A Contemporary Interpretation of Marx’s World History Thought

As a doctrine that centrally displays the epochal character of Marxist philosophy, the world history thought relies on continuously revealing the features of the times to scientifically consider global changes and developments and interpret them through historical materialism. However, current research on Marx’s thought still has some weak links, primarily in the inaccurate identification and grasp of the core content of the world history thought. On the one hand, this reflects misunderstandings in people’s understanding of world history; on the other hand, it reflects the failure to organically integrate theory and reality, thereby leading to a generalized understanding of this thought and obscuring its unique role and value. In the contemporary world, as practitioners of Marxist doctrine, the century-long great practice of the Communist Party of China has demonstrated the historic achievements and bright prospects of the organic integration of Marxist theory with China’s practical path. General Secretary Xi Jinping pointed out at the Sixth Plenary Session of the 19th Central Committee [1]1 Xi Jinping, “Speech at the Commemoration of the 200th Anniversary of the Birth of Karl Marx,” May 4, 2018. that “Marxism is the fundamental guiding ideology for founding the Party and the country, and for invigorating the Party and strengthening the country.” The interpretation of the world history thought and its theoretical connotations must not only proceed from the internal developmental logic of Marxist theory but also be combined with the great practice of the contemporary Communist Party of China. In this sense, the consistency and completeness of the ideological system can be demonstrated, thereby advancing our understanding of Marxist doctrine.

世界历史思想作为集中展示马克思主义哲学的时代性特质的学说,以不断揭示时代特征为依托,对世界性的变化与发展予以科学考量和唯物史观解读。然而,当前对马克思这一思想的研究还存在一些薄弱环节,首要在于对世界历史思想的核心内容的识别和把握不够准确,一方面反映出人们对世界历史的理解存在误区;另一方面反映出理论与现实未能有机结合,进而造成了对这一思想的泛化理解,遮蔽了其独特的作用和价值。在当代世界,作为马克思主义学说的践行者,中国共产党的百年伟大实践展现了马克思主义理论与中国现实道路有机结合的历史性成果和光明前景,习近平总书记在十九届六中全会指出,“马克思主义是我们立党立国、兴党强国的根本指导思想”。对世界历史思想及其理论内涵的阐释,不但要从马克思主义理论的内在发展逻辑出发,而且要与当代中国共产党的伟大实践相结合,在此意义上,思想体系的一致性和完整性才能得以展现,进而推动我们对于马克思主义学说的理解。

I. The Academic Origins of Marx’s World History Thought

一、马克思世界历史思想的学术渊源

The direct theoretical source of Marx’s world history thought is Hegel’s philosophy of history. Hegel’s philosophy of history displays rich reflections on world history, and especially the great historical sense exhibited by his mode of thinking deeply influenced and inspired Marx. However, Marx did not stop at historical sense alone; instead, aiming at continuously exploring the practical path of human emancipation, he further traced the real historical roots in order to forge a revolutionary theoretical weapon.

马克思世界历史思想的直接理论来源是黑格尔历史哲学。黑格尔在其历史哲学中展现了丰富的有关世界历史方面的思考,特别是其思维方式所展现的伟大的历史感深深地影响和启发了马克思。然而,马克思并没有仅仅停留于历史感,而是以不断探索人类解放的现实道路为指向,进一步追溯现实的历史根源,以期塑造革命性的理论武器。

According to Collingwood’s view, the term “philosophy of history” was coined and used by Voltaire, meaning critical or scientific history. The philosophy of history is not a general description of historical events but a type of historical thinking, and Hegel’s philosophy of history epitomizes this characteristic. Hegel did not treat history as an object of philosophical study but elevated history into a philosophical system with the height of principle. As Engels commented, Hegel was the first to “describe the whole natural, historical, and spiritual world as a process” and attempted “to reveal the inner connection of this movement and development.” In this sense, Hegel’s philosophy of history achieved an important transformation at the level of historical perspective and philosophical thinking. Unlike Hegel, Marx did not aim to construct a philosophy of history but to forge a theoretical weapon for revolution. He explicitly opposed treating the philosophy of history as a universal key to unlocking world history, emphasizing the need to sublate the “transhistoricity” and “abstractness” of the philosophy of history; philosophy serves history, not the other way around. Therefore, what Marx sought to do was to sublate Hegel’s philosophy of history, absorb the dialectical mode of thinking unique to his philosophy, take real world history as the fundamental theoretical foundation, and gradually construct and perfect the world history thought through critique and construction.

按照柯林武德的观点,“历史哲学”这一名称是由伏尔泰创造并使用的,其含义是批判的或科学的历史。历史哲学不是对于历史事件的一般性描述,而是一种历史思维类型,黑格尔的历史哲学集中体现了这一特质。黑格尔不是把历史作为哲学的研究对象,而是把历史提升为一种具有原则高度的哲学体系。正如恩格斯所评价的那样:黑格尔第一次“把整个自然的、历史的和精神的世界描写为一个过程”并试图“揭示这种运动和发展的内在联系”。在这个意义上,黑格尔的历史哲学实现了历史观层面和哲学思维层面上的重要变革。与黑格尔不同,马克思不是要构建一种历史哲学,而是要构建一种为革命服务的理论武器。他明确地反对将历史哲学视为解锁世界历史的万能钥匙,强调要扬弃历史哲学的“超历史性”和“抽象性”,哲学是为历史服务的而不是相反。因此,马克思所要做的是对于黑格尔历史哲学的扬弃,汲取其哲学所特有的辩证思维方式,以现实的世界历史为根本理论根基,在批判与建构中逐步构建和完善世界历史思想。

1. Marx inherited and surpassed the mode of thinking with a historical sense characteristic of Hegel’s philosophy, elevating it into a truly realistic and historical theoretical principle. The prominent feature of Hegel’s philosophy of history lies in his examination of world history within the realm of “spirit,” while simultaneously understanding the self-movement displayed by “spirit” within world history. Although the theme of his philosophy is “absolute spirit,” it takes the occurrence and development of real world history as a reference coordinate for synchronous examination. In short, Hegel dialectically unified the occurrence and development of world history with the self-movement of spirit, achieving a unity of reaching the truth of history and unlocking the mystery of spirit, thereby displaying a great historical sense. This is not only a prominent feature of his philosophy of history but also an important contribution he made in this field. The historical sense displayed by Hegel’s philosophy also permeates the basic principles and paths of his entire philosophical research. Hegel believed that the object of philosophical study is the most concrete, because the history that philosophy confronts includes all aspects of reality; it must not only focus on “concrete objects in their concrete forms” but also “trace the necessary developmental process of this object.” The importance of this assertion lies in pointing out, from the perspective of the essential characteristics of philosophy and its methodology, that philosophy is a doctrine tending toward reality and based on reality; there is no philosophical theory detached from history and thus from reality. Hegel explicitly raised and confirmed this point, thereby achieving a transcendence of previous philosophies of history. Karl Löwith pointed out: “Hegel’s achievement contains not only a philosophy of history and a philosophical history, but unlike any previous philosophy, his entire system is historically thought in such a fundamental way.” As Engels commented, Hegel’s mode of thinking possesses a “great historical sense.” It is precisely this mode of thinking with a historical sense that creates opportunities for philosophy to actually touch reality, profoundly influencing and aligning with Marx’s philosophical views.

