Why Is Position Primary?

“Position is the standpoint from which people observe, understand, and handle problems. This standpoint is fundamentally determined by people’s economic, political, and social interests and status.” Marxism has always emphasized the historical subject status of the proletariat and adhered to the supreme goal of human liberation. However, in the understanding of Marxism, Western academic circles exhibit various manifestations of weakening or downplaying the Marxist position. Some Western radical leftist scholars believe that there is no traditional proletariat in contemporary capitalist society, and that the basic units of society have shifted to subcultural groups and pluralistic interest groups based on cultural value identification and political identity. Concepts such as Jacques Rancière’s “the part of those who have no part” and Antonio Negri’s “the multitude” attempt to replace the proletariat with multiple subjects, using Marxist theory as a tool for academic debate rather than as a scientific guiding ideology for promoting social change. Such views remain stagnant in terms of innovating social governance models and practical movements to overthrow power politics and hegemonism, deviating from the fundamental position of the proletariat. The Western Marxist school denies the dictatorship of the proletariat, arguing that in Western European countries with developed economies and long democratic traditions, revolution can neither take the path of violence nor the path of reform, but must follow a unique democratic path. They do not advocate the establishment of a dictatorship of the proletariat, believing it lacks universal applicability, and they put forward views differing from Leninism on issues such as the nature, role, and organizational principles of political parties, thus deviating from the proletarian position. Furthermore, some scholars regard Marxism merely as a philosophy, belittling or even opposing Marxist political economy, and advocate supplementing Marxism with ideas from Western philosophical schools, which also deviates from the Marxist position and departs from the essence of Marxism.

“立场，是人们观察、认识和处理问题的立足点。这个立足点，从根本上讲是由人们的经济政治社会利益和地位决定的。”马克思主义始终强调无产阶级的历史主体地位，坚持以人类解放为最高目标。但在对马克思主义的理解中，西方学界存在着弱化或淡化马克思主义立场的种种表现。有西方激进左翼学者认为，当代资本主义社会不存在传统的无产阶级，社会的基本组成单元已经转向以文化价值认同、政治身份认同为基础的亚文化群体、多元利益群体。如雅克·朗西埃提出的“无分者之分”、安东尼奥·奈格里提出的“诸众”等概念，都试图以多元主体取代无产阶级，将马克思主义理论作为学理争辩的工具，而非推动社会变革的科学指导思想。这类观点在革新社会治理模式与推翻强权政治、霸权主义的实践运动方面原地踏步，背离了无产阶级的根本立场。西方马克思主义流派否定无产阶级专政，认为在经济发达、民主传统悠久的西欧国家，革命既不能走暴力的道路，也不能走改良的道路，而要走一条独特的民主道路。他们不主张建立无产阶级专政政权，认为无产阶级专政不具有普遍适用性，并在政党性质、作用、组织原则等问题上提出了与列宁主义不同的见解，背离了无产阶级立场。此外，还有一些学者把马克思主义仅仅看作一种哲学，轻视乃至反对马克思主义政治经济学，主张用西方哲学流派的思想去补充马克思主义，也偏离了马克思主义的立场，背离了马克思主义的本质。

Upon closer examination, the main reason why the issue of the Marxist position is weakened or downplayed is that some scholars have overlooked the importance of position for Marxism, thereby misunderstanding the essence of Marxism. The priority of position lies in the fact that position is the soul and commander of viewpoints and methods, determining Marxism’s fundamental viewpoint for observing the world and its fundamental method for changing the world, and serving as the premise and foundation for the organic unity of position, viewpoint, and method. Viewpoints and methods detached from position degenerate into abstract, “neutral” tools divorced from the mission of the proletariat, thereby losing the class nature and practical essence of Marxism. It should be pointed out that emphasizing the priority of the Marxist position does not negate the importance of Marxist viewpoints and methods, but rather aims to scientifically reveal the internal logical relationship within the Marxist theoretical system of “position leading viewpoint, viewpoint supporting method, and method serving position.” Therefore, this issue requires us to treat it correctly and grasp it scientifically.

仔细看来，马克思主义的立场问题之所以被弱化或淡化，主要原因在于一些学者忽视了立场之于马克思主义的重要性，从而错误地理解了马克思主义的本质。立场优先性的理由在于，立场是观点和方法的灵魂与统帅，决定了马克思主义观察世界的根本观点、改造世界的根本方法，是立场、观点和方法三者有机统一的前提和基础。脱离立场的观点和方法会沦为脱离无产阶级使命的抽象的、“中立”的工具，从而丧失马克思主义的阶级性和实践性本质。需要指出的是，强调马克思主义立场的优先性并非否定马克思主义观点和方法的重要性，而是要科学揭示马克思主义理论体系中“立场引领观点、观点支撑方法、方法服务立场”的内在逻辑关系。因此，这个问题需要我们正确对待和科学把握。

I. Position Determines the Value Orientation of Marxism: Solving the Problem of Whom to Serve

一、立场决定了马克思主义的价值取向：解决为谁服务的问题

“People-centeredness is the essential attribute of Marxism,” and the people’s position is the fundamental position of Marxism. On the question of whom to serve, Marxism’s position is very clear. The people’s position is the prerequisite for Marxism to maintain its scientific and revolutionary nature, the starting point and destination of Marxist theory, and the fundamental hallmark distinguishing Marxism from all bourgeois theories.

“人民性是马克思主义的本质属性”，人民立场是马克思主义的根本立场。在究竟为谁服务的问题上，马克思主义的立场是非常鲜明的。人民立场是马克思主义保持科学性与革命性的前提，也是马克思主义理论的出发点和归宿，更是马克思主义区别于一切资产阶级理论的根本标志。

The priority of position is essentially a manifestation of the priority of value. Marx and Engels clearly stated in the *Communist Manifesto*: “All previous historical movements were movements of minorities, or in the interest of minorities. The proletarian movement is the independent movement of the immense majority, in the interest of the immense majority.” The fundamental position of Marxism is that of the proletariat and the people, that is, always standing on the side of the fundamental interests of the vast majority of the people. This value origin is not an abstract moral choice but is determined by Marxism’s scientific revelation of the laws of human social development. In the Marxist view, the proletariat represents advanced productive forces, and its own liberation is inherently consistent with the liberation of all humanity. Marxism is not a neutral doctrine that transcends class and position; it opposes turning theory into abstract speculation divorced from real interests, emphasizing that theory must serve the practical struggles of the proletariat and the people. Marx pointed out: “The philosophers have only interpreted the world in various ways; the point, however, is to change it.” And the prerequisite for changing the world is to clarify for whom the change is made. Therefore, position directly answers the fundamental value orientation of Marxism; without this position, viewpoints and methods lose their object of service.

