How Marxism Understands “True Philosophy”

Examining the history of thought, philosophy, as the study of wisdom, has always occupied the apex of the pyramid of knowledge, playing a significant guiding role in the construction of ideological systems in various eras and in the progress of human civilization. Precisely because of philosophy’s importance, philosophers throughout the ages have, directly or indirectly, expressed their own views on philosophy. So, how does Marxism understand “true philosophy”?

考察思想史，作为智慧之学的哲学一直处在知识金字塔的顶端，在各个时代的思想体系建构和人类文明进步中发挥着重要的思想指引作用。正是由于哲学的重要性，古往今来的哲学家们都直接或间接地表达自己对于哲学的看法。那么，马克思主义是如何理解“真正的哲学”的呢？

Through a philosophical revolution, Marx created the entirely new philosophical form of dialectical materialism and historical materialism, laying the ideological foundation for the entire Marxist doctrine. The emergence of a new philosophical form is inevitably inseparable from the clash of ideas. In the process of creating his new philosophy, Marx launched a fierce critique of old philosophy, especially the German philosophy of his time. It was precisely in this process of critique that Marx repeatedly discussed his understanding of “true philosophy.” As early as in “The Leading Article in No. 179 of the *Kölnische Zeitung*,” Marx conducted a profound critique of previous philosophy, clearly stating that “any true philosophy is the intellectual quintessence of its time.” [1]1 Karl Marx, “The Leading Article in No. 179 of the *Kölnische Zeitung*,” in *Marx and Engels Collected Works*, vol. 1 (Moscow: Progress Publishers, 1975), p. 195. In his view, previous “philosophy, especially German philosophy, is fond of secluded tranquility, of systematic completeness, and of calm self-examination,” but “philosophers do not spring up like mushrooms out of the ground; they are the products of their time and of their people.” [2]2 Ibid., p. 195. In the “Theses on Feuerbach,” Marx criticized previous old philosophy for “only interpreting the world in various ways,” while “the point is to change it.” [3]3 Karl Marx, “Theses on Feuerbach,” in *Marx and Engels Collected Works*, vol. 5 (Moscow: Progress Publishers, 1976), p. 5. In *The German Ideology*, Marx criticized German philosophers because “not one of them has thought of inquiring into the connection between German philosophy and German reality, the connection between their criticism and their own material environment.” [4]4 Karl Marx and Frederick Engels, *The German Ideology*, in *Marx and Engels Collected Works*, vol. 5 (Moscow: Progress Publishers, 1976), p. 30. Looking comprehensively at these discussions, it can be seen that Marx primarily elaborated his understanding and recognition of “true philosophy” from three dimensions.

马克思通过哲学变革，创立了辩证唯物主义和历史唯物主义这一全新的哲学形态，为整个马克思主义学说的创立奠定了思想基础。一种新的哲学形态的产生必然离不开思想的交锋。马克思在创立新哲学的过程中对旧哲学，特别是当时的德国哲学展开了激烈的批判。正是在这个批判的过程中，马克思多次论及自己对“真正的哲学”的理解。早在《〈科隆日报〉第179号的社论》中，马克思就对以往的哲学展开了深入的批判，明确指出“任何真正的哲学都是自己时代的精神上的精华”。在他看来，以往的“哲学，尤其是德国哲学，爱好宁静孤寂，追求体系的完满，喜欢冷静的自我审视”，但“哲学家并不像蘑菇那样是从地里冒出来的，他们是自己的时代、自己的人民的产物”。在《关于费尔巴哈的提纲》中，马克思批判以前的旧哲学“只是用不同的方式解释世界”，而“问题在于改变世界”。在《德意志意识形态》中，马克思批判德国的哲学家“没有一个想到要提出关于德国哲学和德国现实之间的联系问题，关于他们所作的批判和他们自身的物质环境之间的联系问题”。综观这些论述可以看出，马克思主要从三个维度阐释了他对“真正的哲学”的理解和认识。

