Principles and Methods for Constructing an Independent Knowledge System in Overseas Marxist Studies

From the very beginning of introducing overseas Marxist intellectual resources, China’s overseas Marxist studies have fully demonstrated a distinct subjective self-awareness. Especially with the establishment and development of Marxist theory as a first-level discipline and its second-level disciplines, overseas Marxist studies, guided by problem orientation, have continuously unfolded disciplinary construction, academic research, and discourse innovation within the knowledge-system framework of “one theory and two histories.” Under the guiding ideology of the innovative construction of philosophy and social sciences with Chinese characteristics, overseas Marxist studies have further moved from an object-oriented research paradigm of “following the object” toward a new paradigm of autonomous dialogical research, laying a solid foundation for constructing an independent knowledge system for overseas Marxist studies with Chinese characteristics. In the New Era, under the guiding thought of “accelerating the construction of philosophy and social sciences with Chinese characteristics” and “striving to build a comprehensive, all-domain, and all-element philosophy and social sciences system” [1]1 Xi Jinping, *Speech at a Symposium on Philosophy and Social Sciences*, 17 May 2016. The quoted passage is from the official published version.(P22), the construction of an independent knowledge system for the second-level discipline of overseas Marxist studies, as an important component of the first-level discipline of Marxist theory, requires not only clarifying the principles and methods based on Marxism and the theoretical achievements of adapting Marxism to the Chinese context, but also embodying its significant disciplinary meaning and academic value.

从引进国外马克思主义思想资源开始，我国的国外马克思主义研究就充分体现出鲜明的主体自觉性。尤其伴随马克思主义理论一级学科及其二级学科的确立与发展，国外马克思主义研究也随着问题导向而不断在“一论两史”的知识体系框架下展开学科建设、学术研究、话语创新。在中国特色哲学社会科学创新建构的指导思想下，国外马克思主义研究进一步从“跟着对象走”的对象性研究迈向自主性对话研究的新范式，为建构中国特色的国外马克思主义研究自主知识体系打下坚实基础。新时代，在“加快构建中国特色哲学社会科学”，“努力构建一个全方位、全领域、全要素的哲学社会科学体系”[1](P22)的思想指导下，国外马克思主义研究二级学科作为马克思主义理论一级学科重要组成部分，其自主知识体系建构既需要明确以马克思主义和马克思主义中国化理论成果为原则和方法，也要体现其重要的学科意义与学术价值。

I. “One Theory and Two Histories”: The Basic Knowledge-System Framework of Overseas Marxist Studies

一、“一论两史”：国外马克思主义研究的基本知识体系框架

Looking comprehensively at the knowledge-system architecture of various disciplines in philosophy and social sciences, “one theory and two histories” (basic principles of the specialized theory + the world development history of the specialized theory + the Chinese development history of the specialized theory) constitutes the most fundamental theoretical knowledge framework of a discipline, containing the most basic and general foundational knowledge content of a discipline. It is likewise the principle and foundation for the architecture of an independent knowledge system and the arrangement of knowledge content. For overseas Marxist studies, “one theory” refers to an introduction to overseas Marxism, while “two histories” refer respectively to the history of the worldwide dissemination and theoretical development of Marxism from a global perspective and the history of overseas Marxist studies from a Chinese perspective. Together, these three elements constitute the basic framework of the knowledge system of overseas Marxism, laying the foundational knowledge cornerstone and basic research direction for the construction of an independent knowledge system in overseas Marxist studies.

综观哲学社会科学各学科知识体系架构，“一论两史”（专业基本原理+专业理论的世界发展历程+专业理论的中国发展历程）构成一门学科最基本的理论知识框架，包含了一个学科中最基本最一般的基础知识内容，同样是自主知识体系架构和知识内容铺陈的原则和基础。对于国外马克思主义研究而言，“一论”指国外马克思主义概论，“两史”分别指世界视域中的马克思主义世界传播史和理论发展史和中国视域中的国外马克思主义研究史。三者共同构成了国外马克思主义知识体系的基本框架，为国外马克思主义研究自主知识体系建构奠定基础知识基石和基本研究路向。

An introduction to overseas Marxism can be regarded as the foundational knowledge and theoretical content of overseas Marxist studies, serving as a prerequisite knowledge reserve for conducting research in this field. “To understand a thing is to objectify it, and only then is it possible to correctly understand it.” [2]2 The source of this quotation is not identified in the original text; it appears to be a general methodological statement.(P5) The objectified knowledge of overseas Marxism is condensed in the content of such an introduction, including the definition of relevant concepts, research objects, research methods, the significance of study, and specific intellectual and theoretical content of the discipline. It provides a comprehensive overview of the theoretical content and laws of thought involved in the discipline. Questions such as how to understand the term “overseas” in “overseas Marxism”—beyond its geographical meaning, what theoretical-logical constraints it entails, what the historical-logical relationship is between this concept and Western Marxism, in what sense overseas Marxism is Marxism, and into how many periods its theoretical historical process can be divided—these foundational conceptual definitions and the delimitation of the research object are not only prerequisites for professional study but also help further reflection on theoretical issues such as how to correctly understand the essential attributes of Marxism, how to fundamentally recognize the relationship between the Marxist theoretical system established by the classical Marxist writers and the various theoretical forms of world Marxism, and how to defend Marx and develop Marxism. In the concrete unfolding of theoretical knowledge content, systematic introductions are mainly based on figures, schools, and texts, ranging from early Marxism to the Frankfurt School’s social critical theory, then to ecological Marxism, feminist Marxism, post-Marxism, post-Marxist currents, etc. Existentialist Marxism represented by Sartre, Freudian Marxism represented by Fromm, structuralist Marxism represented by Althusser, and others all appear in the form of schools and currents. Accompanying the introduction of overseas Marxist theoretical currents, relevant introductory monographs or textbooks, such as Yu Wujin et al.’s *New Compilation of Overseas Marxist Philosophical Schools* (2002), Zhang Yibing’s edited *Contemporary Overseas Marxist Philosophical Currents* (2012), Chen Xueming’s edited *The Course of 20th-Century Western Marxist Philosophy* (2013), and Han Qiuhong et al.’s *Introduction to Overseas Marxism* (2022), all proceed from the approach of knowledge-system introduction, presenting readers with a holographic map of overseas Marxist theory and its course.

国外马克思主义概论可谓国外马克思主义研究的基础知识和理论内容，是开展国外马克思主义研究的知识储备前提。“要认识一个事物，就是要把这个事物对象化，然后才有可能正确地认识它。”[2](P5)国外马克思主义的对象化知识便浓缩于概论内容中，包括国外马克思主义研究的相关概念界定、研究对象、研究方法、研学意义、具体思想知识内容等本学科基础理论，是对该学科关涉的理论内容、思维规律做总览性的基本介绍。关于国外马克思主义的“国外”如何理解，除地域意义外，其在理论逻辑上有怎样的规约，与西方马克思主义概念之间的历史逻辑关系是什么，国外马克思主义是何种意义上的马克思主义，它的理论历史进程可以分为几个时期等。这些基础概念界定与研究对象的厘定既是本专业学习的前提，也有助于进一步思考如何正确理解马克思主义本质属性、如何从根本上认识马克思主义经典作家所创立的马克思主义理论体系与世界马克思主义各理论形态之间的关系、如何捍卫马克思和发展马克思主义等理论问题。在具体展开理论知识内容过程中，主要以人物、流派、文本为依据进行系统性介绍，从早期马克思主义到法兰克福学派社会批判理论，再到生态学马克思主义、女性主义马克思主义、后马克思主义、后马克思思潮等，以萨特为代表的存在主义马克思主义、以弗洛姆为代表的弗洛伊德主义马克思主义、以阿尔都塞为代表的结构主义马克思主义等，均以思潮流派的方式出场。伴随国外马克思主义理论思潮引进以来的相关概论式专著或教材，如俞吾金等著《国外马克思主义哲学流派新编》（2002）、张一兵主编《当代国外马克思主义哲学思潮》（2012）、陈学明主编《20世纪西方马克思主义哲学历程》（2013）、韩秋红等著《国外马克思主义概论》（2022）等，均从知识体系介绍的思路出发，为读者展开一幅国外马克思主义理论及其历程的全息图谱。