1.马克思继承并超越了黑格尔哲学所具有历史感的思维方式,使其上升为真正具有现实性和历史性的理论原则。黑格尔历史哲学的突出特点在于,他把世界历史置于“精神”领域内进行考察,同时,把“精神”所展现的自我运动置于世界历史中进行理解,虽然其哲学的主题是“绝对精神”,但却是以现实的世界历史的发生和发展为参考坐标进行同步考察。简而言之,黑格尔将世界历史的发生发展与精神的自我运动辩证统一起来,达至历史本真与解锁精神的奥秘相统一,展现了一种伟大的历史感。这不但是其历史哲学的突出特点,而且也是他在这一领域中所做出的重要贡献。黑格尔哲学所展现的历史感同时也渗透到他的整个哲学研究的基本原则和路径当中。黑格尔认为,哲学所研究的对象是最具体的,因为哲学所面对的历史包含着实在的各个方面,不但要关注历史的“具体形式中的具体对象”,而且要“追溯这个对象的必然发展过程”。这一论断的重要性在于,从哲学的本质特性和哲学的方法论的角度指明了哲学是趋向现实并且是以现实为依据的学说,脱离历史从而脱离现实的哲学理论是不存在的,黑格尔正是明确提出并确证了这一点,从而实现了对于以往历史哲学的超越。卡尔·洛维特指出:“黑格尔的业绩不仅包含着一种历史哲学和一种哲学历史,而且与此前的任何哲学都不一样,他的整个体系都是以如此根本的方式历史地思维的。”正如恩格斯所评价的那样:黑格尔的思维方式有一种“巨大的历史感”。正是这种具有历史感的思维方式,给哲学实际地触动现实创造机会,深刻影响并且契合马克思的哲学观点。

However, merely having a historical sense is insufficient; what Marx sought to construct was a theoretical weapon with reality and historicity. In the “Introduction to a Contribution to the Critique of Hegel’s Philosophy of Right,” Marx pointed out: “The weapon of criticism cannot, of course, replace criticism by weapons; material force must be overthrown by material force; but theory also becomes a material force once it has gripped the masses.” The question lies in how to construct a thorough theory; in other words, how to accurately grasp this real world. This requires a thorough transformation in theoretical thinking. In Marx’s view, Hegel merely “found an abstract, logical, speculative expression for the movement of history,” so it remains history in ideas, history in concepts; the occurrence and development of world history are merely the self-movement of “reason without a body.” In this regard, the principle of historicity in Hegel’s philosophy is insufficient and may vanish at any time. Marx believed that to confirm real history, one must first confirm real human beings. According to the explanatory principle of historical materialism, real human beings are “actual, active human beings,” that is, human beings who continuously confirm themselves through perceptual activity, i.e., practice. Therefore, only by replacing the self-movement of “reason without a body” with the practical activity of real human beings can the ideological illusion be broken and the truth of history be restored. Only by discarding the abstract speculative idealist mode of thinking and emphasizing the historical materialist mode of thinking starting from reality can a truly realistic and historical theoretical principle be formed, thereby forging a revolutionary theoretical weapon.

然而,仅仅具有历史感是不够的,马克思所要构建的是具有现实性与历史性的理论武器。在《<黑格尔法哲学批判>导言》中,马克思指出:“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。”问题在于如何构建一种彻底的理论,换言之,如何准确把握这个现实的世界,这就需要从理论思维上进行彻底的变革。在马克思看来,黑格尔只是“为历史的运动找到抽象的、逻辑的、思辨的表达”,因此,还只是理念中的历史,观念中的历史,世界历史的发生和发展只是“无人身的理性”的自我运动,就此而言,黑格尔哲学所具有的历史性原则是不足的,随时会消失殆尽。马克思认为,要确认现实的历史首先要确认现实的人。按照历史唯物主义的解释原则,现实的人就是“从事实际活动的人”,就是通过感性活动即实践而不断确证自身的人。因此,只有以现实的人的实践活动代替“无人身的理性”的自我运动,才能破除意识形态幻象,还原历史的本真。也只有摒弃抽象思辨的唯心主义的思维方式,强调从现实出发的历史唯物主义的思维方式,才能够真正形成具有现实性和历史性的理论原则,进而塑造革命性的理论武器。

2. The different understanding of “history” is an important point of divergence between Marx and Hegel, and it is also the entry point for Marx’s sublation of Hegel’s philosophy of history. “History,” as a common philosophical theme for both Marx and Hegel, occupies different positions and functions in their respective systems. For Hegel, history serves philosophy; for Marx, philosophy serves history. This reflects not only a fundamental difference in their views of history but also a different understanding of philosophy itself. In the “Introduction to A Contribution to the Critique of Hegel’s Philosophy of Right,” Marx explains the mission of modern philosophy: “The abolition of religion as the illusory happiness of the people is the demand for their real happiness. The demand to give up the illusions about their condition is the demand to give up a condition that requires illusions. The criticism of religion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo.” [2]2 Karl Marx, *Grundrisse* (1857-1858), Introduction. Thus, Marx targets the real liberation of human beings within the scope of world history, discussing world history in terms of human emancipation and the practical demands of revolution. For Hegel, by contrast, world history is merely the arena for the self-knowledge of Spirit, and within the framework of modern philosophy, the concept of Reason has always occupied a dominant position. Therefore, the fundamental principle for exploring the cosmic Spirit and human history is that “Reason rules the world”; under this principle, world history is a “rational process.” Whether in the human world, the natural world, or the spiritual world, the purpose of Reason is the absolute purpose of all things. In short, history is subordinated to Reason. Consequently, this core idea of Hegel cannot be transformed into a revolutionary theory, because the dialectical movement of Spirit—a conception that dwells within the elements of history—aims at “absolute knowledge,” i.e., the exploration of the driving Spirit behind events. At the same time, constrained by the construction of a philosophical system, the mode of abstract speculative thinking suffocates the critical and revolutionary character of dialectics. Even the process of national unification and the development of world history are reduced to rigorous logical deduction; all history becomes the history of thought. In sum, for Hegel, history is merely a process conforming to the dialectical movement of thought; Hegel’s “philosophy of history” not only fails to grasp real historical activity but also plunges the system itself into conservatism.