立场的优先性本质上是价值优先的体现。马克思恩格斯在《共产党宣言》中明确指出：“过去的一切运动都是少数人的，或者为少数人谋利益的运动。无产阶级的运动是绝大多数人的，为绝大多数人谋利益的独立的运动。”马克思主义的根本立场是无产阶级和人民立场，即始终站在最广大人民的根本利益一边。这一价值原点不是抽象的道德选择，而是由马克思主义对人类社会发展规律的科学揭示决定的。在马克思主义看来，无产阶级是先进生产力的代表，其自身解放与全人类的解放具有内在一致性。马克思主义不是超阶级、超立场的中立学说，它反对将理论变成脱离现实利益的抽象思辨，强调理论必须服务于无产阶级和人民的实践斗争。马克思指出：“哲学家们只是用不同的方式解释世界，问题在于改变世界。”而改变世界的前提，就是明确为谁改变。因此，立场直接回答了马克思主义的根本价值指向，没有这一立场，观点和方法就会失去服务的对象。

The relationship between the Marxist position and viewpoint is dialectically unified. Position is the logical premise and value orientation of viewpoint, while viewpoint is the systematic expression and scientific justification of position. Lenin pointed out, “There is no living person who can avoid taking the side of one class or another (once he understands their interrelations), who can avoid rejoicing at the victory of one class and grieving at its defeat, who can avoid being angry at those who are hostile to that class and who spread backward views to hinder its development.” Position determines viewpoint; viewpoint is the theoretical expression of position. The Marxist position and viewpoint are highly unified in the fundamental direction of whom to serve, jointly embodying the class nature and scientific nature of Marxism. Marxism explicitly anchors its position in real people, that is, concrete people situated in certain social relations and constrained by material conditions of production, especially the exploited and oppressed proletariat. Marx and Engels pointed out in *The German Ideology* that “our starting point is the real, active human beings.” The “human beings” here refer first and foremost to modern workers. Modern workers have no means of production and can only live by selling their labor power; the contradictions of capitalist society are most concentratedly manifested in them. In examining the living conditions of the proletariat, Marxism revealed the basic contradictions of capitalism and the law of surplus value, thereby forming a scientific theoretical system. Without adherence to the proletarian position, Marxism would lose its real starting point for observing society and analyzing history, and its scientific nature would be out of the question. The distinct proletarian and people’s position of Marxism determines that it must necessarily break through the limitations of bourgeois ideology to reveal the essence of capitalism and the laws of human social development. That is to say, it is precisely based on the position of striving for the liberation of the proletariat that Marx deeply analyzed capitalist relations of production and founded the theory of surplus value. Therefore, the theory of surplus value is not an abstract economic theory but a scientific explanation of the exploited status of the proletariat, a theoretical projection of the people’s position in the economic field. Similarly, historical materialism, which negates the heroic view of history that beautifies the minority ruling class and asserts that the masses of the people are the creators of history, is also a theoretical sublimation of the people’s position.

马克思主义立场与观点的关系是辩证统一的。立场是观点的逻辑前提和价值指向，观点则是对立场的系统化表达和科学论证。列宁指出，“没有一个活着的人能够不站到这个或那个阶级方面来(既然他已经了解它们的相互关系)，能够不为这个或那个阶级的胜利而高兴，为其失败而悲伤，能够不对敌视这个阶级的人和散布落后观点来妨碍这个阶级发展的人表示愤怒”。立场决定观点，观点是对立场的理论表达。马克思主义的立场和观点在为谁服务的根本方向上高度统一，共同体现了马克思主义的阶级性与科学性。马克思主义明确将立场锚定在现实的人，即处于一定社会关系中、受物质生产条件制约的具体的人，尤其是被剥削、被压迫的无产阶级。马克思恩格斯在《德意志意识形态》中指出，“我们的出发点是从事实际活动的人”。这里的“人”首先是指现代工人。现代工人没有生产资料，只能靠出卖劳动力为生，资本主义社会矛盾在他们身上有着最集中的体现。在对无产阶级生存状态的考察中，马克思主义揭示了资本主义基本矛盾、剩余价值规律，进而形成了科学的理论体系。没有对无产阶级立场的坚守，马克思主义就失去了观察社会、分析历史的真实起点，其科学性也就无从谈起。马克思主义鲜明的无产阶级和人民立场，决定了它必然要突破资产阶级意识形态的局限，去揭示资本主义的本质和人类社会的发展规律。也就是说，正是基于为无产阶级争取解放的立场，马克思才深入分析资本主义生产关系，创立了剩余价值学说。因此，剩余价值学说并非抽象的经济理论，而是对无产阶级被剥削地位的科学阐释，是人民立场在经济领域的理论投射。同样，唯物史观否定英雄史观对少数统治阶级的美化，主张人民群众是历史的创造者，也是对人民立场的理论升华。

Before the birth of Marxism, German classical philosophy and British classical political economy were grounded in the bourgeois standpoint, often taking abstract human beings, such as the “rational man” or “economic man,” as their starting point of research. These so-called “rational men” and “economic men” are individuals divorced from concrete social relations of production and class positions; they are the embodiment of bourgeois interests and values. Adam Smith once pointed out: “It is not from the benevolence of the butcher, the brewer, or the baker that we expect our dinner, but from their regard to their own interest.” [1]1 Adam Smith, *An Inquiry into the Nature and Causes of the Wealth of Nations* (1776), Book I, Chapter 2. In Smith’s view, self-interest is the fundamental motive for people’s economic activities, and the core purpose of engaging in economic behavior is the pursuit of private gain. According to this logic, to obtain help from others, one cannot rely solely on their goodwill; the most reasonable path is mutually beneficial exchange, and this exchange behavior, premised on self-interest, will promote economic cooperation among people. Each individual, “by pursuing his own interest, frequently promotes that of the society more effectually than when he really intends to promote it.” [2]2 Ibid., Book IV, Chapter 2. And the “economic man,” in pursuing his own interests, will, under the guidance of the market’s “invisible hand,” promote the optimal allocation of social resources, push market prices toward rationality, and ultimately achieve an increase in the overall interests of society. In essence, Smith attributed the capitalist exploitation and polarization between rich and poor to human nature or market laws, rather than to private ownership of the means of production. Other bourgeois scholars, when discussing the issue of productive forces and relations of production, often evade the class antagonism within the relations of production, regarding the capitalist system as eternal and natural, and their views ultimately serve the fundamental standpoint of maintaining bourgeois rule. For instance, David Ricardo stated, “rent is that portion of the produce of the earth which is paid to the landlord for the use of the original and indestructible powers of the soil,” [3]3 David Ricardo, *On the Principles of Political Economy and Taxation* (1817), Chapter 2. and thus, “by constantly increasing the facilities of production,” the laborer “not only adds to the national wealth, but also increases the future powers of production.” [4]4 Ibid., Chapter 31. Friedrich List also argued: “The power of producing wealth is therefore infinitely more important than wealth itself… The tree is more important than the fruit.” [5]5 Friedrich List, *The National System of Political Economy* (1841), Chapter 12. The economic theories of the aforementioned bourgeois scholars appear value-neutral and beyond class, but in reality, they serve to justify the rationality of the capitalist system. This demonstrates that the specific content of a viewpoint is inevitably influenced and constrained by standpoint; different standpoints lead to different cognitions and interpretations of the same social phenomenon. A series of Marxist viewpoints are precisely the concrete theoretical manifestations of its standpoint in the fields of philosophy, political economy, and scientific socialism; they are the theorized forms of its standpoint.