The history of the worldwide dissemination of Marxism and the history of its theoretical development constitute the theoretical-origin thread that overseas Marxist studies traces back to, anchoring the Marxist coordinate system for overseas Marxist studies and extending the coordinate axes along which Marxism adapts to and integrates with local realities and cultural traditions, giving rise to theoretical forms with their own distinctive features. Overseas Marxism represents the various forms of the dissemination, development, and transformation of Marxism after Marx in different parts of the world, demonstrating Marxism’s powerful vitality and the truth-force of adapting to local conditions. Marxism has always emphasized the methodological principles of “everything depends on time, place, and conditions,” “concrete analysis of concrete conditions,” and “integrating theory with practice.” The concrete application of its basic principles is based on the specific realities, national styles, and cultural traditions of each region and historical period. Alongside the transition of capitalism from the period of free competition in the time of Marx and Engels to the period of monopoly capitalism, the tortuous development and international influence of the international communist movement, and the upheavals in the world economic and political landscape, Marxism—with its scientific understanding of the essential laws of capitalism and its scientific assessment of the scientific socialism that transcends capitalism—spread to all parts of the world. Combined with the concrete realities of each region, it became an ideological weapon for criticizing the ills of capitalism and exploring paths of social liberation. In this process, integrating with the local customs, folkways, modes of thought, and cultural characteristics of different regions, various distinctive theoretical forms of “new Marxism” emerged, continuously extending and developing as times and societies changed. Germany continues the Frankfurt School’s tradition of social critical theory, forming a contemporary turn toward political-philosophical critique; France inherits the structuralist current, forming contemporary ideological critique represented by the left; the Anglo-American tradition of logical positivism leads to Marxist research from the perspective of analytical philosophy in the contemporary period; the British tradition of cultural criticism and historical research influences the “cultural materialism” research of the British Marxist school and the emergence of the Marxist historiography school; there are also Latin American socialism, Japanese Marxism, etc., all reflecting the dissemination and distinctive development of Marxism around the world. Broadly speaking, world Marxism, within their respective civilizational models, cultural contexts, modes of thought, and discourse systems, jointly promotes the innovative development of Marxist research in keeping with the times and adapting to local conditions, forming a “theoretical community.” This constitutes the world history of Marxist theory, an indispensable thread of theoretical evolution that the knowledge system of overseas Marxist studies must grasp, prompting us to further reflect on how to tell China’s story well in Chinese discourse on the basis of realizing the construction of an independent knowledge system, and to send out the unique voice of Chinese Marxism to the world.

马克思主义世界传播史和理论发展史构成国外马克思主义研究追溯的理论本原脉络，为国外马克思主义研究锚定马克思主义坐标系、延展马克思主义同本地域实际及其文化传统相适应相融合衍生出具有各自特色理论形态的坐标轴。国外马克思主义表征了马克思之后的马克思主义在世界各地传播发展演变的多种形态，表现出马克思主义强大的生命力和因地制宜的真理力量。马克思主义始终强调“一切以时间地点条件为转移”“具体问题具体分析”“理论联系实际”的方法论原则，基本原理的具体应用以各地域各历史时期的具体实际、民族风格、文化传统为依据。伴随资本主义从马克思、恩格斯所处的自由资本主义时期向垄断资本主义时期过渡，国际共产主义运动的曲折发展和国际影响，世界经济政治格局的跌宕起伏，马克思主义以其对资本主义本质规律的科学认识及对超越资本主义的科学社会主义的科学研判，使之传向世界各地，并与本地区具体实际相结合成为批判资本主义弊病、探求社会解放道路的思想武器。在此过程中，结合不同地域风土民情、思维特征、文化特色，形成各具特色的“新马克思主义”理论形态，并不断跟随时代和社会的变迁而向前延伸发展。德国延续着法兰克福学派社会批判理论传统形成当代政治哲学批判转向，法国传承结构主义思潮在当代形成以左翼为代表的意识形态批判，英美的逻辑实证主义传统使之在当代从分析哲学的视野做马克思主义研究，英国的文化批评和历史学研究传统影响着英国马克思主义流派的“文化唯物主义”研究和马克思主义史学派的生发，还有拉美社会主义、日本马克思主义等，均体现出马克思主义在世界各地的传播与特色发展。从广义上来看，世界马克思主义在各自的文明模式、文化语境、思维方式、话语体系下共同推动着马克思主义研究与时俱进、因地制宜地创新发展，形成“理论共同体”。这构成马克思主义理论的世界史，是国外马克思主义研究知识体系需要把握的必不可少的理论演进脉络，促进我们进一步思考如何在实现自主知识体系建构的基础上以中国话语讲好中国故事，向世界发出中国马克思主义的独特声音。

The history of the study of Marxism abroad is the academic process in which we, as research subjects, have studied theories of Marxism abroad. It prominently reflects the core issues that Chinese scholars have focused on in different historical stages and theoretical periods, highlighting the subjective consciousness and problem-awareness of this professional academic field. It is a representation of the academic research history in which scholars, standing from a subjective position, respond to the questions of the era, the questions of China, and the questions of the world. If understanding the history of the worldwide dissemination of Marxism and the history of theoretical development is to grasp the theoretical process of Marxism abroad from a global perspective, and to obtain a knowledge-based grasp of the developmental lineage of the research object of Marxism abroad, then mastering the history of the study of Marxism abroad is a self-understanding of the research process of this discipline in China. It is a knowledge background for understanding how Chinese scholars, combining the needs of the times, the needs of China, the needs of theory, and the needs of reality, seek the essence of human thought from vast theoretical resources and absorb and discern the experiences and lessons of foreign thought. Since the publication of Xu Youyu’s *Western Marxism* (1982), the systematic study of Marxism abroad in China began. Up to now, three major research paradigm stages have formed around changes in the main issues, fully reflecting the theoretical consciousness and problem-oriented awareness of Chinese scholars. The first stage concerned the theoretical characterization of whether Western Marxism and Marxism abroad are Marxism, and what kind of Marxism they are, forming academic debates within the “attribute paradigm.” As is well known, this period coincided with the convergence and confrontation of various forms of Marxist theoretical research worldwide, and with the most intense period of social transformation in China. In this period, when there was an urgent need to clarify the true nature of Marxist theory and to seek theoretical support from Marxism, the study of Marxism abroad, centered on the attribute issue of Western Marxism, gave rise to theoretical confrontations such as the “non-Marxist theory,” the “exploratory theory,” the “partial theory,” and the “developmental theory.” These enhanced theoretical consensus on the essential characteristics and research value of Western Marxism and Marxism abroad, and deepened the scientific understanding of the truth core of Marxism through ideological exchange and comparative analysis. The clarification of the attribute issue further promoted the flourishing development of the study of Marxism abroad, and research entered the “intellectual history paradigm” stage, combining history and theory. In this stage, scholars extensively translated and introduced representative works of key figures in the study of Marxism abroad. Through the translation and interpretation of figures, ideas, and textual content, they further deepened the textual and semantic analysis of the ideological viewpoints and systems of theories of Marxism abroad, and conducted comparative studies in conjunction with the specific principles and methods of Marxist theory. Scholars focused on approaches such as etymology, conceptual history, doctrinal history, and school history, unifying the historical research paradigm and the ideological research paradigm of ideas, figures, and texts, critically discerning the limitations of the study of Marxism abroad on Marxism through comparative analysis. The third stage, building on the rich research results of the previous stages, increasingly highlights a “problem-oriented paradigm” that closely connects with China’s reality and responds to China’s questions. Scholars now focus more on independently researching cutting-edge theoretical issues of common international and domestic concern that arise with changes in the times. They no longer merely “follow behind” the ideological content and knowledge systems of Western scholars, but are able to propose independent insights and logical frameworks on core issues and engage in theoretical dialogue with Western scholars. Especially concerning issues of common concern for the prospects of civilization, such as the critique of capitalism and the path of communist liberation, and widely concerned economic and social structural issues such as digital capitalism, biopolitics, ecological crisis, equality and justice, and artificial intelligence, new research results, new theoretical viewpoints, and new discursive expressions emerge in an endless stream. Through academic exchange, the theoretical voice of Chinese Marxist scholars is continuously disseminated, promoting ideological interaction within the world Marxist community with Chinese participation. At the same time, scholars increasingly focus on reflecting on the contemporary value of the study of Marxism abroad, considering the significance of theoretical research on Marxism abroad as a resource for responding to and solving China’s problems, and the experiential value of its critique of capitalism. Studying the history of the study of Marxism abroad in China is also an indispensable and important component. It helps us grasp the dynamics and frontiers of theoretical research, seize the core issues of the era, consider the laws and prospects of paradigm transformation and innovation, and provide an accumulation of academic history for the construction of an independent knowledge system.