2.对于“历史”的不同理解是马克思与黑格尔的重要分歧点,同时也是马克思对黑格尔历史哲学进行扬弃的切入点。“历史”作为马克思与黑格尔共同的哲学主题,在二者那里却有着不同的地位和作用。黑格尔的历史是为哲学服务的,而对马克思来说,哲学是为历史服务的,这不仅体现着历史观上的根本差异,而且也体现着对于哲学的不同理解。在《<黑格尔法哲学批判>导言》中,马克思对现代哲学的使命进行了说明:“真理的彼岸世界消逝以后,历史的任务就是确立此岸世界的真理。人的自我异化的神圣形象被揭穿以后,揭露具有非神圣形象的自我异化,就成了为历史服务的哲学的迫切任务。”由此可见,马克思所针对的是世界历史范围内人的现实的解放问题,是在人类解放和现实的革命诉求层面讨论世界历史。而黑格尔所理解的世界历史,只是精神自我认识的运动场域,并且在近代哲学的观念中,理性概念一直占据着主导地位,因此,探索宇宙精神以及人类历史首先需要秉持的根本原则就是“理性统治世界”,在这一原则下,世界历史就是一个“合乎理性的进程”。无论在人类世界、自然世界或是精神世界中,理性的目的就是所有事物的绝对目的。简言之,历史是屈从于理性的。因此,黑格尔的这一核心思想是不能够转化为革命性理论的,因为精神的辩证运动这种存活在历史的要素之中的构思,其目标是“绝对知识”即探索事件背后的推动性精神。同时,囿于哲学体系的建构,抽象思辨的思维方式也窒息了辩证法的批判性与革命性。有关民族国家的统一进程乃至世界历史的发展进程也都属于严密的逻辑推理,一切历史都沦为思想的历史。总之,历史在黑格尔那里只不过是一个符合思想辩证运动的过程,黑格尔的“历史哲学”不仅不能够把握真实的历史活动,而且还使体系自身陷入保守主义。

The reason Marx refused to construct a philosophy of history is that the essence of any “general philosophy of history” is “supra-historical”; it always attempts to provide a unified “abstract formula” for every epoch and every nation based on some rational idea. Although Hegel brought about a transformation within the field of the philosophy of history, under the dominance of an abstract speculative idealist mode of thinking, he still could not truly touch reality. He could only conceptually interpret the “rational” process of world history under the presupposition of the absolute dominance of absolute Reason. Marx believed that “history is nothing but the activity of man pursuing his aims,” [3]3 Karl Marx, *Capital*, Volume I, Preface to the First German Edition (1867). and that world history is continuously developed and changed through the practical, sensuous activity of human beings. Therefore, world history is a real historical process of development that conforms to the laws of human historical development. At the same time, the various stages of world history do not correspond to the stages of the self-movement of Spirit; rather, they are indelibly marked with distinct characteristics of the times. The characteristics of the times are objective and real, and only through an accurate grasp of these characteristics can one see through the development of the times, reveal the maladies of the times, and thereby shape revolutionary theory.

马克思之所以拒绝构建一种历史哲学,是因为作为“一般历史哲学”的实质是“超历史的”,它总是试图以某一理性的理念为各个时代和民族提供统一的“抽象公式”。虽然黑格尔实现了历史哲学领域内的变革,但是在抽象思辨的唯心主义的思维方式主导下,仍然无法真正地触碰现实,只能在预设绝对理性的绝对支配下,观念地阐释着“合乎理性”的世界历史的进程。马克思认为,“历史不过是追求着自己目的的人的活动而已”,世界历史是通过人的现实感性实践活动而不断发展和变化的,因此,世界历史是符合人类历史发展规律的现实的历史发展过程。同时,世界历史的各个阶段并不是对应着所谓的精神的自我运动的各个阶段,而是实实在在地烙印着鲜明的时代特征。时代特征是客观的、现实的,并且只有通过对于时代特征的准确把握,才能够透视时代发展与揭示时代弊病进而塑造革命性理论。

3. The reason Marx criticized Hegel’s philosophy of history and even his entire philosophical system is not only that its abstract speculative idealist mode of thinking inverted the relationship between thought and reality, but, more importantly, that the theoretical consequence of this view of history and philosophy was a mistaken understanding of the epoch of world history. The “Eurocentrism” evident in Hegel’s *Lectures on the Philosophy of World History* is one example. Hegel believed that the World Spirit follows a law of “rising in the East and setting in the West,” that “Europe is absolutely the West,” and is “the end of world history.” He emphasized that only by grasping the ultimate purpose of the Reason of world history could Spirit be effectively transmitted, rather than making futile sacrifices that lead to historical tragedy. Herder held an even more radical “theory of civilized races,” arguing that only in Europe could human life be truly historical and develop into ever higher forms, and that the European model was the true form of human civilization. Whether “Eurocentrism” or the “theory of civilized races,” both are essentially bourgeois ideologies, affirming to a certain extent capitalist society and its values. The most absurd aspect is the denial of the possibility for peoples and nations outside Europe to create world history—this is an ideological hegemonism. As R. G. Collingwood evaluated it: “This idea, we know, is scientifically groundless and politically disastrous.” [4]4 Karl Marx and Friedrich Engels, *The German Ideology* (1845-1846). Therefore, Marx necessarily had to criticize and correct the mistaken understanding of the epoch of world history found in Hegel’s philosophy and even in all of modern philosophy. Marx pointed out: “You cannot transcend [aufheben] philosophy without realizing it.” [5]5 This refers to Marx’s analysis in *The German Ideology* of the three forms of ownership (tribal, ancient communal and state, and feudal or estate property) corresponding to different stages of the division of labor. That is to say, only by revealing the real social and historical conditions from which a philosophy arises can one truly criticize and thereby transcend a philosophy. Thus, ideological critique and socio-historical critique are complementary, and Marx necessarily undertook to reveal and critique real history—that is, the history of capitalist society—thereby fulfilling the philosophical mission of “changing the world” and achieving the theoretical goals of Marxist doctrine.

3.马克思之所以对黑格尔的历史哲学乃至整个哲学体系进行批判,不仅在于其抽象思辨的唯心主义的思维方式颠倒了思想与现实的关系,而且更为重要的是这种历史观和哲学观所导致的理论后果是对于世界历史时代的错误认知。黑格尔在《历史哲学》中所体现的“欧洲中心主义”就是一个代表。黑格尔认为,世界精神遵循着“东升西落”的规律,“欧洲绝对是西方”,是“世界历史的终点”,他强调,只有掌握世界历史之理性的终极目的,才能有效地传递精神,而不是去做无谓的牺牲而带来历史悲剧。而赫尔德持有更为激进的“文明种族论”,他认为,只有在欧洲,人类的生命才是真正历史性的,才有条件发展为愈来愈高的形式,欧洲模式是真正的人类文明形式。无论是“欧洲中心主义”还是“文明种族论”,实质上都属于资产阶级的意识形态,一定程度上都肯定了资本主义社会及其价值观念。最为荒谬的是,否定欧洲以外的民族和国家创造世界历史的可能性,这是一种意识形态的霸权主义。正如柯林武德所评价的那样:“这种观念,我们知道在科学上是毫无根据的,而且在政治上是灾难性的。”因此,马克思必然要对黑格尔哲学乃至整个近代哲学的关于世界历史时代的错误认知进行批判和纠正。马克思指出:“不使哲学成为现实,就不能够消灭哲学。”这即是说,只有揭示哲学所得以产生的现实的社会历史根源,才能够真正地批判进而消灭一种哲学。因此,意识形态批判与社会历史批判是相辅相成的,而马克思必然是以对现实的历史即资本主义社会的历史进行揭示和批判,从而践行“改变世界”的哲学宗旨,进而达成马克思主义学说的理论目标。

Marx’s thought on world history is a continuation and elevation of the great sense of history displayed in Hegel’s philosophy, and it is the best interpretation of the relationship between philosophy and the times. At the same time, the thought on world history exists as a revolutionary theoretical weapon, possessing a distinct revolutionary character and practical orientation. This revolutionary character and practical orientation are concretized through the accurate identification of the characteristics of the times. Taking the revelation of the characteristics of the capitalist epoch as its core, it demonstrates the transitory nature of capitalist rule over world history and the historical trend toward its inevitable demise—this is also the original theoretical intention of Marx’s thought on world history.