First, understanding “true philosophy” in its relationship with the era. In Marx’s view, true philosophy is by no means pure conceptual speculation detached from reality, but is a product of a specific era; it itself “belongs to this world,” and “not only internally, through its content, but also externally, through its manifestation, it comes into contact and interaction with the real world of its time.” [5]5 Marx, “The Leading Article,” p. 195. Later, Engels referred to previous philosophy that was detached from reality as “independent philosophy,” and believed that Marxist philosophy had completely put an end to this kind of philosophy, that is, “it is no longer a matter of inventing connections from out of one’s head, but of discovering them in the facts.” [6]6 Frederick Engels, *Ludwig Feuerbach and the End of Classical German Philosophy*, in *Marx and Engels Collected Works*, vol. 26 (Moscow: Progress Publishers, 1990), p. 382. The interaction between “true philosophy” and the era is first embodied in its active response to the concerns of the times, grasping the “pressing questions” of the era, and engaging in rational thought and scientific inquiry around these “pressing questions” of the era, forming a self-understanding of this era, and thereby playing a role in guiding the era. For “true philosophy” to scientifically answer the “pressing questions” of the era, it must grasp the general laws of the objective world, especially the development of human society. Therefore, “true philosophy” is not “empty talk about consciousness,” but “real knowledge.” [7]7 Marx and Engels, *The German Ideology*, p. 37. By “describing the real process of people’s practical activities and actual development,” it reveals the universal laws of human historical evolution and the specific laws of each historical stage, thereby becoming “real positive science.” [8]8 Ibid., p. 37. Guided by this conception of philosophy, Marx and Engels not only keenly captured the “pressing questions” of the era in which they lived—namely, where is capitalism going, where is human history going, and how to achieve human emancipation—but also, by revealing the general laws of human historical evolution and the specific laws of the transition from capitalist society to communism, pointed the way forward for the course of human history.

首先，在与时代的关系中理解“真正的哲学”。在马克思看来，真正的哲学绝不是游离于现实之外的纯粹概念思辨，而是一定时代的产物，它本身就“属于这个世界”，不仅“在内部通过自己的内容，而且在外部通过自己的表现，同自己时代的现实世界接触并相互作用”。此后，恩格斯将以往的脱离现实的哲学称为“独立的哲学”，认为马克思主义哲学彻底结束了这种哲学，即“不再是从头脑中想出联系”，而是“从事实中发现联系”。“真正的哲学”与时代交互作用，首先体现在它积极回应时代的关切，把握时代的“迫切问题”，并围绕时代的“迫切问题”展开理性思考和科学探究，形成关于这个时代的自我认识，进而发挥引领时代的作用。“真正的哲学”要科学回答时代的“迫切问题”，就必须把握客观世界特别是人类社会发展一般规律。因此，“真正的哲学”不是“意识的空话”，而是“真正的知识”，它通过“描述人们实践活动和实际发展过程”，揭示人类历史演进的普遍规律和历史各个阶段的特殊规律，从而成为“真正的实证科学”。正是在这种哲学观的指引下，马克思恩格斯不仅敏锐地捕捉到了他们所生活的时代的“迫切问题”，即资本主义向哪里去、人类历史向哪里去、如何实现人类解放，而且通过揭示人类历史演进的一般规律和资本主义社会向共产主义跨越的特殊运动规律，为人类历史的前行指明了方向。