国外马克思主义研究史是我们作为研究主体对国外马克思主义理论进行研究的学术历程，突出反映了我国学者在不同历史阶段和理论时期所关注的核心问题，凸显着本专业学术研究的主体自觉和问题意识，是学者们站在主体立场上回应时代之问、中国之问、世界之问的学术研究史表征。如果说了解马克思主义世界传播史和理论发展史是从世界视野认识国外马克思主义的理论进程，是对国外马克思主义研究对象的发展史脉络的知识性把握，那么，国外马克思主义研究史的掌握则是对本专业在我国研究历程的自知，是从中认识理解中国学人如何结合时代所需、中国所需、理论所需、现实所需，从广博的理论资源中探求人类思想精华、吸收鉴别外来思想经验教训的知识背景。自徐有渔《西方马克思主义》（1982）一书出版，我国的国外马克思主义研究开始系统展开，至今围绕主旨问题的变化而形成三大主要研究范式阶段，充分体现我国学者的理论自觉和问题导向意识。第一阶段是关于西方马克思主义、国外马克思主义是否是马克思主义，是何种意义的马克思主义的理论定性问题，形成“属性论范式”的学术争辩。众所周知，这一时期恰逢世界范围内各种不同的马克思主义理论研究形态集聚交锋，恰逢中国社会转型最为剧烈的时期，在这一急需对马克思主义理论正本清源、急需马克思主义理论思想支撑的时期，国外马克思主义研究围绕西方马克思主义的属性论问题形成“非马说”“探索说”“部分说”“发展说”等理论争锋，增强了关于西方马克思主义、国外马克思主义本质特征及研究价值的理论共识，且在思想交流和比较辨析中加深了对马克思主义真理内核的科学认识。属性论问题的廓清进一步推动国外马克思主义研究的蓬勃发展，研究也进入到史论结合的“思想史范式”阶段。这一阶段学者们大量翻译、引介国外马克思主义研究代表人物代表作，通过人物、思想、文本内容的转译、解读，进一步深化关于国外马克思主义理论的思想观点、思想体系的文本学解读和语义分析，并结合马克思主义理论的具体原理方法进行比较研究。学者们注重从词源学、概念史、学说史、流派史等理论史研究角度出发，对思想、人物、文本的历史性研究范式和思想性研究范式的统一，在比较分析中批判性辨析国外马克思主义对马克思主义的研究局限性所在。第三阶段则在以往丰富研究成果基础上愈加彰显出以问题为导向、密切联系中国现实、回应中国之问的“问题式范式”。学者们更加聚焦于随时代变化伴生的国际国内普遍关注的理论前沿问题展开自主研究，不再仅仅是“跟跑”于西方学者的思想内容和知识体系，而是能够就核心问题提出自主的见解和逻辑架构，并与西方学者形成理论对话。尤其是围绕资本主义批判、共产主义解放道路等共同关心的文明前景问题，数字资本主义、生命政治、生态危机、平等正义、人工智能等普遍关注的经济社会结构问题等，新研究成果、新理论观点、新话语表达层出不穷，通过学术交流不断传播着中国马克思主义学者的理论声音，推动着有中国学者参与的世界马克思主义共同体的思想交互。同时，学者们愈加侧重于反思国外马克思主义的当代价值的研究，思考国外马克思主义理论研究对回应与解决中国问题的思想资源性意义，及其资本主义批判理论的经验性价值等。对我国国外马克思主义研究史的学习同样是不可或缺的重要内容，有助于我们把握理论研究动态和前沿，抓住时代核心问题，思考范式转型和范式创新的规律与前景，为自主知识体系架构提供学术史积淀。

II. “One Body, Two Aspects”: Methodological Consciousness in Constructing an Independent Knowledge System for the Study of Marxism Abroad

二、“一体两面”：国外马克思主义研究自主知识体系建构的方法论自觉

From the history of the study of Marxism abroad in China, it can be seen that since the introduction of theories of Marxism abroad into China, Chinese scholars have fully demonstrated the theoretical consciousness of the research subject. They have continuously discerned, reflected on, and criticized the ideological and theoretical resources of Marxism abroad in response to theoretical and practical issues, thereby using this to clarify and consolidate the foundations of Marxism, and to provide a reference for the theoretical interpretation of the theory and practice of adapting Marxism to the Chinese context. Therefore, if theoretical consciousness has consistently permeated the research process, this consciousness is mainly embodied in the methodological consciousness of “one body, two aspects.” The “one body” mainly refers to the subject of Marxism. Firmly believing in Marxism and adhering to the guidance of Marxism is the baseline for the study of Marxism abroad and constitutes the benchmark for constructing an independent knowledge system for the study of Marxism abroad. The “two aspects” refer to two dimensions. From a spatial logic perspective, they refer to facing China and facing the world, meaning that the study of Marxism abroad broadens our global perspective on thinking about Marxism, forming Chinese characteristics in innovating and developing Marxism through comparison. From a temporal logic perspective, they refer to facing reality and facing the future, meaning that the study of Marxism abroad always conducts theoretical critique using the methodological principles of Marxism, and considers the path of human liberation based on the value orientation of Marxism and its scientific judgment of social and historical development.

从我国国外马克思主义研究历程可见，自国外马克思主义理论引入国内伊始，中国学人便充分体现出研究者主体的理论自觉性，不断在回应理论和现实问题中甄别反思批判国外马克思主义的思想理论资源，以此为马克思主义的正本清源、固本培元，为中国化马克思主义理论和实践的学理解读提供参照。因此，如果说在研究过程中始终渗透着学者们的理论自觉，那么这一自觉意识主要体现为“一体两面”的方法论自觉。“一体”主要指马克思主义这一主体，坚定马克思主义信仰、坚持以马克思主义为指导，是国外马克思主义研究的基线，构成国外马克思主义自主知识体系建构的标线。“两面”指两个面向，从空间逻辑来看指的是面向中国、面向世界，即国外马克思主义研究开阔了我们思考马克思主义的世界视野，在比较中形成创新发展马克思主义的中国特色。从时间逻辑来看则指面向现实、面向未来，即对国外马克思主义研究始终以马克思主义的方法论原则展开理论批判，以马克思主义的价值旨归及其对社会历史发展的科学研判思考人类解放道路。

“Adhering to the guidance of Marxism is the fundamental sign that distinguishes contemporary Chinese philosophy and social sciences from other philosophy and social sciences, and it must be upheld with a clear stance.” [1]1 Xi Jinping, *Speech at a Symposium on Philosophy and Social Sciences*, 17 May 2016. The quoted passage is from the official published version.(P8) Adhering to the guidance of Marxism is the foundation and essence of philosophy and social sciences with Chinese characteristics. The important task of accelerating the construction of philosophy and social sciences with Chinese characteristics is to adapt Marxism to the Chinese context and the needs of the times, and to develop Marxism for the 21st century and contemporary Chinese Marxism. Therefore, without a doubt, specifically for the study of Marxism abroad, taking Marxism as the guide is the banner and sign of the construction of an independent knowledge system for the discipline, and upholding and developing Marxism is the main theme of the research. This requires that our study of Marxism abroad adhere to the Marxist worldview and methodology in critically studying the theories of Marxism abroad; scientifically evaluate the new concepts, new ideas, new viewpoints, and new approaches proposed by Marxism abroad using the methodological principles of dialectical materialism and historical materialism, and assess whether their proclaimed attitude of innovating and developing Marxism is worthy of the name and whether it is sincere; and, taking the promotion and development of contemporary Chinese Marxism as the principle, combine the more than one hundred years of struggle led by the Communist Party of China and the corresponding theoretical and practical achievements of adapting Marxism to the Chinese context, consider the connections and differences between Chinese-path modernization and Western modernization in their impact on the development of human civilization, and, through the theoretical bridge of Marxism abroad, compare the world significance of Chinese-path modernization, further elevating the profound interpretation and global dissemination of contemporary Chinese Marxist theory. These are the theoretical directions that the study of Marxism abroad focuses on with Marxism as the subject in the process of constructing an independent knowledge system.