马克思主义诞生之前的德国古典哲学、英国古典政治经济学立足于资产阶级立场，往往以抽象的人，如“理性人”“经济人”作为研究起点。这些所谓的“理性人”“经济人”是脱离了具体的社会生产关系和阶级地位的人，是资产阶级利益和价值观的化身。亚当·斯密曾指出：“我们每天所需的食料和饮料，不是出自屠户、酿酒家和烙面师的恩惠，而是出于他们自利的打算。”在斯密看来，利己性是人们从事经济活动的根本动机，人们开展经济行为的核心目的是追求私人利益。照此逻辑，人要获得他人帮助，无法单纯依赖他人善意，最合理的途径就是互利交换，而这种以利己为出发点的交换行为，会促成人们之间的经济协作。每个个人“追求自己的利益，往往使他能比在真正出于本意的情况下更有效地促进社会的利益”。而“经济人”在追逐自身利益时，会在市场这只“看不见的手”的引导下推动社会资源的优化配置，让市场价格趋向合理，最终实现社会整体利益的提升。质言之，斯密将资本主义社会的资本剥削、贫富分化归因于人性或市场规律，而非生产资料私有制。另外一些资产阶级学者在讨论生产力与生产关系的问题时，往往回避生产关系中的阶级对立，将资本主义制度视为永恒的、天然的，其观点最终服务于维护资产阶级统治的根本立场。如大卫·李嘉图指出，“地租是为使用土地的原有和不可摧毁的生产力而付给地主的那一部分土地产品”，于是“通过不断增进生产的便利”，劳动者“不只是增加国家的财富，并且会增加未来的生产力”。弗里德里希·李斯特也认为：“生产力是树之本，可以由此产生财富的果实，因为结果子的树比果实本身价值更大。”上述资产阶级学者的经济学理论看似价值中立、超越阶级，实则是为资本主义制度的合理性进行辩护。这说明，一种观点的具体内容一定会受到立场的影响和制约；立场不同，对同一社会现象的认知和解释也就不同。马克思主义的一系列观点，正是其立场在哲学、政治经济学、科学社会主义等领域的具体理论呈现，是立场的理论化形态。

Within the Marxist theoretical system, standpoint is the value core of Marxism. The proletarian standpoint of Marxism determines that the value goal of its theory is not to patch up the capitalist system or defend bourgeois interests, but to overthrow the capitalist system of exploitation through proletarian revolution, ultimately achieving the free and comprehensive development of every individual. The value orientation of taking human emancipation as its mission runs through Marxist theory, manifesting in Marxism’s philosophical emphasis that the masses of the people are the creators of history, in political economy’s exposure of capital’s exploitation of labor, and in scientific socialism’s indication of the future of the proletarian revolution and the direction of communism. Without adherence to the fundamental standpoint of the proletariat, Marxism would lose its true starting point for observing society, and its scientificity would be out of the question. It can be said that Marxist viewpoints, such as historical materialism, the theory of surplus value, and the theory of class struggle, have never been purely objective knowledge divorced from the proletarian standpoint; rather, they are scientific revelations of the laws of social history based on the proletarian standpoint.

在马克思主义理论体系中，立场是马克思主义的价值内核。马克思主义的无产阶级立场决定了其理论的价值目标不是修补资本主义制度、维护资产阶级利益，而是通过无产阶级革命，推翻资本主义剥削制度，最终实现每个人自由而全面的发展。以人类解放为使命的价值取向贯穿马克思主义理论，表现为马克思主义在哲学上强调人民群众是历史的创造者，在政治经济学上揭露资本对劳动的剥削，在科学社会主义上指明无产阶级革命前途与共产主义方向。没有对无产阶级根本立场的坚守，马克思主义就失去了观察社会的真实起点，其科学性便无从谈起。可以说，马克思主义的观点，如唯物史观、剩余价值理论、阶级斗争理论等，从来都不是脱离无产阶级立场的纯粹的客观知识，而是基于无产阶级立场对社会历史规律的科学揭示。

As the value core of Marxism, standpoint also provides a coordinate system for observation, determining what people see and how they see it. The basic viewpoints of Marxism did not emerge out of thin air; they are scientific generalizations of the objective world based on the proletarian standpoint. Only by standing on the proletarian standpoint can one see clearly the essence and laws of society. Taking the view of history as an example, bourgeois scholars adhere to the bourgeois standpoint, proceeding from abstract or rational spirit, viewing history as the history of heroes or the history of the development of ideas, which essentially serves the bourgeoisie and defends the capitalist system. In contrast, historical materialism adheres to the proletarian standpoint, recognizing that material production is the foundation of social existence and development, and that the masses of the people engaged in material production are the fundamental force driving historical progress. It focuses on the material production activities of real people, putting forward viewpoints such as “relations of production determine the superstructure,” “the masses of the people are the creators of history,” and “historical activity is the activity of the masses.” [6]6 This is a paraphrase of a key idea from Marx and Engels, *The Holy Family* (1845), where they argue that “historical activity is the activity of the masses.” In *The German Ideology*, Marx and Engels clearly stated: “Men must be in a position to live in order to be able to ‘make history.’ But life involves before everything else eating and drinking, a habitation, clothing and many other things. The first historical act is thus the production of the means to satisfy these needs, the production of material life itself. And indeed this is an historical act, a fundamental condition of all history, which today, as thousands of years ago, must daily and hourly be fulfilled merely in order to sustain human life.” [7]7 Karl Marx and Friedrich Engels, *The German Ideology* (1845-1846), Part I. In the “Preface to *A Contribution to the Critique of Political Economy*,” Marx further elucidated the decisive role of the mode of material production in social existence and development: “The mode of production of material life conditions the general process of social, political and intellectual life. It is not the consciousness of men that determines their being, but, on the contrary, their social being that determines their consciousness.” [8]8 Karl Marx, “Preface to *A Contribution to the Critique of Political Economy*” (1859). This viewpoint reveals the historical mission of the proletariat as the representative of the new mode of production and the historical inevitability that capitalism will eventually be replaced by communism, pointing toward the standpoint of proletarian emancipation. Taking economic theory as an example, when analyzing capital, bourgeois economists, proceeding from the standpoint of defending the interests of their own class, attribute profit to the natural return of capital, regard capital as an eternal factor of production, and evade the exploitative nature of capital. For instance, Smith believed: “As soon as stock has accumulated in the hands of particular persons, some of them will naturally employ it in setting to work industrious people, whom they will supply with materials and subsistence, in order to make a profit by the sale of their work, or by what their labour adds to the value of the materials.” [9]9 Adam Smith, *The Wealth of Nations*, Book I, Chapter 6. Starting from the labor theory of value, Smith viewed capital accumulation as an important path for a country’s wealth growth, with capital profit being a deduction from the product of labor based on the right of private property, and profit being the surplus part of the value created by the laborer after deducting wages. Thus, the essence of capital is the investment made by the owner of capital to earn profit, wealth capable of bringing profit or interest. In stark contrast to Smith’s bourgeois standpoint, Marx, proceeding from the proletarian standpoint, deeply analyzed the capitalist production process, put forward that surplus value is the part of value created by workers’ labor but appropriated without compensation by the capitalist, and revealed that the essence of capital is value that brings surplus value, exposing the exploitative relationship of the capitalist over the worker. Marx’s theory of surplus value enabled the proletariat to fully recognize its own exploited status and fate, providing an important theoretical basis for the proletariat’s revolutionary struggle.