马克思世界历史思想是对黑格尔哲学所展现的伟大的历史感的延续和升华,是对哲学与时代关系的最好诠释。同时,世界历史思想是作为一种革命性的理论武器而存在的,有着鲜明的革命性和现实指向性,并且这种革命性和现实指向性是通过对于时代特征的准确认定而落实下来的。以揭示资本主义时代特征为核心,从而对于资本主义统治世界历史的暂时性及其必然走向灭亡的历史趋势进行论证,这也是马克思世界历史思想的理论初衷。

II. The Epochal Characteristics of “History Becoming World History”

二、“历史转变为世界历史”的时代特征

Marx provided a historical materialist interpretation of the relationship between philosophy and the times, pointing out that any genuine philosophy is the “quintessence of the spirit of the age” and the “living soul of civilization.” [6]6 Karl Marx and Friedrich Engels, *The German Ideology*. This great reinterpretation redefines the function and value of philosophy, while also reflecting Marx’s profound understanding and transformation of philosophy. As a genuine philosophy that serves history, it must critically inherit the achievements of the times, profoundly reveal the maladies of the times, and scientifically guide the future of the times. All of this is based on and presupposes an accurate reflection of the characteristics of the times. Marx’s thought on world history precisely provides an accurate summary of the characteristics of the times. In *The German Ideology*, Marx summarizes the characteristics of his epoch as “history becoming world history,” a summary that is fully elaborated through its extension into two major conclusions.

马克思对于哲学与时代的关系做出了历史唯物主义的阐释,他指出:任何真正的哲学都是“时代精神的精华”和“文明的活的灵魂”。这一伟大阐释重新定义了哲学的职能与价值,同时也体现了马克思对于哲学的深刻理解与变革。作为服务于历史的真正的哲学就要做到批判地继承时代成果、深刻地揭示时代通病并且科学地指引时代未来,而所有这一切都是以准确反映时代特征为基础和前提的,马克思的世界历史思想正是提供了对于时代特征的准确概括。在《德意志意识形态》中,马克思将所处时代的特征概括为“历史转变为世界历史”,这一概括通过延伸为两大结论而得到充分阐发。

1. The era in which Marx lived was that of a world history initiated and dominated by capitalism. In *The German Ideology*, Marx centrally presented his world-historical thought and provided a key definition: “The more the spheres of mutual interaction expand in the course of this development, the more the original closed state of the various nations is eliminated due to the increasingly perfected mode of production, intercourse, and the division of labor among different nations that naturally arises from intercourse, the more history becomes world history.” Marx in fact points to two preconditions for “history becoming world history”: the transition of nations from a closed to an open state and the continuous expansion of intercourse activities. Both of these, in turn, change on the basis of the increasing perfection of the mode of production and the mode of intercourse

1.马克思所处的时代是资本主义开创并主导的世界历史时代。在《德意志意识形态》中,马克思集中展示了世界历史思想并做出了关键性定义:“各个相互影响的活动范围在这个发展进程中越是扩大,各民族的原始封闭状态由于日益完善的生产方式、交往以及因交往而自然形成的不同民族之间的分工消灭得越是彻底,历史也就越是成为世界历史。”马克思实则指出了“历史成为世界历史”的两个前提条件:各民族从封闭走向开放的状态以及交往活动的不断扩大,而这两点又是基于生产方式和交往方式的日益完善,以及分工的不断发展的情况而变化的。实际上,关于这些方面的考察主要集中在马克思对于私有制发展的三个阶段的阐述上,而私有制的发展阶段对应着资本主义的各个发展阶段。因此,在历史转变为世界历史的过程中,其重要的形成阶段就是资本主义的发展阶段。马克思正是通过对这一历史发展进程的考察,追溯资本主义的历史性根源,进而为我们展现了资本主义的实质及其开创并统治的世界历史时代。

In *Capital*, Marx points out that what distinguishes one historical epoch from another is not what is produced, but the means of labor used for production; these are both a gauge of the development of the productive forces and an indicator of social relations. In the process of history’s transformation into world history, technological progress is not only the deepest real foundation for changes in the form of human civilization, but also an effective way to empirically examine world history and summarize the characteristics of the epoch. Marx accurately grasped the hallmark of technological progress in his own era—the development of large-scale industry—and on this basis unfolded his deep critique of capitalism. He points out that large-scale industry is the hallmark of technological progress, while the world market is the product of the continuous development of productive forces, the social division of labor, and relations of exchange brought about by technological progress. Large-scale industry and the world market are both the instruments by which capitalism inaugurated the epoch of world history and the tools by which capitalism exercises its rule across the globe. On the one hand, large-scale industry universalizes competition, forcefully dragging every country into the modernized world market, so that no country can “close its doors to the outside world”; on the other hand, the development of large-scale industry means that the needs of every country and every individual are satisfied only through dependence on the whole world. These conditions become the direct driving force for the flourishing of capitalism and the rise of the bourgeoisie. As early as the *Economic and Philosophic Manuscripts of 1844*, Marx revealed the significance of industry for capitalism’s global rule: industrial capital is “the completed objective form of private property,” so the rise and development of industrial capital represents private property’s “completion of its domination over man” and its becoming “in the most universal form a world-historical force.”

马克思在《资本论》中指出,区分一个历史时代,不在于生产什么,而在于用什么劳动资料进行生产,这既是生产力的测量计,也是社会关系的指示计。在历史转变为世界历史的过程中,技术进步既是人类文明形态变革的最深层次的现实基础,同时也是实证地考察世界历史并概括时代特征的有效途径。马克思准确把握了所处时代的技术进步的标志即大工业的发展,并以此展开了对于资本主义的深层批判。他指出,大工业是技术进步的标志,而世界市场则是由技术进步所带来的生产力和社会分工以及交往关系不断发展的产物。大工业和世界市场既是资本主义开创世界历史时代的利器,也是资本主义在全世界范围内进行统治的工具。一方面,大工业使竞争普遍化,强有力地将各个国家卷入现代化的世界市场之中,各个国家不再“闭关自守”;另一方面,大工业的发展使每个国家以及每一个人的需求都依赖于整个世界而获得满足。这些条件都成为了资本主义的繁盛与资产阶级的崛起的直接动力。而早在《1844年经济学哲学手稿》中,马克思就揭示了工业的发展对于资本主义进行世界性统治的意义:工业资本是作为“私有财产的完成了的客观形式”,因此,工业资本的崛起和发展代表着私有财产“完成它对人的统治”,并且“以最普遍的形式成为世界历史性的力量”。

Marx reveals the historical fact that capitalism inaugurated and rules the epoch of world history through the most intuitive form of historical retrospection, and, with highly penetrating historical thinking, summarizes the epochal characteristic of “history’s transformation into world history.” There is no denying that capitalism was the historical choice of Marx’s own era, demonstrating historical progress and development. Yet Marx sharply points out that this progress was achieved at the expense of the interests of the vast majority of the people, realizing only the interests of a minority, and manifesting itself as power politics and hegemonism. All of these insights of Marx lay the foundation for further transformation into a more revolutionary conception of world history.