“坚持以马克思主义为指导，是当代中国哲学社会科学区别于其他哲学社会科学的根本标志，必须旗帜鲜明加以坚持。”[1](P8)坚持马克思主义为指导是中国特色哲学社会科学的底色与本色，加快构建中国特色哲学社会科学的重要任务就是推进马克思主义中国化时代化，发展21世纪马克思主义、当代中国马克思主义。因此毫无疑问，具体到国外马克思主义研究而言，以马克思主义为指导是学科自主知识体系建构的旗帜与标志，坚持和发展马克思主义是研究的主旋律。这就要求我们的国外马克思主义研究坚持以马克思主义世界观和方法论批判性研究国外马克思主义思想理论；以辩证唯物主义和历史唯物主义的方法论原则科学评判国外马克思主义提出的新概念、新理念、新观点、新思路及其宣扬的对马克思主义创新发展态度是否名副其实，是否言不由衷；以推进和发展当代中国马克思主义为原则，结合中国共产党领导的百余年的奋斗历程及相应的马克思主义中国化理论和实践成果，思考中国式现代化与西方现代化对人类文明发展的联系与区别，通过国外马克思主义这一理论桥梁，参比中国式现代化的世界意义，进一步升华当代中国马克思主义理论的精深诠释和世界传播等。这些均是国外马克思主义研究自主知识体系建构过程中以马克思主义为主体所关注的理论路向。

“We are still in the historical era indicated by Marxism. This is the scientific basis for our firm confidence in Marxism and our firm belief in socialism.”[4]4 Xi Jinping, “Speech at the Symposium on the 200th Anniversary of Marx’s Birth” (4 May 2018). Without departing from the era indicated by Marxism, and within this era, the theoretical and practical achievements of contemporary Chinese Marxism have historically confirmed the merit of Chinese-path modernization in creating a new form of human civilization. This enables us to have fuller confidence in the path, confidence in the theory, confidence in the system, and confidence in the culture,[5]5 The Four Confidences (四个自信) refers to confidence in the path, theory, system, and culture of socialism with Chinese characteristics. constantly drawing outward the theoretical nourishment and lessons from the innovative development of Marxism, and constantly exploring inward the theoretical path of constructing an independent knowledge system based on the methodological guidance of the Two Integrations.[6]6 The Two Integrations (两个结合) refers to integrating the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture. This is also a methodological self-awareness that draws on the strengths of others from around the world while innovating on the basis of China’s own realities. As Xi Jinping emphasized: “With regard to new research achievements in foreign Marxism, we must pay close attention to and study them, analyzing and distinguishing them, neither adopting an attitude of blanket rejection nor engaging in wholesale copying. At the same time, we must persist in handling our own affairs well, continuously develop socialism with Chinese characteristics, continuously strengthen our comprehensive national power, and fully demonstrate the superiority of our socialist system.”[4]4 Xi Jinping, “Speech at the Symposium on the 200th Anniversary of Marx’s Birth” (4 May 2018). The study of foreign Marxism requires an objective and dialectical examination and critical reference. In the process of constructing an independent knowledge system for the study of foreign Marxism, how to effectively exert the methodological guidance of Marxism is inseparable from grasping two major logical threads: one is the social critique theory oriented toward real social problems and its methodological inspiration; the other is the experience summarization and exploration of the theory and movement of scientific socialism oriented toward the future historical development of society. These two orientations both conform to Marxism’s theoretical value aim of “destroying the old world and building a new world,” and respond to the questions of the world and the era indicated by Marxism in which we find ourselves. They also correspond to the core issues that Marxism critiques and provides scientific answers to, which are also core issues of general concern to the world Marxist “theoretical community.” Therefore, theoretical analysis of these two orientations both reflects and represents the methodological self-awareness of whether one follows the Marxist worldview and methodology.

“我们依然处在马克思主义所指明的历史时代。这是我们对马克思主义保持坚定信心、对社会主义保持必胜信念的科学依据。”[3]没有脱离马克思主义所指明的时代，并且在这个时代中以当代中国马克思主义的理论和实践成果历史性地确证了中国式现代化创造了人类文明新形态的功绩，使得我们更加具有充分的道路自信、理论自信、制度自信、文化自信，不断向外汲取创新发展马克思主义的理论养分与经验教训，不断向内探索基于“两个结合”的方法论指引建构自主知识体系的理论道路。这也是面向世界博采众长、面向中国推陈出新的方法论自觉。正如习近平强调：“对国外马克思主义研究新成果，我们要密切关注和研究，有分析、有鉴别，既不能采取一概排斥的态度，也不能搞全盘照搬。同时，我们要坚持把自己的事情办好，不断发展中国特色社会主义，不断壮大我国综合国力，充分展示我国社会主义制度的优越性。”[3]对于国外马克思主义的研究，需要客观辩证地审视和批判性借鉴。而在构建国外马克思主义研究自主知识体系的过程中，如何有效发挥马克思主义的方法论指导作用，离不开对两大逻辑线索的把握：一个是面向现实社会问题的社会批判理论及其方法论启思；一个是面向未来社会历史发展前途的科学社会主义理论与运动的经验总结与探索。这两个面向既符合马克思主义“破除旧世界，建立新世界”的理论价值旨归，又回应着我们所处的马克思主义所指明的世界之问、时代之问，且对应着马克思主义所批判并给出科学解答的核心问题，也是世界马克思主义“理论共同体”阵营普遍关注的核心问题。因此，对这两个面向的理论剖析既反映也代表着是否遵循马克思主义世界观方法论的方法论自觉意识。

Oriented toward reality, it is necessary to grasp the developmental trends and intellectual threads of critical theories of capitalism and modernity, and to reflect on the experiences and insights of foreign Marxism’s theoretical explorations along this logical thread. The great transformations in philosophical thinking achieved by Marxism’s two shifts and two major discoveries,[7]7 The “two shifts” refer to Marx’s shift from idealism to materialism and from revolutionary democracy to communism; the “two major discoveries” are the materialist conception of history and the theory of surplus value. and the scientific system of critique of political economy that was completed, are all inseparable from Marx and Engels’ deep engagement with the realities of social production and life, and their observation of people’s livelihoods. The direct object of Marxist theory’s critique is precisely the capitalist mode of production and its social system. Foreign Marxism’s social critique theory and critique of capitalism have, to a certain extent, inherited Marxism’s logical starting point of launching a thorough critique of social contradictions oriented toward capitalism, and its problem-consciousness concerning social reality. They diagnose issues of capitalist industrial civilization such as “alienation of consumption,” “technological rationality,” “mass culture,” “colonization of everyday life,” “mechanisms of social psychological repression,” “decline of the public sphere,” “limits to capitalist growth,” and “contradictions in capitalist spatial structure.” From certain aspects and dimensions, they form descriptions and critiques of what they identify as “late capitalism,” “cannibalistic capitalism,” and other capitalist societies and systems, which have a certain heuristic significance. As Xi Jinping pointed out: “A very important characteristic of contemporary world Marxist currents of thought is that many of them critically reveal the structural contradictions of capitalism, as well as its contradictions in the mode of production, class contradictions, and social contradictions, and conduct in-depth analyses of capitalist crises, the evolutionary process of capitalism, and the new forms and essence of capitalism. These views help us to correctly understand the developmental trends and fate of capitalism, accurately grasp the new changes and new features of contemporary capitalism, and deepen our understanding of the trends of change in contemporary capitalism.”[4]4 Xi Jinping, “Speech at the Symposium on the 200th Anniversary of Marx’s Birth” (4 May 2018). At a time when capitalism is undergoing new changes and new features, and the world economic and political landscape is undergoing tremendous transformation, the study of foreign Marxism needs to focus more sharply on the main issues of capitalist critique and modernity critique. Through theoretical dialogue, it is necessary to deeply understand the dialectical relationship between the essence and form of capitalism, and to deeply comprehend the consensus and differences in the understanding of modernization and modernity among critical theories derived from different national styles, cultural genes, customs, and modes of thought. This will help us to think about and resolve the risks and challenges faced in the process of modernization, and to tell the story of the innovative contributions of Chinese-path modernization.

