The Continuum Of Poetry: From Romanticism To Communism

For years, people have clarified Marx as a scholar in scientism and positivism and regarded his communist theory as absolute rationality without the slightest relationship with Romanticism, which conceals and obscures the relationship between Marx and Romanticism, and make us have a mundane view of Marx's materialism. Therefore, it is of great theoretical and practical significance to comprehensively apprehend and clear up the relationship between Marxian philosophy and Romanticism.Romanticism is a combination of aesthetics, philosophy, politics, literature and sociology. This dissertation is aimed at exploring the relationship between Romanticism and Communism. The early romantic poets took it that philosophy must be poetized, that is to say, philosophy and poetry must be harmoniously united. In some sense, super-empiricism is the fusion of philosophy and poetic wisdom. Marx pursued human integrality and exuberance, which was considered as the gist of his theory. The communist theory, established by Marx, regards the development history of human beings not only as a natural process which is restricted by natural laws, but also a super-empiricism process in which human beings realize self-surmount and approach the absolute value scale. The significance of Marxian theory starts from the duality of human beings and the development of human society, and achieves the integrity of rationality and value, and the integrity of scientism and romanticism. As a philosopher endowed with a poet's romantic blood and talent, Marx has poetic passion inside him, which is converted to the poetry pursuing revolution and future in the process of his opposition between the ideal and the reality. Interpreting Marx's cause from the perspective of romanticism, it can be found that Marx compares proletarian revolution to the process of producing poetry, and he believes that communism is the continuality of romantic poetry and communist society is an elegant poem.Romanticism is inherently philosophical, and it starts from emotion and love, and focuses on the existent conditions, life experience and spiritual peace of human beings. Romanticist care for humans is regarded as the supreme essence. Marx is under the profound influence of romanticists like Rousseau and Scylla about the issues like the care for human beings, the integrity of ideal and reality, and the pursuit for permanence and extreme spirit, etc. Marx's historical view implies Rousseau's basic framework of isomorphism of historical logic. Rousseau's ideology is the important philosophical basis of dialectic in Marx's new materialism. In Marxian context, the openness of practice naturally conveys life law and creation law, which shows the compatibility between Marxian practical ontology and Scylla's "openness and creation of life".The prevailing split of existence of human being is the deprivation of harmony, and only by the pursuit for integrity can human beings live a poetic life. On how to help human beings return to the "harmonious home", Romanticism puts forward three approaches:return to the nature, set ancient Greek culture as a model, and help human beings approach approximate "absolute". The third is the very one that Marx seeks. Marx's communist ideal is the one for human beings to surpass finity and approach the ultimate "absolute", which is a beeline. For human beings, only practice can cover the probability of all the paradoxes and splits of life, and besides, the dialectical significance of practice is to make human beings achieve surpass.To some extent the coming of communism is the practical pursuit of Marx's romantic blood, and also the rational expression of romantic pursuit. The process from the initial care for human beings to the establishment of communism is the continuous one of poetic pursuit. The power of proletariat is the real poetic strength and the proletarian revolution is the process in which irony and practice shape ideal personality and enter poetic world. To achieve communist society is the historic mission of poetized philosophy, and Romanticism is to establish a poetic human world, so as to bring back human holiness. Marx expresses his own philosophy by Prometheus (Prometheus abominates all gods). Prometheus is the supreme sage and martyr. "Prometheus complex" is the spiritual origin of Marx, who receives the gist of romanticist ontology. Just like "ontological poetry", romanticist ontology tries to bring back everything to an infinite integrity. Marxian philosophy, economics and politics are the romanticist orders to make man become a cosmic poet, i.e. creator. Marx is seeking a future song, and encourages man to become an ideal person, and a cosmic poet. The combination of poetry and philosophy is the vitals of romantic poetry, and Schlegel thinks that the combination lies best in irony. The philosophical irony is to exert thoughts---"spiritual gymnastics" to understand the world, explore truth, achieve the unity of subjectivity and objectivity, and resolve man's prevailing split. For Marx, philosophy has the spirit of overcoming the world and seeking freedom. Philosophy is expected to achieve the reconciliation of "ought to" and "reality" and the aim of retrieval, and the best approach is irony-to achieve the integrity of subjectivity and objectivity according to the ideal criticism against reality. The ironist Marx endows proletariat with a fresh veil. The mission of philosophy is to poetize the reality and the practice of the proletariat is also to poetize the reality. Only the proletariat can assume the mission that regards practical criticism as the key point of resolving all the practical problems, the reason for which is that practice is not only the human beings' existential mode, but also the mode of man's development. The irony of the practical irony lies in the existential and developing mode of human beings, which explores man's disobligation from human's sociality and historicity, look on the existence of humans and the world from historical temporality, fight against and transform the existential affairs, and achieve the historic mission of "the free and all-round development of human beings". The irony of practical criticism applies "back-thought" to reflect on the existential and developing pattern of human beings, and to explore man's disobligation, the essence of which is the extreme dialectical irony against all the existential matters. Only thorough revolution has the irony of the proletariat achieved the overall reconciliation between ideal and reality, and between the collectivity and individuality.Marx achieved the surpass over Romanticism in humanism split, historical views and political romance. The retrieval put forward by Romanticism fastens Marx's pursuit for liberation of human beings; however, Romanticism does not offer an ideal way of resolving the spiritual split of human beings. Marx combines Romanticist pursuit and the practical approaches, pioneers the future with practice, and accomplishes logical harmony. Romanticist pursuit for nature is no more than poetized imagination, but Marxian nature is the dynamic naturalization of human beings, and also the human society's openness to the future. Communism is the result of natural history exhibited by the practice. Following Rousseau, Marx dislikes private-owned, advocates the demolishment of state and the liberation of human beings. Marx seeks resolving approaches from practical production relationships, which transforms and surmount Rousseau's romanticist political philosophy.Based on the existential conditions of human beings, Romanticism advocates another value scale of which the society is devoid, which declares the beginning of "civilization" and "grandness", and that of modern criticism. Different from Romanticism, Marxian modern criticism is based on practical criticism, starts from human's essential living demand-the material production, and deduces the inner reason and practical power based on the originality, which achieves the surpass over romanticist pathos. The human history is that of human practical development. Practice is man's realistic activities, and it is also man's inherent super-empiricism. The infinity of man's development toward future is primarily practical "productivity". As a subject activity based on objectivity, practice implies the probability of spirit and material being united. Only with the infinite practical openness toward future can the all-round development of human beings be permanently resolved. Just as Romanticism adopts poetry to achieve the infinite and absolute pursuit, Marx achieved the aim of human society's pursuit for perfect holiness. In this sense, Marxian practical criticism is strained with mature romanticism, which is safely called Marxian romanticist practical criticism. Romanticism does not find out the basic law of human society's development, neither does it find out the revolutionary outlet of human disobligation in modern society. Marx bases his ideology on human's sensible practice as the theme, the productive force and relationship as the catching plot, and the ultimate reconciliation-the realization of communism-as the finale. Communist ideal is not of romanticism, and with the continuous fight between productive force and productive relationship, human history will achieve its liberation, which will practically achieve modern criticism. Therefore, Communism ideal is not romantic reverie, as the logical end and historic accomplishment of Marxian romanticism practical practice, Communism is the way Marx ends up modern criticism.