马克思以最直观的历史性追溯的方式揭示了资本主义开创并统治世界历史时代的历史事实,并且以极具穿透力的历史性思维概括出“历史转变为世界历史”的时代特征。不可否认,资本主义是马克思所处时期的历史的选择,展现了历史的进步与发展,然而马克思尖锐地指出,这种进步是以牺牲广大人民的利益换取的,只是少数人的利益的实现,展现了一种强权统治和霸权主义。马克思的所有这些认知都为进一步转换成一种更具革命性的世界历史思想而奠定基础。

2. Capitalism does not possess a fully world-historical significance; only when the communist era is reached can a fully world-historical significance be realized. Marx believes that although capitalism inaugurated the epoch of world history, it does not possess a fully world-historical significance. In other words, capitalism is merely a stage in the development of human history, not the eternal answer to historical development; only communism, which takes the free and comprehensive development of the individual as its goal and ideal, can realize a fully world-historical significance. In fact, the core content of Marx’s doctrine is its analysis of capitalism, and the purpose of the entire doctrine is to demonstrate the historical inevitability of capitalism’s demise. It can be said that the thought of world history most concentratedly displays this purpose of the doctrine, and the identification of the epochal characteristic of “history’s transformation into world history” is also accomplished through the revelation and critique of actual history, i.e., capitalist society and its mode of production. Marx sharply points out that capitalism holds absolute dominance in social production and thereby absolute ruling power in the political sphere, and this rule is itself world-historical. To put it further, the bourgeoisie, driven by capital, exports and expands its political system, mode of production, and ideology across the globe: “It compels them to introduce what it calls civilization into their countries, i.e., to become bourgeois themselves. In a word, it creates a world after its own image.” [7]7 Karl Marx and Friedrich Engels, *The Communist Manifesto* (1848). It is precisely by perceiving this hegemonism of the capitalist epoch of world history that Marx profoundly reveals the contradictions and conflicts, imbalances and inequalities, exploitation and oppression of capitalist society in the process of “history’s transformation into world history,” and ultimately points to the nature of capital and the limitations of the capitalist mode of production. This thread is clearly laid out in Marx’s works. In *The German Ideology*, Marx primarily carries out a critique of ideology; while settling accounts with “our former philosophical conscience,” he points out that the current ideology is an expression of the spiritual power of the ruling class, serving to defend those in power. In *Capital*, he offers a more comprehensive critique of capitalism. The goal of Marxist philosophy is to demonstrate and proclaim the inevitable demise of modern bourgeois private property and to elucidate the world-historical mission of the proletariat.

2.资本主义不具有完全的世界历史意义,只有进入到共产主义时期才能实现完全的世界历史意义。马克思认为,资本主义虽然开创了世界历史时代,但是并不具有完全的世界历史意义。换言之,资本主义只是人类历史发展的一个阶段而不是历史发展的永恒答案,只有以人的自由而全面发展为目标和理念的共产主义才能实现完全的世界历史意义。实际上,马克思学说的核心内容就是对于资本主义的分析,整个学说的目的也是论证资本主义必然灭亡的历史性趋势。可以说,世界历史思想最为集中地展现了这一学说的目的,并且对于“历史转变为世界历史”的时代特征的认定,也是通过对于现实的历史即资本主义社会及其生产方式的揭示和批判来完成的。马克思尖锐地指出,资本主义在社会生产中占有绝对主导权,进而在政治领域中占有绝对统治权,而这种统治也是世界历史性的。进言之,资产阶级以资本为驱动力在全世界范围内进行政治制度、生产方式以及意识形态的输出和扩张,“它迫使它们在自己那里推行所谓的文明,即变成资产者。一句话,它按照自己的面貌为自己创造出一个世界”。正是洞察到了资本主义的世界历史时代的这种霸权主义,马克思深刻揭示了在“历史转向世界历史”的时代进程中,资本主义社会的矛盾与冲突、失衡与不平等、剥削与压迫,并且最终指向的是资本的本性和资本主义生产方式的局限性。这一脉络清晰地展现在马克思的著作中,马克思在《德意志意识形态》中主要进行的是意识形态批判,在清算“从前的哲学信仰”的同时,指出当前的这种意识形态是统治阶级精神力量的表现,是为当权者辩护。在《资本论》中,对资本主义进行了更为全面的批判。马克思主义哲学的目标就在于论证并宣告现代资产阶级所有制必然灭亡并阐明无产阶级的世界历史使命。

Unlike the historian’s “representational thought about representations” or the positivist’s “uncritical and unhistorical proof,” what Marx demands is an all-round analysis of actual history, i.e., capitalist society and its mode of production, especially a historical critique from the essential critical dimension of historical materialism. World history is inaugurated by capitalism, but tracing back to the essence, “the entire so-called world history is nothing but the process of man’s creation through human labor.” [8]8 Karl Marx and Friedrich Engels, *The German Ideology*. From this perspective, Marx reveals the real predicament of man, who gradually loses his dominant position under capitalist society. At the same time, Marx points out that the degree of human emancipation is positively correlated with history’s transformation into world history. The goal of communism is ultimately to enable humanity not only to escape the situation where the minority rules the majority, but also to escape “the dehumanization of typical human activities.” Therefore, only in the third stage—the stage of the free and comprehensive development of the individual, i.e., the communist era—can history fully transform into world history and thereby possess a fully world-historical significance.

不同于历史学家做出的“关于表象的表象性思想”,也不同于实证主义者做出的“非批判的和非历史的证明”,马克思所要求的是对于现实的历史即资本主义社会及其生产方式的全方位剖析,特别是以唯物史观的本质性的批判维度进行历史性批判。世界历史是由资本主义开创的,但是追溯本质,“整个所谓世界历史不外是人通过人的劳动而诞生的过程”。在这一视角下,马克思揭示出资本主义社会下逐渐丧失主导地位的人的现实困境,同时,马克思指出,人的解放程度与历史转变为世界历史呈正相关性,共产主义的目标就是使人类最终不仅要摆脱少数服从多数的情况,还要摆脱“典型人类行为活动中的非人性化”,因此,只有在第三阶段即人的自由而全面发展时期,也就是共产主义时期,历史才能完全转变为世界历史,从而具有完全的世界历史意义。

Marx’s thought of world history, with the characteristics of the epoch as its core, is not only an important component of Marx’s doctrine but also serves as the ideological weapon of the proletarian revolution, possessing a clear practical orientation. At the same time, this thought demonstrates the theoretical purport of Marxist philosophy: by seeking the spirit of the epoch, it becomes “the quintessence of the spirit of the epoch,” and by guiding the new form of human civilization, it becomes “the living soul of civilization.” [9]9 Sun Zhengyu, *Philosophical Reflections on the Era* (Beijing: Beijing Normal University Press, 2018), p. 3. Identifying the characteristics of the epoch as the core content of Marx’s thought of world history also lays the foundation for further exploring the unique value and significance of this thought.