面向现实，需抓住资本主义批判理论、现代性批判理论的发展动态与思想脉络，反思国外马克思主义在这一逻辑线索上进行理论探索的经验与启示。马克思主义的两次转变、两大发现所实现的哲学思维方式的伟大变革，所完成的政治经济学批判的科学体系等具有历史开创性的理论创见，无不与马克思、恩格斯深入社会生产生活实际、体察民生民情分不开。马克思主义理论直指的批判对象正在于资本主义生产方式及其社会制度。国外马克思主义的社会批判理论及资本主义批判思想一定程度上继承了马克思主义的资本主义批判面向社会矛盾展开深入批判的逻辑出发点和关涉社会现实的问题意识。他们把脉资本主义工业文明的“消费异化”问题、“技术理性”问题、“大众文化”问题、“日常生活殖民化”问题、“社会心理压抑机制”问题、“公共领域衰微”问题、“资本主义增长极限”问题、“资本主义空间结构矛盾”问题等，从某个侧面、某个维度形成对他们所指认的“晚期资本主义”“食人资本主义”等资本主义社会及其制度的描绘和批判，具有一定启发意义。正如习近平指出：“当代世界马克思主义思潮，一个很重要的特点就是他们中很多人对资本主义结构性矛盾以及生产方式矛盾、阶级矛盾、社会矛盾等进行了批判性揭示，对资本主义危机、资本主义演进过程、资本主义新形态及本质进行了深入分析。这些观点有助于我们正确认识资本主义发展趋势和命运，准确把握当代资本主义新变化新特征，加深对当代资本主义变化趋势的理解。”[3]在资本主义产生新变化新特征的当下，世界经济政治格局发生巨变，对国外马克思主义的研究，需要更加聚焦资本主义批判、现代性批判等主旨问题，在理论对话中深刻认识资本主义本质与形式的辩证关系，深入理解来自不同民族风格、文化基因、风俗习惯、思维理念的批判理论对现代化及现代性认知的共识与差异，以助益我们思考和解决现代化进程中所面临的风险与挑战，讲好中国式现代化的创新贡献。

Looking to the future, it is necessary to continuously pay attention to new developments and new dynamics of the theory and movement of scientific socialism in the international community, and to reflect on the history and prospects of the international communist movement. This helps to accurately and profoundly understand and elucidate the socialist concept of Chinese-path modernization and its world significance for human liberation and civilizational progress. While criticizing capitalist society and its systems, foreign Marxist theories also propose ideal visions for social forms and civilizational models that transcend capitalism, reflecting the conceptions and expectations of the foreign leftist camp regarding the replacement of capitalism by socialism. Marx’s “two inevitables” [8]8 The “two inevitables” (两个必然) refer to the Marxist proposition that the victory of socialism over capitalism and the eventual realization of communism are inevitable outcomes of historical development. and the theory of scientific socialism are major discoveries of the general laws of human social development based on the critique of political economy and historical materialism, scientifically judging the general trend of human social development. Today, this historical general trend, with the full-scale eruption of the general crisis of capitalism and the rising voices of world Marxism and socialism, has once again arrived at a historical window period for pushing forward the overall development of human social history. However, the voices of socialism and communism from the world and their theoretical explorations of the path to realization are diverse. The development of foreign Marxism into the current radical leftist trend has produced various opinions around the concept and practice of communism, each putting forward its own communist hypothesis and ideological concepts. Clearly, their alternative proposals for socialism based on the critique of capitalism reflect a certain degree of research on Marxism, but each has ideological limitations that are difficult to break through and faces the dilemma of being unable to reach consensus on the theory and practice of realizing and how to realize socialism/communism. Ben Agger summarizes: “The history of Western Marxism is a history of constant alternation between the determinism of revolution triggered by crisis and the pessimism of socialist transformation formed during periods of political harmony and class reconciliation… Many Marxists either exaggerate the tendency toward determinism or the tendency toward voluntarism, unlike Marx himself who originally combined the two. This is precisely the characteristic of Western Marxism.” [4]4 Xi Jinping, “Speech at the Symposium on the 200th Anniversary of Marx’s Birth” (4 May 2018). (P15) Therefore, dialectically analyzing foreign Marxism’s cognition of socialism and communism, combined with the history of the international communist movement, to systematically understand the development and changes of the theory and movement of scientific socialism after Marx with the changes of the times, helps us grasp the laws of thinking, grasp the laws of development, grasp the general trend of history, continuously clarify the essence of scientific socialism through theoretical intercommunication and ideological exchange, continuously seek consensus on scientific socialism, increasingly strengthen the scientific path of human liberation, and increasingly strengthen confidence in the path, theory, system, and culture of socialism with Chinese characteristics. In the contemporary era of changes unseen in a century, how to promote profound changes in the international political and economic order, how to reach consensus on the concept of a community with a shared future for mankind with the common well-being of the world’s people as the common goal, how to achieve a more just and reasonable global governance system and other major issues of general concern to the international community, such as the healthy and orderly development of international relations, have also become questions of the times and questions of the world that Marxism needs to respond to. These are inherent requirements in the historical process of continuously realizing scientific socialism. Therefore, through comparative research to continuously deepen the in-depth understanding and reflection on the history and reality of the theory of scientific socialism and the international communist movement, and to continuously highlight the socialist concept of Chinese-path modernization in creating a new form of human civilization and its world significance, is an important logical direction for constructing an independent knowledge system in the study of foreign Marxism under the guidance of Marxist methodology.

面向未来，要持续关注科学社会主义理论与运动在国际社会中的新进展新动态，反思国际共产主义运动的历史与前景，这有助于准确而深刻地理解和阐发中国式现代化的社会主义理念对人类解放与文明进步的世界意义。国外马克思主义理论在批判资本主义社会及其制度的同时，对超越资本主义的社会形态和文明模式同样提出了理想愿景，体现国外左翼阵营对社会主义取代资本主义的构想与期待。马克思主义的“两个必然”及科学社会主义理论，是建基于政治经济学批判和唯物史观之上对人类社会发展一般规律的重大发现，科学研判了人类社会发展的大趋势。如今，这一历史大趋势随着资本主义总危机的全面爆发和世界马克思主义与社会主义呼声渐起而再次来到推动人类社会历史整体向前发展的历史窗口期。然而，来自世界的社会主义和共产主义声音及其对实现道路的理论探索却多样，国外马克思主义发展到当下的激进左翼思潮围绕共产主义观念和实践各抒己见，提出了自己的共产主义假设和意识形态理念。显然，他们基于批判资本主义而主张社会主义的替代性方案体现了对马克思主义一定程度上的研究，但其各自具有难以冲破的思想局限性及难于达成关于实现和如何实现社会主义⁄共产主义的理论和实践的共识的困境。本·阿格尔总结指出：“西方马克思主义的历史是一部危机出发革命的决定论与政治和谐及阶级和解时期形成的社会主义变革的悲观论之间不断交替的历史……许多马克思主义者不是夸大决定论倾向就是夸大意志论倾向，而不像马克思原先那样把二者结合起来，这一点恰恰是西方马克思主义的特征。”[4](P15)因此，辩证分析国外马克思主义对社会主义和共产主义的认知，结合国际共产主义运动历史系统认识科学社会主义理论和运动在马克思之后随着时代的变迁的发展变化，有助于我们把握思维规律、把握发展规律、把握历史大势，在理论互通、思想交流中不断厘清科学社会主义的本质，不断寻求科学社会主义的共识，愈加坚定科学的人类解放道路，愈加坚定中国特色社会主义的道路自信、制度自信、理论自信、文化自信。处于世界百年未有之大变局的当代，如何推动国际政治经济格局的深刻变革、如何达成以世界人民共同福祉为共同目标的人类命运共同体理念的共识、如何实现更加公正合理的全球治理体系等国际关系健康良序发展等国际社会普遍关注的重大问题，同样成为马克思主义需要回应的时代之问题、世界之问题，是不断实现科学社会主义的历史进程中的题中之义。因此，通过比较研究不断深化关于科学社会主义理论与国际共产主义运动历史和现实的深入理解与反思，不断彰显中国式现代化创造人类文明新形态的社会主义理念及其世界性意义，是在马克思主义方法论指导下建构国外马克思主义研究自主知识体系的重要逻辑路向。

