A 3000-word paper on Marxist philosophy
Marx defined critical philosophy as? Make a contemporary self-explanation of contemporary struggles and aspirations? It can be seen that Marxist philosophy is supported by criticizing social reality and ideological status quo. Therefore, it is impossible to understand Marxist philosophy without understanding the critical spirit. Under the guidance of critical spirit, Marxist philosophy has gradually advanced to various fields and finally touched the whole economic foundation. The gradual deepening of criticism is also the gradual deepening of Marxist philosophy, that is, Marxist philosophy's critical inheritance attitude towards previous theories and its great historical significance.
First, criticism of religion.
Marx lived in an era when religion was generally criticized. Enlightenment scholars hold a fierce negative attitude towards religion; The criticism of German classical philosophers is mild. For example, Kant limited religion to the category of pure reason; Although Schelling did not hold a strong critical attitude towards religion, his apocalyptic philosophy actually played a role in dispersing Christian beliefs. Hegel followed Kant's religious rationalization thought, and did it more thoroughly, equating God with absolute spirit, and replacing the directness of religious belief and the intuition of religious emotion with the truth achieved by dialectics.
Young Marx was deeply influenced by Hegel's left and Feuerbach, and once put forward? Man's self-consciousness is the highest divinity? The point of view. With the development of materialist dialectics, Marx realized the previous wrong position, critically inherited the previous theories, and began to contact social reality when revealing the relationship between religion and human consciousness.
As Hegel said in the introduction of Critique of Philosophy of Right, religion is the sigh of oppressed creatures and the feeling of a heartless world, just as it is the spirit of a system without spirit. ? Here, Marx pointed out the positive significance of religion, that is, he affirmed that religion has the function of soothing the soul and relieving pain. However, Marx went on to say, Religion is the opium of the people. ? It can be seen that Marx critically pointed out that religion is a poison made by human beings to anesthetize themselves.
In Marx's view, the basis of criticizing religion is that people have created religion instead of religion, that is, religion is the self-consciousness and self-feeling of those who have lost themselves again without gaining themselves. However, man is not something abstracted from the real world. Man's world is a national society, and the inversion of religion is only a projection of the inversion of the real world. Therefore, to criticize religion, we must criticize the real human world at the same time, and criticizing the real human world is to criticize the country and society.
Second, criticism of politics.
Marx's criticism of politics is the continuation of his criticism of religion, which began with criticizing Hegel. Just as religion deified human nature, Hegel deified national nature. Marx pointed out that it is not the state system that creates people, but people create the state system. In a sense, the relationship between democracy and other national forms is just like the relationship between Christianity and religion. As a special national system, democracy is the essence of all national systems. In a democratic system, the law does not exist for people, but for people.
Marx creatively criticized Hegel for reversing the relationship between the state and the people, pointing out that Hegel was actually defending the monarchy. Marx believes that sovereign sovereignty and people's sovereignty are two opposing concepts. Only people's sovereignty is the embodiment of the state system, and democracy is the embodiment of people's sovereignty. The realistic foundation of all countries is the people, so they all have a certain degree of democracy, so it can be said that democracy is the quasi-essence of these different national systems. Marx regards democracy as the standard to judge the rationality of the state system. According to this standard, the capitalist state system is only superficial democracy and formal democracy, only abstract democracy. True democracy can only be the product of human freedom.
As a realistic principle of the country, people are not free in class society. Therefore, the national system of class society is not liberal democracy, but the alienation of democracy. In class society, the state controls all social life in the private sphere, and the ruling class is opposed to the ruled class. Individuals can not get political freedom in real life, but they can get speculative freedom in this contradiction. As a result, the alienation of democracy has been denied in its own field.
By criticizing politics, Marx attributed the essence of a country to democratic and realistic people, and his investigation of people is bound to be criticized by philosophy.
Third, the criticism of philosophy.
During the Rheinische Zeitung period, Marx published a series of articles criticizing philosophy. Marx pointed out that philosophy is to ask what is truth, not what is truth, and philosophy is to study universal truth. Philosophy is not a daydream outside the nihilistic world, it has its own.
Deep historical essence and spirit of the times. At the same time, a certain philosophical form coexists with the national form it appears, and it coexists with the legal system, social life, art and culture of this nation.
Marx pointed out in the introduction of Hegel's Critique of Philosophy of Right that when religious criticism has ended, philosophy should undertake the task of social liberation. The task of philosophy is to expose and criticize the self-alienation in the unholy image, and philosophy becomes a weapon of criticism. To realize the liberation of all mankind, there must be critical weapons and weapon criticism, that is, philosophy and the proletariat itself, which are interdependent. Philosophy takes the proletariat as its material weapon and the proletariat takes philosophy as its spiritual weapon. As a theory, philosophy will become a material force once it is mastered by the masses. Only by combining theoretical material strength with practical material strength can we realize the liberation of all mankind.
Fourth, criticism of the economy.
Marx's criticism of economy mainly reveals and criticizes alienated labor, thus creatively discovering surplus value. Marx believes that the reason of labor alienation is not the exploitation and oppression of some people to others, on the contrary, exploitation and oppression are the result of alienation. People's alienation itself has a level that people are not aware of, which is spontaneously produced in the process of productive labor.
In Das Kapital, Marx studied the whole process of capitalist production, which not only revealed the secret of capitalist production, but also investigated the causes and laws of human alienation and sought ways to eliminate it. Das Kapital is not only a masterpiece of economics, but also a work of dialectical materialism. The discussion of the relationship between labor and value and the analysis of the whole process of capitalist production in the book are based on the viewpoint of new materialism, and philosophical criticism runs through the whole process of economic criticism as a hidden clue.