作为马克思主义的价值内核，立场还为观点提供观察坐标系，决定着人们看什么、怎么看。马克思主义的基本观点并非凭空产生，而是基于无产阶级立场对客观世界的科学概括。只有站在无产阶级立场上，才能看清社会的本质和规律。以历史观为例，资产阶级学者坚持资产阶级立场，从抽象的或理性精神出发，将历史视为英雄的历史或观念的发展史，本质上是服务于资产阶级，为资本主义制度辩护。而唯物史观坚持无产阶级立场，认识到物质生产是社会存在和发展的基础、从事物质生产的人民群众是推动历史进步的根本力量，聚焦现实的人的物质生产活动，提出“生产关系决定上层建筑”“人民群众是历史的创造者”“历史活动是群众的活动”等观点。马克思恩格斯在《德意志意识形态》中明确指出：“人们为了能够‘创造历史’，必须能够生活。但是为了生活，首先就需要吃喝住穿以及其他一些东西。因此第一个历史活动就是生产满足这些需要的资料，即生产物质生活本身，而且，这是人们从几千年前直到今天单是为了维持生活就必须每日每时从事的历史活动，是一切历史的基本条件。”在《〈政治经济学批判〉序言》中，马克思进一步阐明了物质生产方式对社会存在和发展的决定性作用：“物质生活的生产方式制约着整个社会生活、政治生活和精神生活的过程。不是人们的意识决定人们的存在，相反，是人们的社会存在决定人们的意识。”这一观点揭示了无产阶级作为新生产方式的代表者的历史使命以及资本主义终将被共产主义所取代的历史必然性，指向无产阶级解放的立场。以经济理论为例，同样是分析资本，资产阶级经济学家从维护本阶级利益的立场出发，将利润归因于资本的自然回报，将资本视为永恒的生产要素，回避了资本的剥削本质。如斯密认为：“资本一经在个别人手中积聚起来，当然就有一些人，为了从劳动生产物的售卖或劳动对原材料增加的价值上得到一种利润，便把资本投在劳动人民身上，以原材料与生活资料供给他们，叫他们劳作。”斯密从劳动价值论出发，将资本积累看作一国财富增长的重要途径，资本利润是在财产私有权的基础上对劳动生产物的扣除，利润则是劳动者创造的价值扣除工资后的剩余部分，因而资本的本质是资本所有者为赚取利润而进行的投资，是能够带来利润或利息的财富。与斯密从资产阶级立场出发截然不同，马克思从无产阶级立场出发，深入分析资本主义的生产过程，提出了剩余价值是工人劳动创造的、被资本家无偿占有的那部分价值，揭示了资本的本质是能够带来剩余价值的价值，揭露了资本家对工人的剥削关系。马克思的剩余价值理论让无产阶级彻底认清了自身被剥削的地位和命运，为无产阶级的革命斗争提供了重要的理论依据。

Marxist viewpoints are the theoretical expression of the Marxist standpoint. The core of the Marxist standpoint is the proletarian and people’s standpoint, and this standpoint is determined by Marxism’s scientific revelation of the laws of human social development. The Marxist standpoint confirms that the proletariat is the representative of advanced productive forces, the revolutionary force to overthrow capitalism and establish communism, and its interests are consistent with the objective trend of social development and the interests of the vast majority of people. It is precisely this fundamental standpoint that distinguishes Marxism from all ideologies that defend the exploiting classes. If divorced from the fundamental standpoint of the proletariat, Marxist viewpoints would lose their critical and revolutionary character.

马克思主义的观点是马克思主义立场的理论化表达。马克思主义立场的核心是无产阶级和人民立场，而这一立场是由马克思主义对人类社会发展规律的科学揭示所决定的。马克思主义的立场确认无产阶级是先进生产力的代表，是推翻资本主义、建立共产主义的革命力量，其利益与社会发展的客观趋势和绝大多数人的利益相一致。正是这一根本立场，使得马克思主义区别于一切为剥削阶级辩护的意识形态。若脱离无产阶级的根本立场，马克思主义的观点便会丧失批判性和革命性。

II. Standpoint Restricts the Direction of Method Application: Solving the Problem of How to Understand the World

二、立场制约着方法的运用方向：解决如何认识世界的问题

The standpoint and method of Marxism are in a dialectical unity. Standpoint leads method, determining the questions of for whom and how method is used; method serves and tests standpoint, serving as the concrete unfolding and realization tool of standpoint at the practical level, ensuring that standpoint can be transformed from a value principle into practical action to change the world. Viewed from the perspective of standpoint leading method, Marxism always stands on the side of the broadest masses of the people, adheres to the value pursuit of human liberation and communism, and directly prescribes the nature, purpose, and boundaries of its method.

马克思主义的立场与方法是辩证统一的关系。立场是方法的引领，决定了方法为谁所用、怎么用的问题；方法服务并检验立场，是立场在实践层面的具体展开和实现工具，确保立场能够从价值原则转化为改造世界的实际行动。从立场对方法的引领来看，马克思主义始终站在最广大人民一边，坚持人类解放与共产主义的价值追求，直接规定了其方法的性质、目的和边界。

First, standpoint determines the choice of method.

第一，立场决定着方法的选择。

Zhou Enlai pointed out: “In our study and work, there is always a question of what standpoint we stand on.” [10]10 Zhou Enlai (1898–1976) was the first Premier of the People’s Republic of China and a key leader of the Chinese Communist Party. The method of Marxism is a theoretical weapon serving the practical struggle of the proletariat and the realization of the people’s interests. For example, when applying the method of contradiction analysis, Marxism does not talk abstractly about the universality of contradiction, but, based on the proletarian standpoint, focuses on the fundamental contradiction of capitalist society, aiming to find the practical path for the proletariat to overthrow capitalism and establish a new society; when applying the method of class analysis, the fundamental purpose is not to create class antagonism, but, starting from the people’s standpoint, to recognize the position of different classes in the historical process, unite the truly revolutionary forces, and provide strategic guidance for the people to win liberation. Bourgeois scholars also use various analytical methods when analyzing problems, but because bourgeois scholars essentially serve the maintenance of bourgeois rule, the methods they use are fundamentally different in value orientation from Marxist methods. Mao Zedong clearly pointed out: “With a change in standpoint, there occurs a change in the concrete attitude we adopt towards specific things. For instance, is it to extol or to expose? This is a question of attitude.” [11]11 Mao Zedong (1893–1976) was the founding leader of the People’s Republic of China and chairman of the Chinese Communist Party. The quotation is from his 1942 “Talks at the Yan’an Forum on Literature and Art.” With the same object of cognition and the same analytical tools, if the standpoint is different, completely different conclusions will be drawn. Only by first establishing the fundamental standpoint of the proletariat can the viewpoints of Marxism become scientific cognition reflecting the interests of the people, and can the methods of Marxism become effective tools serving the people’s struggle. At the philosophical level, historical materialism not only explains the laws of history but also emphasizes that historical activity is the cause of the masses, that the proletariat is the revolutionary class driving social change, and that its liberation is an independent movement for the interests of the vast majority; at the level of political economy, Marx’s *Capital*, by dissecting the essence of capital, exposes the exploitation of the surplus value of the proletariat by the bourgeoisie, the purpose of which is not to reform exploitation but to guide the proletariat to recognize its own historical mission and eliminate exploitation by abolishing private property; at the level of scientific socialism, Marxism points out that the historical task of the proletariat is to establish the dictatorship of the proletariat, develop the productive forces, and ultimately realize communism, so that “man, at last, becomes the master of his own social organization, and, therefore, the master of nature, the master of himself—free.” [12]12 This is a paraphrase of a passage from Friedrich Engels’s *Anti-Dühring* (1878), describing the condition of humanity under communism. In contrast, because bourgeois theory serves the rule of capital, even if it touches on issues of fairness and justice, it can only make limited adjustments to social injustice within the framework of the capitalist system and cannot reach the root of bourgeois exploitation.