III. “One Foundation, Three Dimensions”: The Realistic Path for Constructing an Independent Knowledge System in the Study of Foreign Marxism

三、“一元三维”：国外马克思主义研究自主知识体系建构的现实路径

Some scholars use the distinction between “substance” (ti) and “function” (yong) [9]9 “Substance” (ti, 体) and “function” (yong, 用) are classical Chinese philosophical categories, where ti refers to the fundamental essence or underlying reality, and yong refers to its practical manifestation or application. to understand the dialectical unity between the knowledge system and the disciplinary system, academic system, and discourse system, pointing out: “Using the categories of Chinese philosophy to analyze, the Chinese knowledge system is the ‘substance’ (ti), while the academic system, disciplinary system, and discourse system are the ‘function’ (yong). When the substance is established, the function becomes clear; without the substance, there is no function. There is no functionless substance, and without its function, the substance also does not manifest.” [5]5 The Four Confidences (四个自信) refers to confidence in the path, theory, system, and culture of socialism with Chinese characteristics. Similarly, if the core ontological status of the knowledge system is regarded as the “meta-problem” that needs attention and focus at present, then for this purpose, essential breakthroughs need to be made from three major dimensions: innovation in the disciplinary system, innovation in the academic system, and innovation in the discourse system, thereby building a platform, providing impetus, and offering support for the construction of an independent knowledge system. Therefore, the latter can be said to be the realization path of the former, while the former is the core guidance and target task of the latter. The two complement each other, forming a system architecture model of “one foundation, three dimensions.”

有学者以“体”“用”之辨来认识知识体系与学科体系、学术体系、话语体系之辩证统一关系，指出：“用中国哲学的范畴来分析，中国知识体系是‘体’，学术体系、学科体系和话语体系则是‘用’。体立则用明，无其体则无其用。无无用之体，无其用则体亦弗显。”[5]同理，如果知识体系的核心本体地位被视为当下需要重视与聚焦的“元问题”，那么为此需要从学科体系创新、学术体系创新、话语体系创新等三大维度进行本质性突破，从而为自主知识体系建构搭建平台、提供动力与支撑。因此，后者可谓前者的实现路径，前者则为后者的核心引领与目标任务，二者相辅相成，构成“一元三维”的体系架构模型。

First, clarify the positioning of the disciplinary system and the goals of talent cultivation, to build a platform for the construction of an independent knowledge system. The disciplinary system reflects the professional classification of the content of a theoretical knowledge, showing the logical levels, structure, and professional directions of a subject’s knowledge system. Therefore, as one of the secondary disciplines under the first-level discipline of Marxist theory, the discipline of the study of foreign Marxism must not only clarify the disciplinary positioning of the construction of its own independent knowledge system but also clarify its disciplinary significance within the first-level discipline system of Marxist theory, always providing the support and assistance that a secondary discipline should offer for the innovative development of the discipline of Marxist theory. The study of foreign Marxism reflects an international perspective and a comparative dimension. Through tracking and reflecting on the theoretical forms and development dynamics of world Marxism, it provides a world perspective for confirming the truth of Marxism and the scientific nature and world significance of Marxism adapted to the Chinese context. Therefore, only under the guidance of the Marxist stance, viewpoint, and method, within the context of the theory and practice of Marxism adapted to the Chinese context, and within the overall framework of the first-level discipline of Marxist theory, can the study of foreign Marxism clarify its own disciplinary boundaries and disciplinary connotations, thereby establishing its own theoretical value and disciplinary significance in exerting its own ideological tension. This constitutes a prerequisite issue for the construction of an independent knowledge system in the study of foreign Marxism.

第一，明确学科体系定位及人才培养目标，为自主知识体系建构打造平台。学科体系体现一门理论知识内容的专业化分类，反映出一个科目知识体系的逻辑层次、架构、专业方向。因此，作为马克思主义理论一级学科下设的二级学科之一，国外马克思主义研究学科既要明确本专业自主知识体系建构的学科定位，也要明确在马克思主义理论一级学科体系中的学科意义，始终为马克思主义理论学科创新发展提供二级学科应有的支持与助益。对国外马克思主义的研究则体现了国际视野与比较维度，通过对世界马克思主义理论形态与发展动态的追踪与研思，为确证马克思主义的真理意义、中国化马克思主义的科学性与世界意义提供参比对照的世界视野。因而，国外马克思主义研究只有在马克思主义立场观点方法指导下，在中国化马克思主义理论和实践语境下，在马克思主义理论一级学科整体框架下明确自身学科边界和学科内涵，才能确立自身定力、发挥自身思想张力的理论价值和学科意义。这构成国外马克思主义自主知识体系建构的前提性问题。

An important objective of disciplinary system construction is to cultivate and train a contingent of professional personnel suited to the needs of the New Era, the nation, and the people. “The essence of modernization lies in the modernization of people.” If advancing the construction of an independent disciplinary knowledge system is likewise an aspect of the modernization development of philosophy and social sciences with Chinese characteristics, then the particularly crucial central link lies in the cultivation of talent and the building of a talent contingent. In accordance with the deployment of an “overall development strategy for philosophy and social sciences centered on educating and cultivating talent,” the discipline of Marxist theory should take as its fundamental goal the cultivation of thinkers and scholars who possess a profound theoretical grounding in Marxism and are well-versed in both Chinese and Western learning. Through the coordinated co-construction of its various secondary disciplines, it should train professionals in Marxist theory who truly understand, truly believe, truly learn, and truly apply Marxism, as well as comprehensive-quality personnel with both moral integrity and professional competence. In this sense, the study of foreign Marxism, in its linkage with other secondary disciplines, provides an important disciplinary perspective and platform for cultivating future academic experts in Marxist theory and master-level scholars well-versed in both Chinese and Western learning. Emphasis should be placed on constructing an integrated development system that unites students, scholarship, and the discipline. First, leverage the advantage of the interdisciplinary and cross-cutting perspective of foreign Marxism to open up students’ broad vision of global Marxist studies, as well as the “fusion of horizons” where Marxist theory intersects and integrates with other disciplines such as sociology, anthropology, geography, and psychology, thereby broadening students’ theoretical horizons. Second, leverage the comparative advantage of foreign Marxism studies to continuously distinguish and clarify the scientificity and revolutionary nature of Marxism through historical and theoretical comparison and analysis of “Chinese, Western, and Marxist” thought, and to confirm the national character and innovativeness of Sinicized Marxism. Guided by correct theory and value orientation, lead students to broaden their theoretical outlook on the basis of a firm belief in Marxism, to face the world, to absorb excellent foreign resources, and to draw on the strengths of others. Third, attach importance to the construction of the curriculum system for foreign Marxism studies. Through the teaching carrier of the curriculum, provide students with channels to receive international theoretical developments and broaden their multiple avenues for understanding Marxism. Through the construction of curriculum content and curriculum system, incorporate the knowledge system of foreign Marxism into the teaching reform of ideological and political education in all courses. Through theoretical explanation and critical interpretation, cultivate students’ ability to use Marxist standpoints, viewpoints, and methods to reflect on various theoretical forms of world Marxist studies, enhance their critical thinking, dialectical thinking, and innovative thinking abilities, and thereby improve students’ comprehensive quality.