Second, understanding “true philosophy” in its relationship with the people. Before Marx, philosophy, as an important component of the ruling class’s ideology, “is nothing more than the ideal expression of the dominant material relationships,” [9]9 Ibid., p. 59. serving the interests of the ruling class by “proving the supreme rule of spirit in history.” [10]10 Ibid., p. 59. Marx believed that this kind of philosophy serving the few is not “true philosophy.” “True philosophy” “is concerned with the truth of all people, not the truth of a few individuals,” and serves the interests of the vast majority; therefore, it is the people’s philosophy. In terms of content, “true philosophy,” as the people’s philosophy, is embodied in its gathering of “the finest, most precious, and most hidden essence of the people”; “it is the spirit that builds railways with the hands of workers that builds philosophical systems in the minds of philosophers.” [11]11 Marx, “The Leading Article,” p. 195. Based on this understanding of philosophy, when founding his new philosophy, Marx explicitly emphasized taking “real individuals” as the starting point, “human society or social humanity” as the standpoint, and the realization of the “association of free individuals” as the ultimate goal, fully demonstrating the value purport of Marxist philosophy dedicated to achieving the emancipation of all humanity. Therefore, Marx stressed the need to “work for the interests of the vast majority of people.” [12]12 Karl Marx and Frederick Engels, “Manifesto of the Communist Party,” in *Marx and Engels Collected Works*, vol. 6 (Moscow: Progress Publishers, 1976), p. 495. This philosophical purport dedicated to achieving the emancipation of all humanity is the “light that bathes all other lights” [13]13 Karl Marx, “Preface to the First Edition of *Capital*, Volume One,” in *Marx and Engels Collected Works*, vol. 35 (Moscow: Progress Publishers, 1996), p. 8. The phrase “light that bathes all other lights” is a translation of Marx’s metaphor for the determining role of economic relations. of Marxist philosophy, and is the fundamental reason why Marxist philosophy still possesses strong vitality and broad influence.

其次，在与人民的关系中理解“真正的哲学”。在马克思之前，哲学作为统治阶级思想的重要组成部分，“不过是以思想的形式表现出来的占统治地位的物质关系”，它通过“证明精神在历史上的最高统治”来为统治阶级的利益服务。马克思认为，这种为少数人服务的哲学不是“真正的哲学”。“真正的哲学”“所关心的是一切人的真理，而不是个别人的真理”，是为绝大多数人的利益服务的，因而是人民的哲学。从内容上来看，“真正的哲学”作为人民的哲学，体现在它汇集了“人民的最美好、最珍贵、最隐蔽的精髓”，“正是那种用工人的双手建筑铁路的精神，在哲学家的头脑中建立哲学体系”。正是基于对哲学的这一认识，马克思在创立自己的新哲学时，明确强调要以“现实的个人”为出发点，以“人类社会或社会的人类”为立足点，以实现“自由人的联合体”为归宿点，充分显示了马克思主义哲学致力于实现全人类解放的价值旨趣。所以，马克思强调要“为绝大多数人谋利益”。这种致力于实现全人类解放的哲学旨趣，是马克思主义哲学“普照的光”，是马克思主义哲学依然具有强大生命力和广泛影响力的根本所在。

Finally, understanding “true philosophy” in its relationship with practice. Generally speaking, the function and role of philosophy can be summarized in two aspects: one is interpreting the world, and the other is changing the world. In Marx’s view, “true philosophy” is not only a philosophy that interprets the world, but even more so a philosophy that changes the world. “In actual fact, for the practical materialist, i.e., the communist, it is a question of revolutionizing the existing world, of practically attacking and changing existing things.” [14]14 Marx and Engels, *The German Ideology*, p. 38. The purport of “true philosophy” is to change the world, precisely because the real world in which we live is itself “the product of history, the result of the activity of a whole succession of generations.” [15]15 Ibid., p. 39. This determines that only by being based on changing the world can philosophy “understand things in their true light and their actual genesis,” [16]16 Ibid., p. 39. thereby becoming scientific philosophy. That is, to understand people, the world, and their relationships from the perspective of “sensuous human activity,” practice, and to “prove the truth of one’s thinking” in practice. [17]17 Marx, “Theses on Feuerbach,” p. 4. Of course, as Marx emphasized, “true philosophy” itself cannot change the world; as a kind of thought and theory, it can only become a real force for changing the world when it grasps the masses and transforms into the intellectual force of the masses. “The weapon of criticism cannot, of course, replace criticism of the weapon, material force must be overthrown by material force; but theory also becomes a material force as soon as it has gripped the masses.” [18]18 Karl Marx, “Contribution to the Critique of Hegel’s Philosophy of Law. Introduction,” in *Marx and Engels Collected Works*, vol. 3 (Moscow: Progress Publishers, 1975), p. 182. Precisely because it is directed towards “changing the world,” Marxist philosophy maintains a positive interaction with the practical activities of the masses. It is formed and tested in the practical activities of the masses, is enriched and developed in the practical activities of the masses, and, moreover, becomes a powerful spiritual force for transforming reality by grasping the masses.