周恩来指出：“我们在学习和工作中，总有一个站在什么立场的问题。”马克思主义的方法是服务于无产阶级革命实践和人民利益实现的理论武器。如在运用矛盾分析法时，马克思主义不是空谈矛盾的普遍性，而是基于无产阶级立场，聚焦资本主义社会的基本矛盾，旨在找到无产阶级推翻资本主义、建立新社会的实践路径；在运用阶级分析方法时，根本目的不是制造阶级对立，而是从人民立场出发，认清不同阶级在历史进程中的地位，团结真正的革命力量，为人民争取解放提供策略指导。资产阶级学者在分析问题时也会使用各类分析方法，但由于资产阶级学者在本质上是为维护资产阶级统治服务的，因此，他们使用的方法与马克思主义方法的价值指向截然不同。毛泽东明确指出：“随着立场，就发生我们对于各种具体事物所采取的具体态度。比如说，歌颂呢，还是暴露呢?这就是态度问题。”同样的认知对象、同样的分析工具，如果立场不同，就会得出完全不同的结论。只有先确立无产阶级的根本立场，马克思主义的观点才能成为反映人民利益的科学认知，马克思主义的方法才能成为服务人民斗争的有效工具。在哲学层面，唯物史观不仅解释历史规律，更强调历史活动是群众的事业，无产阶级是推动社会变革的革命阶级，其解放是为绝大多数人谋利益的独立的运动；在政治经济学层面，马克思的《资本论》通过剖析资本的本质，揭露了资产阶级对无产阶级剩余价值的剥削，其目的不是为了改良剥削，而是为了指导无产阶级认识自身的历史使命，通过消灭私有制来消灭剥削；在科学社会主义层面，马克思主义指出无产阶级的历史任务是建立无产阶级专政，发展生产力，最终实现共产主义，让“人终于成为自己的社会结合的主人，从而也就成为自然界的主人，成为自身的主人——自由的人”。与此相对，由于资产阶级理论服务于资本的统治，所以即使其对公平正义问题有所涉及，也只能在资本主义制度框架内对社会不公进行有限的调整，无法触及资产阶级剥削的根源。

The standpoint of Marxism makes it fundamentally stand on the side of the proletariat and the broad masses of the people, taking human liberation as its highest value pursuit; this is the core characteristic that distinguishes it from other theories. On this, Engels clearly pointed out: “Whether we like it or not, these facts will continue to exist. And the more we are able to free ourselves from personal likes and dislikes, the better we can judge these facts themselves and their consequences.” [13]13 This is a paraphrase of a passage from Engels’s *Ludwig Feuerbach and the End of Classical German Philosophy* (1886). The method of Marxism is not a universal tool applicable to all classes, but a practical means serving the proletarian standpoint and viewpoint. The proletarian standpoint determines that the purpose of use and the boundary of application of the Marxist method always take the realization of proletarian liberation as the ultimate goal. By analyzing the opposition between the bourgeoisie and the proletariat in terms of standpoint, Marxism clarifies the targets, driving forces, and allies of the proletarian revolution, providing a basis for the proletarian party to formulate revolutionary strategy. The application of the Marxist method, in essence, is to break the rule of capital over labor, thereby defending the proletarian standpoint. Marxism’s transformation of the world is not an abstract improvement of society, but, starting from the proletarian standpoint, to overthrow the capitalist system through methods such as proletarian revolution, establishing the dictatorship of the proletariat, and abolishing private property, ultimately realizing communism. If separated from this standpoint, the method of transforming the world loses its direction. For example, Eduard Bernstein, a representative of the revisionism of the Second International, abandoned the proletarian revolutionary standpoint and advocated “peaceful growing into socialism.” [14]14 The Second International (1889–1916) was an international socialist organization. Eduard Bernstein (1850–1932) was a German social-democratic theorist who advocated evolutionary socialism, which Lenin and other orthodox Marxists condemned as “revisionism.” To argue this conclusion, Bernstein treated Marx’s labor theory of value and the theory of surplus value based on it as a hypothesis, calling the theory of surplus value a “mere formula,” “a formula based on a hypothesis.” [15]15 The quotation is from Bernstein’s *Evolutionary Socialism* (1899). In essence, Bernstein’s approach alienated Marxism’s ideological weapons and theoretical methods into tools for maintaining the capitalist system. In response, Rosa Luxemburg keenly pointed out that the fundamental difference between Bernstein and Marx lay in standpoint. “It is precisely because, and only because, Marx from the very beginning observed capitalist economy from the standpoint of a socialist, that is, from a historical perspective, that he was able to decipher the hieroglyphics of capitalist economy; it is precisely because he took the socialist standpoint as the starting point for his scientific analysis of bourgeois society that he, in turn, could scientifically prove socialism.” [16]16 Rosa Luxemburg (1871–1919) was a Polish-German Marxist revolutionary and theorist. The quotation is from her 1899 pamphlet *Reform or Revolution?*, a critique of Bernstein. Because Bernstein had departed from the proletarian standpoint, he came to the conclusion of negating Marx’s theory of surplus value.

马克思主义的立场使其从根本上站在了无产阶级和广大人民群众的一边，将人类解放作为最高价值追求，这是其区别于其他理论的核心特质。对此，恩格斯明确指出：“不管我们喜欢与否，这些事实照样要继续存在下去。而我们越是能够摆脱个人的好恶，就越能更好地判断这些事实本身及其后果。”马克思主义的方法并非适用于一切阶级的通用工具，而是服务于无产阶级立场和观点的实践手段。无产阶级立场决定了马克思主义方法的使用目的和应用边界始终以实现无产阶级解放为最终目标。马克思主义通过分析资产阶级与无产阶级在立场上的对立，明确无产阶级革命的对象、动力和同盟军，为无产阶级政党制定革命策略提供依据。而马克思主义方法的运用，本质上是为了打破资本对劳动的统治，从而捍卫无产阶级立场。马克思主义对世界的改造并非抽象的改善社会，而是从无产阶级立场出发，通过无产阶级革命、建立无产阶级专政、消灭私有制等方法来推翻资本主义制度，最终实现共产主义。若脱离这一立场，改造世界的方法便会失去方向。例如，第二国际修正主义的代表人物爱德华·伯恩施坦放弃无产阶级革命立场，主张“和平长入社会主义”。为了论证这一结论，伯恩施坦将马克思的劳动价值论以及建立在劳动价值论基础上的剩余价值论当作一种假设，称剩余价值论是“单纯的公式”，“一个以假说为根据的公式”。伯恩施坦的做法实质上是将马克思主义的思想武器和理论方法异化为维护资本主义制度的工具。对此，罗莎·卢森堡敏锐地指出，伯恩施坦和马克思的根本区别在于立场。“正是因为而且仅仅是因为马克思一开始就以社会主义者的立场，也就是用历史的观点去观察资本主义经济，所以他才能够解释资本主义经济的象形文字，正是因为他把社会主义的立场作为对资产阶级社会进行科学分析的出发点，他反过来才能科学地论证社会主义。”而伯恩施坦由于脱离了无产阶级立场，才会作出否定马克思主义剩余价值理论的结论。

Second, standpoint endows method with a soul.

第二，立场赋予方法以灵魂。

Divorced from the fundamental proletarian standpoint, dialectical materialism may degenerate into an abstract tool of speculation, class analysis may be alienated into one-sided antagonistic thinking, and its method will lose its revolutionary and critical essence. As mentioned above, dialectical materialism as a scientific method itself has instrumentality, but Marxism’s application of it has a clear orientation of standpoint. In Marxism, the method of contradiction analysis focuses on analyzing the class contradictions of capitalist society, with the purpose of finding a breakthrough for social change. If divorced from the proletarian standpoint, abstracting the contradictions of capitalist society into issues of social management fundamentally evades the root of class antagonism in capitalist society, and then the method of contradiction analysis becomes a tool for maintaining bourgeois rule. For instance, Habermas divides the crises of late capitalist society into forms such as rationality crisis and legitimation crisis, [17]17 Jürgen Habermas (born 1929) is a German philosopher and sociologist associated with the Frankfurt School of critical theory. The concepts of “rationality crisis” and “legitimation crisis” are developed in his 1973 work *Legitimation Crisis*. among which the rationality crisis is caused by the state apparatus, especially the administrative organs, failing to properly perform their economic functions; it is a crisis caused by a lack of administrative rationality. Habermas transforms the economic crisis problem of capitalism into a problem of state administration, abstracting the contradictions of capitalist society to a certain extent into management problems.