以时代特征为核心的马克思世界历史思想不仅是作为马克思学说的重要组成部分,而且同样是作为无产阶级革命的思想武器,具有明确的现实指向性。同时,这一思想也展现了马克思主义哲学通过探寻时代精神而成为“时代精神的精华”,通过指引人类文明新形态而成为“文明的活的灵魂”的理论旨趣。将时代特征认定为马克思世界历史思想的核心内容也为进一步探索这一思想的独特价值与意义奠定基础。

III. The Contemporary Value of Marx’s World History Thought

三、马克思世界历史思想的当代价值

General Secretary Xi Jinping has pointed out: “Marxism is a scientific theory that creatively reveals the laws of human social development.” [1]1 Xi Jinping, “Speech at the Commemoration of the 200th Anniversary of the Birth of Karl Marx,” May 4, 2018. The greatest value of Marxist philosophy lies in providing humanity with a “great tool of cognition.” In this regard, Marx’s concept of world history, based on revealing the characteristics of the era, accurately grasps the pulse of the times and discerns the spirit of the era through its revelation of the laws of human historical development, especially through its critique of actual history, i.e., capitalist society and its mode of production. Marx’s concept of world history not only enhances the intelligibility of historical materialism but also broadens the theoretical horizon of Marxist philosophy, while simultaneously demonstrating the contemporaneity of Marxist doctrine.

习近平总书记指出:“马克思主义是科学的理论,创造性地揭示了人类社会发展规律。” 马克思主义哲学最为重大的价值就在于给人类提供了“伟大的认识工具”。就此而言,马克思世界历史思想以揭示时代特征为基础,通过对人类历史发展规律的揭示,特别是通过对现实的历史即资本主义社会及其生产方式的批判,马克思准确把握时代脉搏,洞察时代精神。马克思世界历史思想不但增强了唯物史观的可理解性,而且拓宽了马克思主义哲学的理论视野,同时也展现了马克思主义学说的当代性。

1. Marx elevated the concept of world history to the level of the laws of human historical development. Through a historical tracing of capitalism, he revealed the laws of capitalist development and thereby pointed the way for humanity’s future development. Marx suggested an important viewpoint: “The anatomy of man is a key to the anatomy of the ape.” [2]2 Karl Marx, *Grundrisse* (1857-1858), Introduction. This viewpoint serves to illustrate the significance of exploring advanced forms of civilization for revealing lower forms of civilization, and the crucial point lies in the mutual interpretability between the two. Specifically, the anatomy of capitalism is an important means of exploring earlier stages of human social development; at the same time, tracing the stages of human social development prior to capitalism is precisely the way to reveal the historical roots of capitalism. Marx’s two great discoveries—both the law of surplus value and the law of human historical development—are based on a dialectical analysis of the contradictions of capitalist society, and their significance lies in deeply grasping and dissecting the core problems of capitalism.

1.马克思将世界历史思想上升到人类历史发展规律层面,通过对资本主义的历史性追溯揭示了资本主义的发展规律,进而指明了人类未来发展道路。马克思提示过一个重要观点,“人体解剖对于猴体解剖是一把钥匙”,这一观点在于说明探索高级的文明形态对于揭示低级文明形态的重要意义,而最为关键的在于二者之间的互释性。具体来说,对于资本主义的解剖是探索从前的人类社会发展的重要手段,同时,追溯资本主义之前的人类社会发展阶段就是揭示资本主义的历史性根源。马克思的两大发现,无论是剩余价值规律,还是人类历史发展规律,都是基于对资本主义社会矛盾的辩证分析,其意义在于深入把握和透析资本主义的核心问题。

Marx’s concept of world history, by tracing the process of historical development, makes accurate generalizations and deductions about the laws and trends of human social development. In this process, the most important thing is to achieve this goal through the form of theoretical critique. Just as *Capital* is not political economy but “a critique of political economy,” [3]3 Karl Marx, *Capital*, Volume I, Preface to the First German Edition (1867). Marx’s concept of world history, with the characteristics of the era as its core content, focuses on revealing and criticizing the sharp contradictions of the capitalist mode of production and its relations of production. It elucidates that capitalism, as a specific stage of human historical development, is transitory and not an eternal direction of development, whereas communism, with the free and comprehensive development of the individual as its guiding principle, possesses a fully world-historical significance. Although capitalism constantly trumpets its own world-historical significance, it is in fact incapable of shouldering a world-historical mission. This is also an important conclusion that Marx sought to reach through his concept of world history, one that aligns with the entirety of Marxist doctrine.

马克思的世界历史思想是通过追溯历史发展过程从而对于人类社会发展规律和趋势做出准确的概括和推演,在这一过程中,最为重要的是通过理论批判的形式达成这种目的。正如《资本论》,不是政治经济学,而是“政治经济学批判”。以时代特征为核心内容的马克思的世界历史思想专注于对资本主义生产方式及其生产关系的尖锐矛盾的揭示和批判,阐明了资本主义作为人类历史的一定的发展阶段是有其暂时性的,并不是永恒的发展方向,而以人的自由而全面发展为主旨的共产主义才具有完全的世界历史意义。资本主义虽然不断鼓吹自己的世界历史意义,但实际上不能肩负起世界历史性的使命,这也是马克思通过世界历史思想所要达成的与整个马克思主义学说相契合的重要结论。

2. The concept of world history is rooted in the theoretical foundation of Marxist philosophy. It not only enhances the intelligibility of historical materialism but also provides a new dimension for comprehensively grasping Marx’s theoretical doctrine. The concept of world history serves the overall theoretical doctrine of Marx, and as a part of that doctrine, it is undoubtedly rooted in the mode of thinking of Marxist philosophy, manifests the philosophical revolution that Marx achieved, and guides the philosophical theme of Marx’s “changing the world.”

2.世界历史思想植根于马克思主义哲学的理论地基,不但增强了唯物史观的可理解性,而且为全面把握马克思的理论学说提供了新维度。世界历史思想是服务于作为整体的马克思的理论学说的,而作为学说的一部分无疑都植根于马克思主义哲学的思维方式,展现着马克思所实现的哲学革命,指引着马克思的改变世界的哲学主旨。

