On Marx's Practical Generative Perspective

This thesis is dedicated to a tentative discussion about Marx's practical generative perspective and its ontological transformations. It starts with the exploration into generative perspectives.The generative perspective is in contrast with the preformative perspective. Grasping the meaning of the latter contributes to a better understanding of the former. There are a great number of generative perspectives in the traditional philosophies, for instance, the primitive cosmic generative perspective of Ancient Greece, Kant's supposed cosmic generative perspective, Hegel's idealism generative perspective, and Feuerbach's perceptive generative perspective. Additionally, the Christianity philosophy in the Middle Ages evidently belongs to performative thoughts. However, none of these generative perspectives are philosophically complete because they all (some of them in a disguised form) have inherited certain performative elements. The generative perspectives of the traditional materialism and the idealism are no exception. Furthermore, the traditional philosophies all to some extent fail to deal with the generating of the human history, and they are unable to come up with a correct concept of what practice is. As a result, neither traditional materialism nor idealism succeeds in coping with the generating of mankind, human society and its history, and of the way by which mankind exists.Scientifically, Marx's practical generative perspective offers answers to the generating of mankind and human society. However, it is a progressive perspective, which has experienced three periods, namely, the idealism period, the Hegelism period, and the Feuerbachism period. Marx's practical generative perspective is rich in meaning. Firstly, it sticks to a scientific practical and generative perspectives. Secondly, it focuses on the generating of the essence of society and mankind, which is also the basic way of human's existence. Thirdly, the way by which it generates is the two-way objectification between subject and object. Fourthly, its thorough implementation in all fields of philosophy forms the practical generative ontology. Finally, it is basically creative, critical, and revolutionary. As to ontology, there are different interpretations. Accordingly, it can be said to have two schemata: the traditional ontological schema, for instance, the material ontology, and the modern ontological schema, for instance, Marx's practical generative perspective ontology. Marx accepts the material ontology with regard to the arché and laws of the universe. There are essential differences between Marx's practical generative perspective and the traditional ontology. At present, the modern generative ontologies are digressing from the true ontology so that some of them want to abolish the existence of ontology. On the contrary, Marx's practical generative perspective is quite different from the schemata mentioned above.The concluding chapter deals with the development of the theory of Marx's practical generative perspective. And it also resolves the developing predicament which was caused by human's generative practice.