The Research On Marx’s Sensibility Ontology

The dissertation concerns Marx’s Ontology of Sensibility. It reveals Marx’s Sensibility Ontology by studying the relation of Marx philosophy and German classic philosophy.In introduction part, the article expounds the reason why to choose the subject, and how it comes out. Furthermore, it analyses the current research status on the subject both in China and abroad.The body is composed by five chapters. The first two chapters focus Marx’s philosophy revolution on the issue of Sensibility Ontology. Chapter One mainly discusses the development of ontology from Kant’s Understanding Ontology to Hegel’s Reason Ontology then to Feuerbach’s Sense Ontology. In the whole process of ontology evolution shows the rational tradition of German classic philosophy, and the revolutionary significance of Feuerbach’s Sense Ontology. It is discussed by stating both on the theory of sensibility and theory of being of these three persons. Therefore, in segment one, it elaborates on Kant’s sensibility theory. The form and material of sense is the composition element of scientific knowledge. "Pure intuition" is understandable sensibility. Regarding to his being theory, being is not real predicate but an understanding position, which is "pure apperception". In segment two, on Hegel’s sensibility theory, sense certainly is "the mean one", which is barely the transitional link of reason. The truth is "the universal one". On his being theory, Hegel thought that being was thinking, and being was the process of self-negation, which was dialectics. In segment three, on Feuerbach’s sensibility theory, he treated sensibility as objective intuition. On his being theory, he addressed being was sense. It was objective being. It was the intuition to its object. It was sensible intuition object. From Feuerbach, being and sensibility are unified in the first time, even the unification is based on objective intuition.In Chapter Two, the author illustrates the formation of Marx’s Sensibility Ontology, which inherited and developed the above mentioned three theories both on sensibility theory and being theory. Marx’s revolution on ontology involves in the meaning of entire philosophy revolution. Segment one by study each stage of the formation of the concept, concludes the three key points of Marx’s sensibility concept, the reality of "sensibility", the activity of sensibility and the thought that contained contradiction. Segment two reveals that Marx understood that being was sensibility, sensibility was understood as objectivity and objectivity was understood as objective activity. By which Marx composed the theory of sensibility-objective activity, and that was the core of his Sensibility Ontology. Segment three summarizes Sensible Activity Ontology and its meaningfulness to Marx philosophy revolution. Marx’s Sensibility Ontology is the opposite of Hegel’s "Absolute Spirit Ontology", and which is the opposition of materialism and idealism. Marx’s Sensibility Ontology and Feuerbach’s "Sensible Intuition Ontology" forms the opposition of the way of thinking on dialectic and metaphysics.In Chapter Three, the article probes into Marx’s principle of sensibility, which includes the "reality" of sensibility, the "richness and comprehensiveness" of sensibility, the "sociality" of sensibility and the "objectivity" of sensibility. The paper has mentioned that Marx classified sensibility to sensible activity in Chapter Two. The article explains the concept of sensible activity in this chapter. Segment one is about "the richness and comprehensiveness of sensibility". In the first part, it is about "sensible awareness and its object". Marx’s "sense libration" refers to the libration both on subject and object. On one hand, the sense becomes human being’s, rich and comprehensive sense, it is the sensible awareness. On the other hand, object (which includes things and people) becomes human being’s object, rich and comprehensive object, it is the sensible object. The second part is about "sensible occupation and sensible demand". It distinguishes "possession" "ownership", and "occupation". "Sensible occupation" is a way of objectification of human being’s essential power and a way of self-confirmation, which is the positive realization of individual. "Possession" reveals the utility purpose of production, "ownership" reveals the purpose of self-interest, which is negative realization of individual. Richness and comprehensiveness corresponds with "occupation", which is the demand of human being. Flat and one-sidedness corresponds with "possession" and "ownership" that relates to "humble demand". The second segment sets out "the reality of sensibility", which is based on sensible activity. First, human being is historical being, then, human being is natural being. Segment three explains "the sociality of sensibility". Marx considered individual as social being. Essential classes were kind-practice, and kind-practice was social activities. Therefore, sensible activities are social activities. Then, individual can be classified to social being in which circumstances that object to human being is regarded as social object, or, when the society becomes the essence in the object to human being, specifically, when the object is not only being as individual one-self but also the one being for others and the others’being for the one-self, at the same time, the others’themselves’being. In all, when the two sides, human being and object, human being and human being, have a unified relationship, and at the same time, the unification in the object becomes essence to human being, both human being and object turn to social being. Marx pointed out that to realize the "sociality", it should undertake a historical processing of objectification, alienation, alienable sublation. The processing positively sublates human being’s self-alienation, and raises "sociality" to "each individual’s essence". It infers the sociality comes from realization of sensible occupation. In another word, "human society" is set up by sublation of "civil society". Segment four concerns "the object of sensibility". Human being and object are has two objective relations. On one side, the mutual supplementary relation, on the other side, the mutual represented relation. What if human being’s essence can be supplemented and realized by human being’s object in each aspect of, it leads to the unification relation of objective human being between subject and object.The argument for the concept of subject in Sensibility Ontology falls in Chapter Four. According to Marx, the subject of sensibility is the process of self-generation. Secondly, this process is the process of dialectical movement between subject and object, that is, the process of subject and object turn from unification to opposition then to opposition and unification. By this processing the freedom of the subject is realized. There are three links in this dialectical movement between subject and object. The first one is self-object, in this stage, subject and object is in the relation of unification; the second one is self-alienation, subject and object is in the relation of opposition; the third one is alienable sublation, subject and object is in the relation of opposition and unification. In the segment of "the freedom of sensible subject", it states Kant and Hegel’s opinion on freedom under the background of western modern times’tradition. Firstly, the core of Kant’s concept of freedom and the highest noumenon is free will, or in another word, self-discipline. Hegel’s freedom is historical reason which contains the possible freedom, the necessary freedom and the real freedom. And then, it studies the development of Marx’s rationalism freedom to his sensible activity freedom. In all, Max’s "freedom" is the freedom that on the meaning of self-fulfilment. It includes "self-decision", "self-sustaining" and "self-exceeding". It once again emphasizes the sensible verification that Marx had given to Kant’s concept for freedom. At last, it mentions the "free time" concept of Marx. Based on the time, sense and life’s unification of sensible time view, Marx raised the concept of "free time". The freedom of sensible activity is certainly presented by the freedom of time that the sensible activity has. That is to say, the free time is the time that individual uses for freely develop themselves.In Chapter Five, the article probes the philosophy and the science of history in Sensibility Ontology. It presents by the study on each stage of Marx philosophy shows that philosophy turns to the science of history. Philosophy is in the beginning in the relation with the world of "reflection" during the doctoral dissertation period, further to Rheinische Zeitung Period’s "external expression", and finally it "has no any independent form", then to the science of history. To Marx, philosophy has a process in being formed to "sensibility". Philosophy can not be barely considered as the passive reflection of reality. "Sensibility" itself is an active processing. The sensible human activity includes the criticism that philosophy is entrusted in reality. Marx’s "historical science" refers to the unification of natural science and human science.The article concludes by summarizing Marx’s Sensibility Ontology on its content, essence, and the significance that it brings to entire Marx’s philosophy revolution, as well as the era enlightenment that acquired from the theory.