脱离无产阶级根本立场，辩证唯物主义可能就沦为抽象的思辨工具，阶级分析可能会异化为片面的对立思维，其方法便会失去革命与批判的本质。如上所述，辩证唯物主义作为科学方法本身具有工具性，但马克思主义对它的运用有明确的立场导向。在马克思主义这里，矛盾分析法重点分析的是资本主义社会的阶级矛盾，目的是找到社会变革的突破口。若脱离无产阶级立场，将资本主义社会的矛盾抽象为社会管理问题，就从根本上回避了资本主义社会中阶级对立的根源，那么矛盾分析法也就成为维护资产阶级统治的工具。如哈贝马斯将晚期资本主义社会的危机划分成合理性危机和合法化危机等形式，其中合理性危机是国家机器尤其是行政机关不能很好履行经济职能造成的，是一种由行政管理合理性缺乏造成的危机。哈贝马斯将资本主义的经济危机问题转化为国家行政管理问题，把资本主义社会矛盾在一定程度上抽象成了管理问题。

From the perspective of the role of method in relation to standpoint, the Marxist method serves as the “bridge” for grounding the Marxist standpoint in reality. Without a scientific method, a standpoint can only remain an abstract value slogan, unable to exert its effect. The Marxist people’s standpoint cannot remain merely verbal; it must be transformed into concrete action through a scientific method. First, method provides cognitive tools for standpoint. The Marxist method is the “cognitive scaffolding” of its standpoint. Through scientific paradigms of thought and analytical tools, the standpoint gains verifiable and practicable cognitive support. Marxism uses dialectical materialism and historical materialism to analyze the contradiction between productive forces and relations of production, demonstrating the historical inevitability of the proletarian revolution, and thereby establishing the people’s standpoint on the basis of objective laws. Dialectical materialism’s method of contradiction analysis helps people discern the core contradictions of social development and the essence of the people’s needs; historical materialism’s method of analyzing relations of production and class analysis demonstrates the people’s standpoint from a historical dimension. Second, method provides a practical path for standpoint. Marxism’s standpoint clarifies the value orientation of for whom and by whom, while the Marxist method answers the practical question of how to act. Through concrete thinking tools and action plans, Marxism transforms the abstract standpoint into an operable and realizable practical path. For the Communist Party of China, through the mass line method of “from the masses, to the masses,” the people’s standpoint is transformed into concrete revolutionary, construction, and reform practices. Specifically, in its long-term revolutionary, construction, and reform practices, the Communist Party of China uses dialectical materialism’s method of contradiction analysis to identify breakthroughs in practice, focusing on the actual situation of China’s unbalanced and inadequate development, and formulating development strategies suited to China’s national conditions; it uses dialectical materialism’s principle of universal connection to coordinate the systematic nature of practice, balancing economic development with ecological protection, and short-term interests with long-term interests. At the same time, the Communist Party of China, leading the Chinese people, uses historical materialism’s method of analyzing relations of production, based on the law that relations of production must adapt to productive forces, to achieve a progression from poverty alleviation to common prosperity; it uses historical materialism’s mass line to mobilize the people to participate in practice, and through continuous investigation and research, formulates scientific policies, ensuring that the people’s standpoint runs through the entire process of practice.

从方法对立场的作用来看，马克思主义的方法是马克思主义立场落地的“桥梁”。没有科学方法，立场只能成为抽象的价值口号，无法发挥其作用。马克思主义的人民立场不能仅停留在口头，必须通过科学的方法，将其转化为具体的行动。一是方法为立场提供认知工具。马克思主义的方法是其立场的“认知脚手架”。通过科学的思维范式与分析工具，立场获得可验证、可实践的认知支撑。马克思主义运用辩证唯物主义、历史唯物主义分析了生产力与生产关系的矛盾，论证了无产阶级革命的历史必然性，让人民立场建立在客观规律之上。辩证唯物主义的矛盾分析法帮助人们辨析社会发展的核心矛盾与人民需求的本质；历史唯物主义的生产关系分析法、阶级分析法从历史维度论证人民立场。二是方法为立场提供实践路径。马克思主义立场明确了为了谁、依靠谁的价值导向，而马克思主义方法则回答了怎么做的实践命题。马克思主义通过具象化的思维工具与行动方案，让抽象的立场转化为可操作、可落地的实践路径。对于中国共产党来说，通过从群众中来、到群众中去的群众路线方法，将人民立场转化为具体的革命、建设与改革实践。具体说来，中国共产党在长期的革命、建设与改革实践中，运用辩证唯物主义的矛盾分析法找准实践的突破口，聚焦中国发展不平衡不充分的实际状况，制定出符合中国国情的发展策略；运用辩证唯物主义的普遍联系原理来统筹实践的系统性，兼顾经济发展与生态保护、短期利益与长期利益。同时，中国共产党带领中国人民，运用历史唯物主义的生产关系分析法，以生产关系适应生产力的规律为依据，实现从脱贫攻坚到共同富裕的递进；运用历史唯物主义的群众路线发动人民群众参与实践，并通过不断调查研究，制定科学的政策，确保人民立场始终贯穿于实践全过程。

From the perspective of the mutual verification and dynamic unity of standpoint and method, the standpoint is tested by practice through method, and method is continuously developed in the process of serving the standpoint. On the one hand, if practice carried out using the Marxist method fails to realize the people’s interests or advance human liberation, the cause may be improper application of the method, or it may be that the standpoint has become divorced from the masses and deviated from its class essence; on the other hand, with the development of the practice of socialism with Chinese characteristics in the New Era, the concrete forms of expression of the fundamental standpoint become richer, and method is also continuously enriched and developed in the process of serving the standpoint. In short, the standpoint is the starting point and ultimate goal of Marxism, determining what it “fights” for; method is the path and support for realizing the goals of Marxism, solving how to “fight.” The standpoint provides the value coordinates for method; method turns the standpoint from an ideal into reality. A method divorced from the standpoint will lose its direction; a standpoint divorced from method will degenerate into empty talk. The two are dialectically unified in the practice of people transforming the world and the historical process of human liberation.

从立场和方法相互检验、动态统一来看，立场通过方法接受实践检验，方法在服务立场中不断得到发展。一方面，若运用马克思主义方法开展的实践未能实现人民利益、推进人类解放，原因可能是方法运用不当，也可能是立场脱离群众、偏离阶级本质；另一方面，随着新时代中国特色社会主义实践的发展，根本立场的具体表现形式更加丰富，方法在服务立场的过程中也不断丰富发展。简言之，立场是马克思主义的出发点和落脚点，决定其为何而“战”;方法是马克思主义目标的实现路径和支撑，解决如何而“战”。立场为方法提供价值坐标，方法让立场从理想变为现实；脱离立场的方法会迷失方向，脱离方法的立场会沦为空谈，二者辩证统一于人们改造世界的实践与人类解放的历史进程。

III. Standpoint Is the Bond Uniting the Scientific and Revolutionary Character of Marxism: Solving the Problem of How to Transform the World

三、立场是马克思主义科学性与革命性相统一的纽带：解决如何改造世界的问题

Engels pointed out, “The more boldly and unflinchingly science proceeds, the more it conforms to the interests and aspirations of the workers. The new school, which found the key to the understanding of all social history in the development of labor, from the outset was directed mainly to the working class and met with sympathy from the working class.” This means that the scientific character of Marxism lies in its conformity to the interests and aspirations of the working class, and in its scientific revelation of the laws of development of human society; the revolutionary character of Marxism is expressed in its critique of the capitalist system and its pursuit of communism. The Marxist standpoint is the bond uniting the scientific and revolutionary character of the theory. Its essence is to clarify for whom to transform the world and by whom to transform the world, thereby providing a practical anchor for the scientific character of the theory and injecting practical impetus into the revolutionary character of the theory, ultimately focusing on the most fundamental question of how to transform the world.

