| In this article, We take Marx’s early work-" Economic and Philosophical Manuscripts of 1844"-as the core subject, with philosophical anthropology as the main line, to expend the critiques to enlightenment humanism, romanticism, political emancipation, political economics and Hegel’s dialectic. The relationships of Marx’s critique and these ideas are not simply abandoned, rather, Marx’s philosophical anthropology is linked with the freedom and equality of liberalism, the conservatism of romanticism, and even anarchism, but Marx’s is neither a liberal nor a conservative man, and certainly not an anarchist. He walked further than enlightenment humanitarian and turned political emancipation to human Liberation, at the same time he turned the materiel logic that intensified by political economists to human logic, so that Marx surpassed the enlightenment of France, British and German.Marx’s philosophical anthropology is the total requirement of human liberation in "A Contribution to the Critique of Hegel’s Philosophy of Right " of 1843, and as a free and consciousness activity in the " Economic and Philosophical Manuscripts of 1844", it based on real individuals to seek liberation in " The German Ideology ", and in " The Communist Manifesto ", Marx express his ideas of human liberation by the relationship between individual freedom and the freedom of all people, After the consolidation of philosophical anthropology, Marx prefer to engage in political economics critique, but if out of philosophical anthropology, on the one hand Critique of Political Economy easily towards economic determinism, on the other hand you can not see the inherent relationship between philosophical anthropology and historical materialism, so that it formed the "Epistemological break" of Althusser. But the concentrate statement of philosophical anthropology thought of Marx is still in "Economic and Philosophical Manuscripts of 1844", Marx critiqued the British Enlightenment national economist Adam Smith, Say, Mill, etc., criticized the French utopian socialist Saint-Simon, Fourier, etc., criticized Hegel who was a last Philosopher in German classical philosophy and the young Hegelians. On the expression of ideas and terminology, there were many overlap and collisions, the philosophical anthropology thoughts with Feuerbach’s old materialism form, with labor subjectivity revealed for the national economists and revealed the historical characteristic of Hagel. Therefore, We take the " Economic and Philosophical Manuscripts of 1844" as the "birthplace" of Marx’s philosophy is not excessive.The first three chapters of this paper is the pre-history of philosophical and anthropological thought in "Economic and Philosophical Manuscripts of 1844".This paper establishes the theoretical association from the Enlightenment humanism, Romanticism and Marx’s critique political radicalism in 1843.Marx’s philosophical Anthropology thoughts are closely related to the ideas of the Enlightenment thinkers who pursued Liberty, equality and fraternity. His thoughts are also closely related to the romanticism sensual liberation and the incomplete political emancipation of the capitalist countries. Specifically, the first chapter starts from Empiricism and Rationalism of the 17th century, advancing to the Newtonian philosophy, explaining its influence on Enlightenment rationality in the 18th century. Humanitarian ideas of Humanism and mechanical materialism made preparations to build the bourgeois state, but Enlightenment rationalism also brings the split between knowledge and belief, also the Lack of meaning in life. French Enlightenment thought in Germany formed a German version of Enlightenment philosophy through its unique way, and Kant confirmed Enlightenment thought which also makes knowledge and belief formed in a split on the philosophical level. Hegel saw Enlightenment rationalism brought modern problems, and he used the "absolute spirit" to unify this division, but Hegel’s solution was only limited to the internal awareness which became a growing point of Marx’s philosophical anthropology ideas. The second chapter discusses the relevance of romanticism and philosophical anthropology. For the variants of Enlightenment, Romanticism mainly refers to the German romanticism. Early German Romanticism formed in opposition to the Enlightenment rationality despotism, which stressed the liberation of the human sensibility. Late Romanticism became Conservatism gradually. Marx’s thought was affected by romanticism in the period of college, which manifested in his poetry works. Its theme was the resistance of the external world from the inner emotions, and Marx’s later philosophical anthropology developed this theme from that point, but Marx discovered that Romanticism did not resolve the opposition between "be so" and "be fact", and then he surpassed the romanticism. Marx was a student who has no ability to touch reality in the Enlightenment and the Romantic period, however, Marx’s social experience is truly launched a political critique of the bourgeois state after graduating from the university. Marx knew the political emancipation of the bourgeoisie is a national liberation from religion, but civil society who had not been liberated from religion, so it mean the human liberation has not reached. So Marx proposed human liberation which was opposed to political emancipation, and the proletariat is the new principal in human liberation.It is the fourth chapter that comes to the crucial content. It begins with the political economist and abstraction man, just because when it comes to labor creates wealth, the political economist only means the laborers who are working, but not their lives. However, it is from the critique of this political economics that Marx found out why it always not give consideration to the private property which is the premise of the capitalist society and found out the alienation labor further. Accordingly Marx established that the real labor is the confirmation of human essence.In the fifth chapter, on the background of German classical philosophy, especially Hegel’s and Feuerbach’s philosophies, Marx refined the human concept in " the economic and philosophical manuscripts of 1844",which is a blend of active principles of German classical philosophy and Feuerbach’s sensible and objective principle. That is form the concept of objective activity of human.The sixth chapter will address the section which is the critique of Hegel’s dialectics in "the economic and philosophical manuscripts of 1844" and give the description of man’s historic formation. According to Hegel, the formation is about human’s replacement of self-consciousness. Then the chapter is distinguished from Feuerbach’s humanism and has internal consistency with Marx’s historical materialism.The seventh chapter will expound Marx’s philosophical anthropology form two different perspectives of ethics and aesthetics. At first, about the question of whether Marxism has any ideas concerning ethics or not, my answer is although there is no clear system of ethics, Marxism has ideas of ethic undoubtedly which are just derived from Marx’s philosophical anthropology. Historical materialism can not be understand accurately without learning about Marx’s philosophical anthropology. Next the discussion of aesthetics in "the economic and philosophical manuscripts of 1844", which is focused on the essence and the discipline of beauty, promotes aesthetic research. However, in my opinion, the discussion should be associated with Marx’s philosophical anthropology because the theme of Marx’s aesthetic ideas is exactly to solve the problem of the split of modernity, namely how to reach a integrated human.In the last chapter of this paper, I want to make a further discussion about the fracture problems of philosophical anthropology and historical materialism in "the economic and philosophical manuscripts of 1844" Based on the contrary judgments of Marx’s theory by Lukacs and Althusser, Marx’s theory of philosophical anthropology has transcended the enlightenment humanitarian. After the critique of the politic, political economy and Hegel’s dialectics, Marx’s theory of philosophical anthropology is absolutely not the ideology in the theory of Althusser. In the end of this part, I discuss the inner continuity of Marx’s early thought of philosophical anthropology and historical materialism on the whole.Through such discussion, I have revealed the historical premise of philosophical anthropology and eliminate the partition between philosophical anthropology and historical materialism. And then I think that "the economic and philosophical manuscripts of 1844" should not be considered as an immature work although it is Marx’s youth work and he used Feuerbach’s species essence and other terms. From a practical sense, human liberation theory of philosophical anthropology is an eternal topic since the enlightenment, but how to avoid an abstract analysis about the liberation of man is also a problem. Through the radical political criticism, critique of political economy, and critique of philosophy, Marx has surpassed the abstract humanistic thought. We can see that the later cultural philosophy critique and symbols political economy critique aimed at new liberalism and conservatism are weak, so it shows that Marx’s radical political criticism and political economy criticism are necessary, and it is also necessary to go back to Marx’s philosophical anthropology and the position of historical materialism. |
PDF Full Text Request