最后，在与实践的关系中理解“真正的哲学”。总体上而言，哲学的功能作用可以概括为两个方面：一是解释世界，二是改变世界。在马克思看来，“真正的哲学”不仅仅是解释世界的哲学，更是改变世界的哲学，“实际上，而且对实践的唯物主义者即共产主义者来说，全部问题都在于使现存世界革命化，实际地反对并改变现存的事物”。“真正的哲学”以改变世界为旨向，就在于我们生活于其中的现实世界本身就是“历史的产物，是世世代代活动的结果”。这就决定了，哲学只有以改变世界为基础，才能“按照事物的真实面目及其产生情况来理解事物”，从而成为科学的哲学。也就是从“感性的人的活动”、实践出发去理解人和世界及其关系，并在实践中“证明自己思维的真理性”。当然，正如马克思所强调的，“真正的哲学”本身并不能改变世界，它作为一种思想理论，只有掌握群众，转变成群众的思想力量，才能变成改变世界的现实力量，“批判的武器当然不能代替武器的批判，物质力量只能用物质力量来摧毁；但是理论一经掌握群众，也会变成物质力量”。正是由于指向“改变世界”，马克思主义哲学与群众的实践活动始终保持着良性互动，既在群众的实践活动中形成并获得检验，也在群众的实践活动中得到丰富和发展，更通过掌握群众而成为变革现实的强大精神力量。

The reason why Marxist philosophy, as a “true philosophy,” possesses enduring intellectual charm lies not in its having exhausted all truth, but in its having opened up the path to truth for us. Since entering the New Era, the Party Central Committee with Comrade Xi Jinping at its core has insisted on using the Marxist world outlook and methodology to respond to the concerns of the times, gather the wisdom of the people, and sublimate practical experience. It has continuously deepened its understanding of the laws governing the Communist Party’s governance, the laws of socialist construction, and the laws of the development of human society, forming the world outlook and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, with the “Six Musts” [19]19 “Six Musts” (六个必须坚持) refers to the six principles that must be adhered to in Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era: must uphold the Party’s overall leadership, must adhere to a people-centered development philosophy, must deepen reform and opening up, must uphold and improve the socialist system with Chinese characteristics, must promote the building of a community with a shared future for mankind, and must uphold the comprehensive and strict governance of the Party. as its important content. This has endowed the Marxist world outlook and methodology with new connotations of the times, providing us with intellectual nourishment for solving the problems of the era, promoting theoretical innovation, grasping historical initiative, and creating a bright future. We must deeply comprehend the essential meaning of the “Six Musts” through tracing their origins and connections with the basic theories of the Marxist view of practice, epistemology, dialectics, and historical view, grasp the principles, theories, and philosophies contained within them, and truly achieve knowing not only what is said but also its meaning, knowing not only the “what” but also the “why.”

马克思主义哲学作为“真正的哲学”之所以具有历久弥新的思想魅力，绝不在于其穷尽了一切真理，而是为我们开辟了通向真理的道路。进入新时代以来，以习近平同志为核心的党中央坚持运用马克思主义世界观和方法论回应时代关切、凝聚人民智慧、升华实践经验，不断深化对共产党执政规律、社会主义建设规律、人类社会发展规律的认识，形成了以“六个必须坚持”为重要内容的习近平新时代中国特色社会主义思想的世界观和方法论，赋予了马克思主义世界观和方法论以新的时代内涵，为我们破解时代课题、推动理论创新、把握历史主动、创造光明未来提供智慧滋养。我们要在与马克思主义实践观、认识论、辩证法、历史观等基本理论的源流贯通中深刻体悟“六个必须坚持”的精髓要义，掌握内涵其中的道理学理哲理，真正做到知其言更知其义，知其然更知其所以然。

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