Marxist Philosophy Thesis: On the overall structure of Marx's thought Abstract: This paper takes "changing the world" as the guide of Marx's theoretical research and social practice, takes "practical thinking" as the only effective way to change the world, deduces the necessary topic of changing the world from the inevitable requirement of practical thinking, and divides all Marx's thoughts into humanitarian social theory, materialistic historical theory, capitalist economic theory and proletarian revolutionary theory according to the topic. From the perspective of ideological expression, Marx's works are divided into two systems: theory-led and practice-led. The article holds that practical thinking is not only to understand Marx, but also the only correct way to criticize and surpass Marx. Philosophers only explain the world in different ways, and the problem is to change the world. -Marx: "Outline on Feuerbach" I. 40-year outline 1845 In the spring, Marx wrote the last article of the above-mentioned "Outline on Feuerbach", indicating that "changing the world", the general outline leading his ideological research work, has been established at this time. Thirty-eight years later, when all his work came to an end, Engels concluded at his grave: "In a sense, he participated in the cause of overthrowing the capitalist society and the state system established by it, and participated in the liberation of the modern proletariat. In this cause, he realized his position and requirements for the first time, and realized the conditions for his liberation-this is actually his life's mission" [/kloc-0] Obviously, the content of this lifelong mission is the concretization of the goal set by Marx in his early years, that is, "changing the world." If we only see Marx's 27-year-old life and ignore the rational thinking basis of his life choice, we will deify Marx: his subjective thinking can actually develop into a theoretical system of scientific socialism. In fact, Marx began to "solve the problems that bothered me" in 1843 [2]. By criticizing Hegel's state theory and dissecting civil society with economics, he completed the analysis of social structure, the criticism of existing social values, the determination of life and future social values, the preliminary determination of the inevitability of historical change, and the overall idea of changing the world began to take shape in 1844. This is the rational psychological basis of Marx's life choice in 1845, and he joined the social practice movement in 1846. From this point of view, the sun of "changing the world" rose in Marx's heart, shining his life journey in forty spring and autumn. The longer a theme is pursued, the wider its coverage of practitioners' lives. It is not difficult to find that the theme of "changing the world" not only unifies Marx's main theoretical thought, but also unifies his theory and practice. Marx's theoretical achievement, Engels' Speech at Marx's Tomb lists its main points, saying that there are two major discoveries, namely, "the law of human historical development has been discovered" and "the special law of bourgeois society has also been discovered" [4]. These two discoveries, the former formed the theory of historical materialism, and the latter constituted his political economy. From the ideological content, these two theories occupy the main part of Marx's theory; Judging from the research time, these two studies are basically continuous, running through Marx's work of changing the world for forty years. During these forty years, he condensed the main energy of his life and spent most of his time. In Marx's thought, these two theories are scientific, so their functions go beyond the specific purpose and practical scope and extend in academic and practical applications. Therefore, Marx can play a worldwide and historic role as a thinker in academic circles. This scientific universality of Marx's thought can easily hide its practical purpose at that time. Russell criticized in the History of Western Philosophy: "It has serious shortcomings to regard Marx purely as a philosopher. He is too practical and too focused on the problems of his time. " [5] This is a pertinent criticism of Marx by a historian of thought, but it shows the realistic characteristics of Marx's theory. Marx's research topic does not come from the study of the history of thought, but is conceived in social struggle and thinking. Marx's research results directly serve the practice subject group that changes the world. He said that Das Kapital can only represent such a class whose historical mission is to overthrow the capitalist mode of production and eventually destroy it. This class is the proletariat. [6] So when "Das Kapital was soon understood in a wide range of German working class", he thought it was "the best reward for my labor". "[7] His principle of historical materialism is also a contribution to the cause of the proletariat and * * *. As long as we review the publication process of this principle, we can appreciate his good intentions. Originally, the principle of historical materialism has been actively, systematically and comprehensively expressed in German Ideology. In terms of academic value, it should be published anyway. But in terms of propaganda value, the argument with young hegelians is not as good as directly appealing to the works of the proletariat and socialists. Therefore, Marx "is willing to leave the manuscript to the mouse's teeth to criticize" [8], and spared no effort to implement this principle in works and speeches such as Manifesto of Producers' Party, Speech on Free Trade, Poverty of Philosophy, and Wage Labor. These works and speeches are aimed at * * * capitalists and working people; The Poverty of Philosophy criticizes proudhon personally, but because of his special position and influence in the French socialist movement and the working class, the criticism of him is actually a propaganda for the French proletariat and the working class, and its significance is not comparable to that of ordinary criticism. These most scientific and universal theoretical achievements have such a clear practical purpose, from which we can imagine other aspects of Marx's thought. If all the scientific discoveries made by Marx in his research are focused on "changing the world" rather than just "explaining the world", then the activities on the social stage, the other side of his great achievements, are directly subordinate to the work of "changing the world". It is precisely because social practice is a direct and realistic practice of "changing the world" that it can absorb the time and mind of thinkers so strongly and massively. Franz Mehlin told us that "all the great pioneers of our cause" have such a "unanimous view" on Marx: "As long as the time for practical action comes, he will willingly put down his pen and stop writing what he knows." [9] Only a thinker who sincerely takes "changing the world" as a realistic task can arrange the priorities of thoughts and actions in this way. And this tendency to put practice first inevitably stipulates the subordinate position of his theoretical thinking. Extraordinary mission, who "changed the world", requires his practitioners to have a very profound breadth of thinking and a very practical will. Therefore, when the revolutionary tide came, Marx was able to throw a pen at sea; When the revolutionary tide receded, he was able to return to his study in time to leave a curtain for the poor. Marx is such a creator who combines thinkers and revolutionaries. As a thinker and revolutionary, he is different from ordinary revolutionaries. His goal is not to seize power and sit in the world, but to change the quality of life of all mankind. As a revolutionary thinker, different from ordinary thinkers, its goal is not to solve the problems left over from the history of thought, so as to fill a link in the history of thought, but to solve realistic social problems and explore the principles and mechanisms of changing the world. This mutual stipulation as a thinker and a revolutionary leads to a high degree of unity between Marx's theory and practice. Today's analytical Marxist scholar G·A· Cohen also has a * * understanding of this. He said: "The purpose of Marx's theory is to produce practical ideas. The purpose of practice is to produce a reality that conforms to the thought. Therefore, the similarity between theory and practice is the desire to establish the consistency between thought and reality. " [10] Judging from Marx's thought and practice in the last forty years, "changing the world" is enough to hold up his life. If there are signs of this kind of thought in his early days, it is only a vague wish, a local exploration without overall goal. It took 40 years from the overall goal of "changing the world" to the targeted substantive operation. Today, Marx's practical activities to promote this grand program have disappeared, but his profound thoughts have been passed on to us through words. However, when we interpret his legacy, if we ignore or abandon his grand practical intention, sit in the study of the scholasticism school and make a purely theoretical guess, or have a strong understanding of other purposes, it is not close to Marx's practice, but dismember and reconstruct Marx's practice with "Jing" and "I". Second, change the practical thinking of the world. All Marx's thoughts are about "changing the world", rather than logically deducing a certain problem in the history of thought. Then, this specific type of task must require a specific type of thinking to solve. The realization of the task of "changing the world" ultimately depends on practice, so all understanding and thinking must be carried out around the practice needed to achieve the goal. So the train of thought here, the only effective train of thought here, can only be practical, can only be practical, serve practice and solve practical problems. The science of thinking has not provided the name of this kind of thinking so far, and we call it "practical thinking". The debate about whether thinking without practice is realistic is pure scholasticism "[1 1]