恩格斯指出，“科学越是毫无顾忌和大公无私，它就越符合工人的利益和愿望。在劳动发展史中找到了理解全部社会史的锁钥的新派别，一开始就主要是面向工人阶级的，并且从工人阶级那里得到了同情”。这意味着，马克思主义的科学性在于它符合工人阶级的利益和愿望，在于它对人类社会发展规律的科学揭示；马克思主义的革命性表现为对资本主义制度的批判与对共产主义的追求。而马克思主义立场是理论的科学性与革命性相统一的纽带，本质是通过明确为谁改造世界、依靠谁改造世界，为理论的科学性提供实践锚点，为理论的革命性注入现实动力，最终聚焦于如何改造世界这个最为根本的问题。

Standpoint consciousness is the fundamental prerequisite for ensuring that Marxist views do not deviate from the scientific direction and that methods do not lose their revolutionary function. Once Marxist theory loses its clear cognition and firm adherence to the standpoint of the proletariat and the people, its views will degenerate into abstract dogmas divorced from practice, its methods will be alienated into tools serving non-people’s interests, and it will ultimately deviate from the goal of fighting for human liberation. The scientific character of Marxism does not lie in its being a pure system of knowledge, but in its grounding in the practical activities of the masses of the people. Through the observation of the reality of class oppression and social alienation, it reveals the historical inevitability of human liberation, making people’s understanding of the laws of social and historical development serve revolutionary practice. The revolutionary character of Marxism does not lie in abstract critique, but in basing itself on scientific laws to propose plans for transformation that conform to the people’s interests, preventing the proletarian revolution from falling into a blind state. The Marxist standpoint delineates the object of service for the scientific character of Marxism, and clarifies the subject of practice for the revolutionary character of Marxism, ultimately unifying the understanding of the world and the transformation of the world in the liberation practice of the masses of the people. The Marxist standpoint is the standpoint of the proletariat and the people, a necessary choice formed on the basis of a scientific grasp of the laws of social development and a value pursuit of human liberation.

立场自觉是确保马克思主义观点不偏离科学方向、方法不丧失革命功能的根本前提。一旦马克思主义理论失去对无产阶级和人民立场的清醒认知与坚定坚守，其观点将沦为脱离实践的抽象教条，方法会异化为服务于非人民利益的工具，最终背离为人类解放而斗争的目标。马克思主义的科学性并不在于其是一个纯粹的知识体系，而是在于其立足于人民群众的实践活动，通过对阶级压迫、社会异化的现实观察，揭示出人类解放的历史必然性，使人们对社会历史发展规律的认识服务于革命实践。马克思主义的革命性并不在于抽象层面的批判，而在于以科学规律为依据，提出符合人民利益的改造方案，避免无产阶级革命陷入盲目状态。马克思主义立场为马克思主义的科学性划定了服务对象，为马克思主义的革命性明确了实践主体，最终将认识世界与改造世界统一于人民群众的解放实践。马克思主义的立场是无产阶级和人民立场，是基于对社会发展规律的科学把握与对人类解放的价值追求形成的必然选择。

In the *Communist Manifesto*, Marx and Engels expressed the Marxist standpoint with the words, “The proletarians have nothing to lose but their chains. They have a world to win.” In this context, the scientific character of Marxism is embodied in its accurate analysis of the fundamental contradictions of capitalism, while the revolutionary character is embodied in its call for the proletarians of all countries to unite and overthrow the rule of the bourgeoisie, and the standpoint is precisely the bond connecting the two. It is precisely on the basis of the proletarian standpoint that Marx and Engels were able to extract scientific laws from the real predicament of capitalism, while at the same time making the scientific cognition of these laws serve the revolutionary practice of proletarian liberation, preventing scientific theory from degenerating into pure speculation divorced from reality, and also preventing revolutionary theory from losing its goal of struggle. In *Capital*, Marx, through his scientific analysis of surplus value, revealed the essence of capital’s extraction of surplus value and the historical trend of the inevitable demise of capitalism, thereby providing a scientific theoretical weapon for the proletarian revolution. This logic, from revealing laws to serving revolution, demonstrates the role of the standpoint. Standing on the proletarian standpoint, Marx combined the scientific critique of capitalism with the liberation demands of the proletariat, making *Capital* both “the scalpel for dissecting capitalism” and “the manifesto for promoting revolution.”

在《共产党宣言》中，马克思恩格斯用“无产者在这个革命中失去的只是锁链”，“他们获得的将是整个世界”来表达马克思主义的立场。在这个语境中，马克思主义的科学性体现为对资本主义基本矛盾的准确剖析，革命性则体现为号召全世界无产者联合起来推翻资产阶级统治，而立场正是连接二者的纽带。正是基于无产阶级立场，马克思恩格斯才能从资本主义的现实困境中提炼出科学规律，同时让对规律的科学认知服务于无产阶级解放的革命实践，避免科学的理论沦为脱离现实的纯思辨，也防止革命的理论失去奋斗目标。在《资本论》中，马克思通过对剩余价值的科学分析，揭示了资本榨取剩余价值的本质与资本主义必然灭亡的历史趋势，从而为无产阶级革命提供科学的理论武器。这种从揭示规律到服务革命的逻辑，彰显了立场的作用。马克思站在无产阶级立场上，将对资本主义的科学批判与无产阶级的解放诉求相结合，使《资本论》成为“解剖资本主义的手术刀”和“推动革命的宣言书”。

“Marxism is a practical theory, guiding the actions of the people in transforming the world,” and the practice of transforming the world must be guided by a clear standpoint, thereby determining what to transform, for whom to transform, and by whom to transform. Therefore, only with the proletarian standpoint as the core can Marxist views always point toward revealing historical laws and serving the liberation of the people; only then can Marxist methods always focus on overthrowing the system of exploitation and transforming the unreasonable world. It is precisely under the command of the standpoint that the Marxist standpoint, views, and methods can truly achieve unity, becoming a powerful ideological weapon for the proletariat to understand and transform the world. Looking at the entire history of the international communist movement, the revolutionary practices guided by Marxism are all concrete manifestations of its standpoint in reality. As the doctrine of proletarian liberation, the essence of Marxism determines that the standpoint is the fundamental sign distinguishing it from all bourgeois theories, and is also the fundamental guarantee that its views and methods can become a force for transforming the world.