学科体系建构的一个重要目标任务在于打造并培养新时代时代所需、民族所需、人民所需的专业人才队伍。“现代化的本质在于人的现代化”。如果说推进学科自主知识体系建构同样是中国特色哲学社会科学现代化发展的一个方面，那么其中尤为关键的中心环节在于人才的培养和人才队伍的打造。按照“以育人育才为中心的哲学社会科学整体发展战略”部署，马克思主义理论学科应以培养具有深厚马克思主义理论素养、学贯中西的思想家和理论家为根本目标，通过各二级学科的协同共建，培养真懂真信真学真用马克思主义的马克思主义理论专业人才和德才兼备的综合素质人才。在此意义上，国外马克思主义研究在与其他二级学科的联动中为培养未来马克思主义理论的学术型专家、学贯中西的大师级学者提供重要的学科视野和学科平台。注重构建学生、学术、学科一体的综合发展体系。一是发挥国外马克思主义的跨学科交叉视野的优势，打开学生广博的世界马克思主义研究视野，以及马克思主义理论与社会学、人类学、地理学、心理学等其他学科交叉交融的学科 “视域融合”，开阔学生的理论眼界；二是发挥国外马克思主义研究的比较优势，不断在“中西马”的史论比较与分析中明辨马克思主义的科学性与革命性，确证中国化马克思主义的民族性与创新性，以正确的理论指引和价值导向引领学生在坚定马克思主义信仰的基础上敞开理论胸怀，面向世界、吸收优秀外来资源、博采众长；三是重视国外马克思主义研究的课程体系建设，通过课程教学载体，为学生提供接收国际理论动态的渠道，拓宽学生认识马克思主义多种途径，通过课程内容和课程体系的建构，将国外马克思主义理论知识体系纳入课程思政教学改革中，以理论知识讲解与批判性解读培养学生运用马克思主义立场观点方法反思世界马克思主义研究的各种理论形态，提升批判思维、辩证思维、创新思维等思维能力，从而提高学生综合素质。

Second, strive to strengthen innovation in the academic system to provide an engine for the construction of an independent knowledge system. Philosophy and social sciences with Chinese characteristics should embody six main features: inheritance, national character, originality, contemporaneity, systematicity, and professionalism. And “accelerating the construction of philosophy and social sciences with Chinese characteristics is, in the final analysis, constructing China’s independent knowledge system.” Steadfastly adhering to Marxist standpoints, viewpoints, and methods in this direction, continuously promoting the creative transformation and innovative development of fine traditional Chinese culture, and continuously advancing knowledge innovation, theoretical innovation, and methodological innovation—innovation in the academic system plays a crucial role as an engine and driving force. The academic system, through a scientific paradigm, systematically expounds the research object, research purpose, research methods, professional directions and their interrelations, and the value and significance of study within the discipline. These elements constitute both the content and framework of the academic system and serve as the prerequisite knowledge structure and the thread of in-depth reflection for the concrete conduct of academic research. The innovative construction of the academic system is related to the establishment of the scientific paradigm of the discipline, which is characterized by a new understanding and interpretive norms for the systematic knowledge system of a discipline, including the definition of basic concepts, the interpretation of the essence and laws of the research object expressed around the basic concepts, and the rational analysis and evaluation criteria of research methods and research results. It directly reflects the knowledge scope, knowledge core, logical layout, and structural framework related to a discipline. Therefore, for any discipline, the innovative construction of its independent knowledge system cannot be separated from its own academic system innovation and the high-quality development of academic research. The latter provides the discipline with the norms for rational self-verification and also determines the theoretical sustainability and growth period of whether the former can achieve sustainable development.

第二，着力强化学术体系创新，为自主知识体系建构提供引擎。中国特色哲学社会科学应体现出继承性、民族性、原创性、时代性、系统性、专业性等六大主要特征。而“加快构建中国特色哲学社会科学，归根结底是建构中国自主的知识体系”。朝着这一方向坚定不移地站稳马克思主义立场观点方法，不断推动中华优秀传统文化创造性转化、创新性发展，不断推进知识创新、理论创新、方法创新，学术体系创新发挥着重要的引擎和动力作用。学术体系通过科学的范式系统阐述本学科的研究对象、研究目的、研究方法、专业方向及相互关系、研学价值与意义等问题。这些既构成学术体系的内容和框架，也是学术研究具体开展的前提性知识结构与纵深研思的线索脉络。学术体系的创新建构关系到本学科科学范式的确立，后者表征为对一个学科的系统知识体系的全新理解和解释规范，包括基本概念的界定、围绕基本概念所表达的研究对象的本质及其规律的解读、研究方法及研究成果的合理性分析与评价标准等，直接体现出一个学科相关的知识范围、知识内核、逻辑布局、结构框架等。因此对于任何学科而言，其自主知识体系的创新建构离不开自身的学术体系创新与学术研究的高质量发展，后者为前者提供合理性自我确证的规约，也决定着前者能否可持续发展的理论持存性和生长期。

Foreign Marxist theory, with its diverse theoretical forms and content, provides a clear problem consciousness and critical object for the academic innovation of China’s study of foreign Marxism. As Xi Jinping pointed out: “I have read some Western books on the study of Marxism. Their conclusions may not be correct, but in the research and textual examination of Marxist texts, they have done a considerable amount of work. In comparison, the efforts of some of our researchers in this regard are far from sufficient.” [1]1 Xi Jinping, *Speech at a Symposium on Philosophy and Social Sciences*, 17 May 2016. The quoted passage is from the official published version.(P11-12) For example, foreign Marxist thinkers, around core concepts such as “totality,” “reification structure,” and “class consciousness” and their theoretical systems, provide us with some inspiration for reflecting on the construction of the discourse system of Marxist theory. As the historical conditions and forms of expression of capitalism change, foreign Marxist theory’s multi-angle academic perspective and critique of developed capitalist industrial civilization expand our academic perspective for reflecting on the historical forms and essential laws of capitalism. Another example: foreign Marxist theory itself originated in the logical turn from tradition to the contemporary around the 1970s. Some Marxist interpretive paradigms tinged with “post-” thought and some bookish textual studies provide us with targets for academic discrimination and critique in reflecting on how to innovate and develop Marxist theory on the basis of firmly adhering to Marxist basic standpoints, viewpoints, and methods, to endow Marxism with new contemporary connotations, and to make Marxist truth radiate new vitality and dynamism as it advances with the times. By deepening the study of foreign Marxism, it helps us to return to Marx, to return to Marxist classics, and to return to the theory and practice of adapting Marxism to the Chinese context, to deepen academic research on the contemporary interpretation of classical theory, to take as a problem orientation the observation of the times and the response to and resolution of practical problems, and to continuously explore innovation in the academic system for adapting Marxism to the Chinese context and the needs of the times and for advancing the development of contemporary Chinese Marxism.

国外马克思主义理论以多样的理论形式及其理论内容为我国国外马克思主义研究的学术创新提供了鲜明的问题意识和批判对象。正如习近平所指出的：“我看过一些西方研究马克思主义的书，其结论未必正确，但在研究和考据马克思主义文本上，功课做得还可以的。相比之下，我们一些研究在这方面的努力就远远不够了。”[1](P11-12)比如，国外马克思主义思想家围绕“总体性”“物化结构”“阶级意识”等核心概念及其理论体系为我们反思马克思主义理论话语体系建构问题提供一定启发；随着资本主义历史条件和表现形式的变化，国外马克思主义理论对发达资本主义工业文明形成的多角度的学术透视及批判，为我们反思资本主义历史形式与本质规律的问题拓展了学术视角；再如，国外马克思主义理论自身发端于20世纪70年代前后从传统向当代的逻辑转向，一些体现出“后学”色彩的马克思主义解读范式和一些退回书斋式的文本学研究，为我们批判反思如何在坚定马克思主义基本立场观点方法基础上创新发展马克思主义理论、赋予马克思主义新的时代内涵，使马克思主义真理在与时俱进中焕发新的生命力和活力，提供学术甄辨的标靶。通过深化国外马克思主义研究，助益我们回到马克思、回到马克思主义经典、回到中国化马克思主义的理论与实践中去，深化对经典理论当代解读的学术研究，以观照时代、观照回应与解决现实问题为问题导向，为推动马克思主义中国化时代化、推进当代中国马克思主义发展不断探索学术体系创新。