Marx’s concept of world history takes historical materialism as its theoretical basis; there is no independent concept of world history that is separate from historical materialism. On the one hand, historical materialism provides the theoretical perspective and basis for the philosophical viewpoints of the era put forward by the concept of world history. On the basis of historical materialism, Marx discerned the characteristic of the era that “history becomes world history” [4]4 Karl Marx and Friedrich Engels, *The German Ideology* (1845-1846). and delved into the essential dimensions of capitalism. For example, in his examination of the three periods in the development of private property, [5]5 This refers to Marx’s analysis in *The German Ideology* of the three forms of ownership (tribal, ancient communal and state, and feudal or estate property) corresponding to different stages of the division of labor. starting from the theoretical perspective of historical materialism, Marx surveyed the course of previous human social development. He was not only able to see the historical path of capital’s gradual movement toward independent development but also able to perceive, within the historical contradictory process of productive forces, modes of production, and relations of production, a series of deep-seated transformations in class relations and class status, modes of life and modes of thought, and thereby launch a comprehensive critique of capitalism. On the other hand, Marx traced the essence of world history back to historical materialism, thereby gaining a solid theoretical foundation and practical guidance. Marx pointed out that human sensuous activity creates the sensuous world, and the history of the world is manifested as the process of human sensuous activity, constantly changing along with human practical activity. In *The German Ideology*, a work in which Marx systematically expressed historical materialism, Marx started from the essential definition of world history, regarding continuous labor and creative production as the fundamental driving force for the transformation of history into world history. He emphasized grasping the changes in various aspects of human social life, thought, and concepts in the process of “history becoming world history,” while also stressing that such changes follow the laws of human historical development and the contradictory movement of productive forces and relations of production. “History becoming world history” is not the movement and expression of abstract categories such as “self-consciousness” or “world spirit,” but rather “a completely material, empirically verifiable act,” [6]6 Karl Marx and Friedrich Engels, *The German Ideology*. which directly demonstrates the core essence of historical materialism.

马克思世界历史思想是以唯物史观作为理论基础的,不存在脱离唯物史观的独立的世界历史思想。一方面,唯物史观为世界历史思想提出的时代性的哲学观点提供理论视角和依据。以唯物史观为基础,马克思洞察了“历史转变为世界历史”这一时代特征,并且深入到资本主义的本质性维度之中。如对于私有制发展的三个时期的考察,从唯物史观的理论视角出发,马克思透视了以往的人类社会发展历程,不但能看到资本逐步走向独立发展的历史性道路,而且能透视到在生产力、生产方式和生产关系的历史性的矛盾历程中,阶级关系与阶级地位、生活方式与思维方式等一系列深层次的转变,进而对于资本主义展开全方位批判。另一方面,马克思将世界历史的本质性导源回唯物史观进而获得了坚实的理论根基和现实指引。马克思指出,人的感性活动创造感性世界,而世界的历史就展现为人类的感性活动过程,并随着人类的实践活动而不断发生着变化。在《德意志意识形态》这一作为马克思系统地表达唯物史观的著作中,马克思从世界历史的本质定义入手,将连续不断的劳动和创造生产看作历史转变为世界历史的根本推动力,强调在“历史转变为世界历史”的过程中,把握人类社会生活、思维观念等各个方面的改变,同时强调这种改变遵循人类历史的发展规律,遵循生产力和生产关系的矛盾变化,“历史转变为世界历史”不是“自我意识”或“世界精神”等抽象范畴的运动和表达,而是“完全物质的、可以通过经验证明的行动”,这直接论证了唯物史观的核心要义。

3. Marx’s concept of world history, with the characteristics of the era as its core content, engages in theoretical exploration of practical problems. It not only broadens the theoretical horizon of Marxist philosophy but also demonstrates the contemporaneity of Marxist doctrine. On the one hand, Marx’s concept of world history’s identification of the characteristics of the era aligns with the purpose of Marxist philosophy to “change the world.” Accurately grasping the characteristics of the era is a prerequisite and condition for changing the world; without seeing through the essence of the era in which one lives, changing the world is impossible. The purpose of Marxist philosophy to “change the world” has a clear practical orientation: to change the current state of the era in which capitalism rules world history, and to realize communism, with the free and comprehensive development of the individual as its guiding principle. The concept of world history is precisely dedicated to revealing “the real movement which abolishes the present state of things,” [7]7 Karl Marx and Friedrich Engels, *The Communist Manifesto* (1848). i.e., the “existing premises” of communism, thereby pointing out the real “conditions of the movement.” [8]8 Karl Marx and Friedrich Engels, *The German Ideology*. In a certain sense, the concept of world history not only upholds the purpose of Marxist philosophy to change the world but is also an active theoretical practice of this purpose. On the other hand, Marx’s concept of world history is committed to exploring cutting-edge social realities and constantly pays attention to worldwide changes and trends. This is also a manifestation of the enduring vitality and creativity of Marxist philosophy. Professor Sun Zhengyu believes: “Philosophy is the era grasped in thought; any major philosophical problem originates from major practical problems of the era, and any major practical problem of the era deeply contains a major philosophical problem.” [9]9 Sun Zhengyu, *Philosophical Reflections on the Era* (Beijing: Beijing Normal University Press, 2018), p. 3. A genuine philosophical problem refers to one that corresponds to a real social problem. World history is the genuine problem that Marx posed, corresponding to the state of capitalist development at the time and the overall trends and changes in the world. At the same time, it is worth constantly emphasizing that Marx was first and foremost a revolutionary, and only then a philosopher; “the reason for Marxism’s existence is its commitment to the realization of political goals.” The concept of world history, as a theoretical practice of this goal, not only emphasizes the accurate identification of the characteristics of the era in which one lives but also emphasizes the precise grasp of the core essence of those identified characteristics, in order to adapt to a constantly changing world. This core essence is integrated into the fundamental academic viewpoints and historical mode of thinking of the entire Marxist philosophy, and this is also the theoretical direction for continuously exploring and perfecting Marx’s concept of world history.

3.马克思世界历史思想以时代特征为核心内容展开对于现实问题的理论探索,不但拓宽了马克思主义哲学的理论视野,而且展现了马克思主义学说的当代性。一方面,马克思世界历史思想对于时代特征的认定是与马克思主义哲学“改变世界”的宗旨相契合的。准确把握时代特征是改变世界的前提和条件,不能透视所处时代的本质,改变世界就无从谈起。马克思主义哲学“改变世界”的这一宗旨是有着明确的现实指向性的:改变资本主义统治世界历史时代的现状,实现以人的自由而全面发展为主旨的共产主义。而世界历史思想正是致力于揭示“消灭现存状况的现实的运动”,即共产主义的“现有前提”,从而指明现实的“运动的条件”。一定意义上讲,世界历史思想不但秉持着马克思主义哲学的改变世界的宗旨,而且是这一宗旨的积极的理论践行。另一方面,马克思世界历史思想致力于探索前沿的社会现实问题并且时刻关注着世界性的变化和趋势,这也是马克思主义哲学永葆活力和创造力的展现。孙正聿教授认为:“哲学是思想中所把握到的时代,任何重大的哲学问题都源于时代性的重大现实问题,任何时代性的重大现实问题都深层地蕴含着重大的哲学问题。”正的哲学问题,就是指它能够对应一个真实的社会现实问题。世界历史就是马克思提出的真问题,对应着当时的资本主义的发展状况与整个世界的发展趋势与变化。同时,值得不断强调的是,马克思首先是一个革命家,然后才是一个哲学家,“马克思主义存在的理由是致力于政治目标的实现”。世界历史思想作为这一目标的理论践行,不但强调对于所处时代特征的准确认定,而且强调对所认定时代特征的核心要义的准确把握,以适应不断变化的世界,这一核心要义是融入在整个马克思主义哲学的根本的学术观点和历史性的思维方式之中的,这也是不断探究和完善马克思世界历史思想的理论方向。

