologies are just set up on this contradiction.The production of people's lives is divided into the production of their own lives and other people's lives. The production of their own lives includes material means production and the production of further necessary caused by the production of the material means; and the production of other people's lives are breeding. The society relationship between human beings is formed in the production of people's lives, and at the same time a division of labor is formed. The private ownership is formed in the division of labor, and the private ownership is the result of the division of labor. With the division of labor, people's production activities become a kind of alienation labor. The private property is the performance of people's alienation labor. On the large machine industrial conditions, that the private property becomes into capitalization completely is the most developed expression of people's alienation labor. In the capitalist mode of production there are four aspects in the performance of the alienation labor of the workers which are the alienation of labor, the alienation of production acts, the alienation of the type essence of person and the alienation between human beings. The alienation of labor means labor is human's characteristic which is different from animals'and is the performance of the type essence of person. But in the alienation labor conditions the labor which is the type essence of people is just to make people's physical body survive, that is to say, the purpose of people's activities is the survival of people as animals.There are two contradictory aspects in the private property, they are the labor as the subjective aspect and the capital as the objective aspect. The contradiction between these two aspects reaches the top then will lead to the dismiss of private property, that is the liberation of people. Just as Marx said, the elimination of self-alienation and self-alienation took the same road. The private property becomes into capital totally leads to the emergence of the proletariat. At this time the whole society is completely divided into two antagonistic classes, the capitalist as the representative of capital and the proletariat who accounts for the vast majority of the society population and has not private property. When people's alienation labor is formed completely, the abandonment of the alienation labor is the liberation of people. Two conditions are required, one is that the productive forces are highly developed, the other is that the human common exchanges are formed and the individual in regional production becomes the individual in the world-historical production. The liberation of humanity is the communist movement as Marx said, and the highly developed productive forces and the common human society interaction are the prerequisites of the communist movement.Human being is a kind of objective existence, that means the essence of people is performed on the nature through the people's production activities. So Marx said that the industrial activities on the history so far now are the opened book of people's essence power. People's production activities are the scientific activities, and at same time are the free activities of people's liberation activities. Communism is the unity of human, nature, and society in the production, and is also the continuous process of people's liberation.