Third, attach importance to the empirical reference of original concepts and terms and the innovation of the discourse system, to provide support for the construction of an independent knowledge system. In the process of constructing an independent knowledge system for any discipline, the construction of the discourse system occupies a pivotal position; it is the cell of the knowledge system. For the construction of the discourse system of any disciplinary category, “a country’s discourse system is a systematic expression, in its own language, of the ideological system composed of many concepts, theories, beliefs, and experiences. The appeal, dominance, and authority formed by the ideological power carried by the discourse system itself constitute discourse power.” [6]6 The Two Integrations (两个结合) refers to integrating the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture. Under the methodological guidance of the Two Integrations [10]10 The Two Integrations (两个结合) refers to the integration of the basic tenets of Marxism with China’s specific realities and with the best of fine traditional Chinese culture., exploring a discourse system that can depict Chinese issues, highlight Chinese characteristics, and articulate the Chinese voice concerns the theoretical confidence and cultural confidence of the nation’s development. The study of foreign Marxism provides resource materials and empirical inspiration for this. On the one hand, the conceptual categories of foreign Marxist thought and theory, in responding to practical problems, reflect a diagnosis and treatment of the issues of the times. For example, concepts such as “one-dimensional society,” “colonization of everyday life,” “society of the spectacle,” “society of the sign,” “hyperreality,” “post-truth,” “late capitalism,” “digital capitalism,” “cannibal capitalism,” “fossil capitalism,” and “digital Taylorism” vividly depict the new characteristics of developed capitalist industrial civilization. The relevant theoretical systems constructed around these new core concepts form a pathological analysis of capitalism, providing new discursive methods and thought schemas for the critique of capitalism, and also enriching the discursive content of Marxist theory and excavating new discursive paradigms and theoretical critical emphases that advance with the times. The new concepts and terms they propose highlight a unique problem consciousness and provide reference value for the construction of our original discourse.

第三，重视原创性概念语词的经验借鉴与话语体系创新，为自主知识体系建构提供支撑。在任何学科的自主知识体系建构过程中，话语体系建构都具有举足轻重的地位，它是知识体系的细胞。对于任何一个学科门类的话语体系建构来说，“一个国家的话语体系是以本国语言文字对由诸多概念、理论、信念和经验所组成的思想体系的系统表达，话语体系以其自身所承载的思想力量而形成的感召力、支配力、权威力就是话语权”。[6]在“两个结合”的方法论指导下，探索能够描绘中国问题、凸显中国特色、发出中国声音的话语体系，关乎本民族发展的理论自信和文化自信。国外马克思主义研究为此提供了资源素材和经验启示。一方面，国外马克思主义思想理论的概念范畴在回应现实问题中体现出对时代问题的切脉诊疗，如以“单向度社会”“日常生活殖民化”“景观社会”“符号社会”“超真实”“后真相”“晚期资本主义”“数字资本主义”“食人资本主义”“化石资本主义”“数字泰勒主义”等概念生动形象地描绘发达资本主义工业文明新特点，并围绕新的核心概念所构建的相关理论体系形成资本主义的病理学分析，为资本主义批判提供新话语方式和思维图示，也为马克思主义理论丰富了话语内容、开掘出与时俱进的新话语范式及理论批判侧重点。他们提出的新概念新语词彰显了独特的问题意识，为我们原创话语的构建提供参考价值。

On the other hand, the theoretical consciousness and autonomous critical awareness of the study of Marxism abroad lead us to break through the discourse hegemony of Western-centrism, to stand on the Marxist stance, viewpoint, and method in critically examining how foreign Marxist theories, in their reconstruction of Marxism and reinterpretation of Marxist concepts, deviate from and distort the original meaning of Marxist truth. This provides us with insights for scientifically thinking about how to dialectically unify “upholding the fundamentals” [11]11 “Upholding the fundamentals” (守正) is a key term in Chinese Marxist discourse, meaning to adhere to the core principles of Marxism while allowing for innovation. and “innovation,” and to realize the organic integration of autonomous discourse system innovation with the inheritance and development of Marxist theory. For example, their use of “multitude” autonomism to replace the theory of proletarian revolution, their assertion that “ecological crisis has replaced economic crisis as the essence of capitalist crisis” to dissolve Marx’s crisis theory, their employment of a postmodernist “historical-geographical materialism” to reconstruct historical materialism, and their substitution of “green parties” for the proletarian party—these, to a certain extent, deconstruct the authentic core of Marxism, and must be vigorously criticized and taken as a warning. Although the study of Marxism abroad can provide ideological nourishment for our original discourse by “absorbing external elements,” it by no means implies copying the discourse methods of foreign Marxism or mechanically adopting some “collage-like” or abstractly speculative methods derived from the conceptual creations of foreign Marxism. We need to discern the substantive value and limitations of external ideas, engage in critical borrowing, and form complementary advantages. In the study of Marxism abroad, we must continuously delve into classical texts, constantly reflect on classical theories, and through the interaction between Chinese modes of expression, methods, and the conceptual vocabulary and knowledge systems of Western scholars, refine semantics and sharpen terms, gradually achieving the autonomous construction of a theoretical research discourse system that is “faithful, expressive, and elegant” [12]12 “Faithful, expressive, and elegant” (信达雅) is a classical Chinese translation principle, originally proposed by Yan Fu, emphasizing accuracy, fluency, and stylistic refinement.. At the same time, it is especially necessary to uphold the basic principles of taking a Chinese stance, responding to Chinese issues, embodying Chinese style, and manifesting Chinese concern and a global vision. Under the methodological guidance of the “Two Integrations” [13]13 The “Two Integrations” (两个结合) refers to the integration of the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture, a guiding principle for adapting Marxism to the Chinese context., we must adhere to taking Marxism as the guide and taking fine traditional Chinese culture as the foundation, exploring and forming academic discourse and theoretical logic with Chinese characteristics. This is the fundamental direction and principle for achieving the construction of an autonomous knowledge system.

另一方面，国外马克思主义研究的理论自觉和自主批判意识，使得我们注意突破西方中心主义的话语霸权，站在马克思主义立场观点方法上批判审视国外马克思主义理论在重构马克思主义、重解马克思主义概念时对马克思主义真理原意的偏离曲解，为我们科学思考如何将“守正”与“创新”辩证统一起来，实现自主话语体系创新与继承和发展马克思主义理论有机结合提供启示。比如其使用“诸众”自治主义取代无产阶级革命理论，以“生态危机取代经济危机成为资本主义危机本质”的论断消解马克思主义的危机理论，使用具有后现代主义色彩的“历史-地理唯物主义”重构历史唯物主义，以“绿色政党”取代无产阶级政党等，在一定程度上解构了马克思主义的本真，对此，需要大力批判并引以为戒。通过国外马克思主义研究虽然可以为我们的原创话语提供“吸收外来”的思想养料，但绝不意味着要照搬国外马克思主义的话语方式，或照搬国外马克思主义的概念创设的一些“拼贴”式的或抽象思辨的方法。我们需要明辨外来思想的实质价值及其局限，进行批判借鉴，形成优势互补。在国外马克思主义研究中，不断钻研经典文本，不断思考经典理论，通过中国话语表达方式、方法与西方学者的概念语词和知识体系的交互，对语义再提炼，对语词再精当，逐渐实现“信达雅”的理论研究话语体系的自主建构。与此同时，尤其需要秉持立足于中国立场、回应中国问题、体现中国风格、彰显中国关怀和世界胸怀的基本原则，在“两个结合”的方法论指导下，坚持以马克思主义为指导、坚持以中华优秀传统文化为根基，探索并形成具有中国特色的学术话语和学理逻辑，这是实现自主知识体系建构的根本方向和遵循。

(Author’s bio: Han Qiuhong, Professor and Doctoral Supervisor, Faculty of Marxism, Northeast Normal University)

（作者简介：韩秋红，东北师范大学马克思主义学部教授、博士生导师）

Online editor: Tongxin

网络编辑：同心