Theoretical innovation guides great practice, and great practice shapes the theory of the era. As a great practitioner of Marxist doctrine, the Communist Party of China continuously interprets the scientific nature and truth of Marxism, thereby continuously advancing the development of Marxist doctrine. General Secretary Xi Jinping pointed out: “Why the Communist Party of China can succeed and why socialism with Chinese characteristics can work is ultimately because Marxism works!”[10]10 Xi Jinping, “Speech at the Ceremony Marking the Centenary of the Communist Party of China,” July 1, 2021. This is an extremely profound judgment. Why Marxism works stems not only from Marxism being deeply rooted in the broad and profound practice of humanity, but also from the fact that the century-long practice of the Communist Party of China has provided the foundation of life and the source of momentum for the innovation and development of Marxist doctrine. At a symposium on philosophy and social sciences, General Secretary Xi Jinping once cited Engels’s words: “A nation that wants to stand at the pinnacle of science cannot for a moment do without theoretical thinking.” In its century-long great practice, the Communist Party of China has inherited and developed Marxism’s practical thinking, historical thinking, and dialectical thinking. At the same time, the overall awareness, historical awareness, reflective awareness, and innovative awareness it has demonstrated in confronting epochal and global issues comprehensively manifest Marxist theoretical thinking and profoundly embody the spiritual essence of Marx’s world-historical thought.

理论创新引领伟大实践,伟大实践塑造时代理论。中国共产党作为马克思主义学说的伟大践行者,不断诠释着马克思主义的科学性与真理性,进而不断推动着马克思主义学说的发展。习近平总书记指出:“中国共产党为什么能,中国特色社会主义为什么好,归根到底是因为马克思主义行!”[12]这是极为深刻的论断,马克思主义为什么行,这不仅源于马克思主义深深植根于人类广泛而深刻的实践之中,而且源于中国共产党的百年实践为马克思主义学说的创新和发展提供了生命之基与动力之源。在哲学社会科学工作座谈会上,习近平总书记曾援引恩格斯的话:“一个民族要想站在科学的最高峰,就一刻也不能没有理论思维。”在百年伟大实践中,中国共产党继承和发展了马克思主义的实践思维、历史思维、辩证思维,同时,在面对时代性、世界性的问题时所展现出的全局意识、历史意识、反思意识、创新意识,全面展现了马克思主义理论思维,同时深刻体现了马克思世界历史思想的精神实质。

The “Resolution of the Central Committee of the Communist Party of China on the Major Achievements and Historical Experience of the Party over the Past Century,” adopted at the Sixth Plenary Session of the 19th Central Committee of the Communist Party of China, reviewed the history of the Party’s century-long great practice and comprehensively summarized the Party’s historic achievements and experience, bearing great historical significance. The Communist Party of China correctly identified the principal contradictions and main tasks of each historical period and historically summarized “why we were able to succeed in the past” and “how we can continue to succeed in the future.” In terms of innovation in epochal theory, it put forward major epochal propositions such as “building a community with a shared future for mankind” and “creating a new form of human civilization,” and pointed out: “Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era is contemporary Chinese Marxism, Marxism of the 21st century, and the essence of the times of Chinese culture and Chinese spirit, achieving a new leap in adapting Marxism to the Chinese context.” This not only scientifically elucidates the guiding ideology of the Communist Party of China but also reveals the contemporary form of Marxist doctrine as the “essence of the spirit of the times.” Accurately grasping the pulse of the times stems not only from the valuable experience summarized and elevated in century-long great practice but also from a profound understanding and practice of the true essence of Marxist doctrine. In its century-long great practice, the Communist Party of China, leading the Chinese people of all ethnic groups, has achieved self-reliance, hard work, and accumulated strength, realizing a great leap from standing up, growing rich, to becoming strong, and creating one world-renowned achievement after another. Precisely because the Communist Party of China accurately grasps the fate and direction of the times and actively practices Marxist theory and its path, it can historically usher in a new period of world history, lead a new era of world history, and continuously interpret the true and complete world-historical significance of communism as expounded by Marx.

党的十九届六中全会通过的《中共中央关于党的百年奋斗重大成就和历史经验的决议》回顾了中国共产党的百年伟大实践的历史,全面总结了党的历史性成就和经验,具有重大的历史意义。中国共产党正确地提出了各历史时期的主要矛盾和主要任务,历史性地总结了“过去我们为什么能够成功”以及“未来我们怎样才能继续成功”。在时代理论的创新上,提出了“构建人类命运共同体”“开创人类文明新形态”等重大的时代性的论断,并指出:“习近平新时代中国特色社会主义思想是当代中国马克思主义、二十一世纪马克思主义,是中华文化和中国精神的时代精华,实现了马克思主义中国化新的飞跃。”这不仅科学地阐释了中国共产党的指导思想,而且展现了马克思主义学说作为“时代精神的精华”的当代形态。准确把握时代脉搏,这不仅源于百年伟大实践中所总结和升华的宝贵经验,而且源于对马克思主义学说真谛的深刻领会和践行。在百年伟大实践中,中国共产党带领全国各族人民自力更生、艰苦奋斗、厚积薄发,实现了从站起来、富起来到强起来的伟大飞跃,创造了一个又一个举世瞩目的世界性成就。正是因为中国共产党对于时代命运和时代走向的准确把握,积极践行马克思主义理论及其道路,才能历史性地开创新的世界历史时期,引领新的世界历史时代,并且不断诠释着马克思所阐述的共产主义的真正的完全的世界历史意义。

Facing the current world situation of “changes unseen in a century,” new epochal features such as “the transformation of old and new drivers of the world economy,” “the accelerated evolution of the international landscape and power balance,” and “the profound reshaping of the global governance system,” along with new epochal issues like anti-globalization sentiments and trade protectionism, are gradually becoming prominent. Marxist philosophy must keep pace with the times and continuously broaden its theoretical horizons to adapt to global changes and trends. At the same time, in responding to human crises and challenges, we should be even more aware that this is not only a challenge to political decision-making but also a challenge to the economic system. In this historical process, choices and trends that possess world-historical significance—that is, those conforming to the laws of human historical development and being truly popular and historical—are continuously revealed, thereby continuously guiding the future direction of human development. This is also the fundamental theoretical appeal of Marx’s world-historical thought.

面对当前世界“百年未有之大变局”,“世界经济新旧动能转换”、“国际格局和力量对比加速演变”、“全球治理体系深刻重塑”等新的时代特征,逆全球化思潮与贸易保护主义等新的时代问题逐渐凸显,马克思主义哲学要紧跟时代步伐,不断地开拓理论视野以适应世界性的变化和趋势。同时,在应对人类性的危机与挑战时,我们更应该意识到,这不仅是对于政治决策的挑战,而且是对于经济制度的挑战。在这一历史过程中,不断地展现着具有世界历史意义的,也即符合人类历史发展规律的、真正的、人民的和历史的选择和趋势,从而不断地指引着人类未来发展方向,这也是马克思世界历史思想根本的理论诉求。

Online editor: Paul

网络编辑：保罗