“马克思主义是实践的理论，指引着人民改造世界的行动”，而改造世界的实践必须以明确的立场为指引，从而决定改造什么、为谁改造以及依靠谁改造。因此，只有以无产阶级立场为核心，马克思主义的观点才能始终指向揭示历史规律、服务人民解放；马克思主义的方法才能始终聚焦推翻剥削制度、改造不合理世界；正是在立场的统摄下，马克思主义的立场、观点和方法才能真正实现统一，成为无产阶级认识世界和改造世界的强大思想武器。纵观国际共产主义运动史，马克思主义指导的革命实践，都是其立场在现实中的具体体现。马克思主义作为无产阶级解放的学说，其本质决定了立场是它区别于一切资产阶级理论的根本标志，也是其观点和方法能够成为改造世界力量的根本保证。

Positional consciousness is the code for Marxism’s enduring vitality. Marxism is the world outlook and methodology of the proletariat, and its vitality lies in its constant integration with the interests of the people and revolutionary practice. Mao Zedong clearly stated: “What criterion shall we use to judge whether a young person is revolutionary? What shall we use to distinguish him? There is only one criterion, namely, whether he is willing to integrate himself with the broad masses of workers and peasants and does so in practice.” [18]18 Mao Zedong, “The Orientation of the Youth Movement” (May 4, 1939), in *Selected Works of Mao Zedong*, Vol. 2. That is to say, positional consciousness is a clear awareness of and steadfast adherence to whom one serves and for whom one struggles. Without such consciousness, viewpoints lose their edge in speaking for the people, methods lose their direction in acting for the people, and Marxism degenerates from a guide to action for revolution and construction into a dogma divorced from reality and stripped of its soul, ultimately betraying its mission of liberating the people and realizing the free and comprehensive development of the individual.

立场自觉是马克思主义保持旺盛生命力的密码。马克思主义是无产阶级的世界观和方法论，其生命力在于始终与人民利益和革命实践相结合。毛泽东明确指出：“看一个青年是不是革命的，拿什么做标准呢?拿什么去辨别他呢?只有一个标准，这就是看他愿意不愿意、并且实行不实行和广大的工农群众结合在一块。”即是说，立场自觉就是对为谁服务、为谁奋斗的清醒认知和坚守。没有这种自觉，观点就会失去为人民说话的锋芒，方法就会失去为人民做事的方向，马克思主义就会从指导革命和建设的行动指南沦为脱离现实、丧失灵魂的教条，最终背离其解放人民、实现人的自由全面发展的使命。

The establishment of the Paris Commune in March 1871 was the first great attempt by the proletariat to establish political power, and its revolutionary character is beyond doubt. Yet, just over two months later, the Paris Commune was brutally suppressed by the bourgeoisie. One of the causes of the Paris Commune’s defeat was the ambiguity of its theoretical position and the absence of a practical subject. The Paris Commune failed to apply Marxist scientific theory to analyze the social contradictions and revolutionary situation of the time; it neither recognized the stage-specific characteristics of capitalist development nor formulated revolutionary strategies suited to reality. Consequently, it could not clearly propose a program to serve the interests of the proletariat and the broad masses of the people, could not establish an alliance with the peasant class, and lost the broadest mass base. The defeat of the Paris Commune proves that, divorced from the people’s position, the scientific and revolutionary character of Marxism loses its connecting link. Lenin, proceeding from the position of the Russian proletariat and the broad peasant masses, applied Marxist scientific theory to analyze the epochal characteristics of imperialism and put forward the thesis that socialist revolution could first triumph in one or several countries, thereby transforming revolutionary theory into the practical achievement of the October Revolution. The Communist Party of China, rooted in the fundamental interests of the Chinese people, integrates the basic tenets of Marxism with China’s specific realities, scientifically grasps the objective laws of the stages of Chinese social development, resolves the principal contradictions of different historical periods through revolutionary practice, and has achieved a historical leap from revolution to construction and then to reform. China’s reform and opening up is a contemporary model of the unity of Marxism’s scientific and revolutionary character; the key to its success lies in consistently adhering to the people-centered fundamental position and organically combining the scientific grasp of laws with revolutionary practical innovation. This unity of scientific and revolutionary character, guided by a correct position, enables Marxism to be continuously innovated and developed in the rich practice of China, providing Chinese solutions and contributing Chinese wisdom to the question of how to transform the world.

1871年3月巴黎公社的建立是无产阶级建立政权的第一次伟大尝试，其革命性毋庸置疑。但两个多月后，巴黎公社被资产阶级残酷镇压。造成巴黎公社失败的原因之一是理论立场的模糊与实践主体的缺失。巴黎公社未能运用马克思主义科学理论分析当时的社会矛盾与革命形势，既没有认识到资本主义发展的阶段性特征，也没有制定出符合实际的革命策略，因此无法明确提出为无产阶级和广大人民群众谋利益的纲领，无法建立起与农民阶级的联盟，失去了最广泛的群众基础。巴黎公社的失败证明，脱离人民立场，马克思主义的科学性与革命性便会失去连接的纽带。列宁从俄国无产阶级和广大农民的立场出发，运用马克思主义科学理论分析帝国主义的时代特征，提出社会主义革命可以在一国或数国首先胜利的论断，将革命理论转化为十月革命的实践成果。中国共产党立足中国人民的根本利益，把马克思主义基本原理同中国具体实际相结合，科学把握中国社会发展阶段的客观规律，以革命性实践破解不同历史时期的主要矛盾，实现了从革命到建设再到改革的历史跨越。中国的改革开放是马克思主义科学性与革命性相统一的当代典范，其成功的关键在于始终坚持以人民为中心的根本立场，将科学把握规律与革命性实践创新有机结合。这种在正确立场引领下的科学性与革命性的统一，使马克思主义在中国的丰富实践中得以不断创新发展，为如何改造世界提供中国方案、贡献中国智慧。

In summary, position is the key to preventing Marxism from becoming rigid and running idle. Divorced from the people’s position, theory loses its scientific character and degenerates into dogma divorced from reality; theory loses its revolutionary character and is alienated into a narrow sectarian movement. Only by adhering to the people’s position can Marxism maintain its scientific character, always take root in the soil of practice, and preserve its revolutionary character, pointing toward human liberation.

综上所述，立场是马克思主义避免僵化、空转的关键。脱离人民立场，理论将会失去科学性，沦为脱离现实的教条；理论将会失去革命性，异化为狭隘的宗派运动。只有坚守人民立场，才能让马克思主义始终保持科学性，始终扎根实践土壤，让马克思主义始终保持革命性，指向人类解放。

Conclusion

结 语

The position, viewpoints, and methods of Marxism form an organic and unified whole. Position is the “soul,” viewpoints are the “body,” and methods are the “function.” The unity of the three is concretely manifested as the unity of the position of the proletariat, the viewpoints that serve the liberation of the proletariat, and the methods that realize the mission of the proletariat. Within the organic unity of the three, position has priority, occupying a premise status and foundational role in the Marxist theoretical system. The formation of Marxist viewpoints and the choice of methods both originate from the stipulation of position; the unity of the three must take position as its axis. Only by clearly defining and steadfastly adhering to the position of the proletariat and the people can Marxist viewpoints maintain a scientific direction, and can Marxist methods truly become effective weapons for transforming the world and realizing human liberation.

马克思主义的立场、观点和方法是一个有机统一的整体。立场是“魂”，观点是“体”，方法是“用”，三者的统一具体表现为无产阶级的立场、为无产阶级解放服务的观点和实现无产阶级使命的方法的统一。在三者的有机统一中，立场具有优先性，在马克思主义理论体系中具有前提地位与奠基作用。马克思主义观点的形成、方法的选择，都源于立场的规定，三者的统一必须以立场为轴心。只有明确并坚守无产阶级和人民立场，马克思主义的观点才能保持科学的方向，马克思主义的方法才能真正成为改造世界、实现人类解放的有效武器。