Marx’s Thought on Labor and Its Contemporary Value

Introduction

引言

The development of modern science and technology has already brought about great changes in the form and content of labor. Re-examining Marx’s intellectual history, especially the history of his thought on labor, helps us to find relevant practical revelations from Marx’s texts.

现代科学技术的发展已经让劳动的形式和内容发生了很大的变化，重新梳理马克思的思想史，尤其是马克思的劳动思想史，有助于我们从马克思的文本中找到相关的现实启示。

I. The Process of Transformation in the Formation of Marx’s Early Thought on Labor

一、马克思早期劳动思想形成的嬗变过程

(1) Middle School Essay: The Vocational Outlook of Working for the Happiness of Mankind

(一)中学作文：为人类谋幸福的职业观

As early as in his essay “Reflections of a Young Man on the Choice of a Profession,” Marx expressed the vocational choice outlook of “working for the happiness of mankind,” holding that people have the right and freedom to choose a certain occupation, and that although the choice of profession may differ according to each person’s will, only a choice made under the guidance of reason and after careful deliberation is rational. The lofty values and vocational choice outlook that Marx developed in his youth undoubtedly possess rich philosophical implications; he considered the issues of the division of labor and the dignity of labor that lie behind the choice of profession. In other words, the professions brought about by the division of labor are themselves neither noble nor base; work that can be undertaken down-to-earthly, without aiming too high, and that truly aims to benefit mankind, is worthy of respect, and everyone can also obtain a dignified and happy life value in such a dignified profession.

早在《青年在选择职业时的考虑》一文中，马克思就表述过“为人类幸福而工作”的职业选择观，认为人有选择从事某种职业的权利和自由，而且尽管职业的选择可依每个人的意愿而所有不同，但在理性指导下的、经过人深思熟虑后的选择才是合理的。马克思青年时期就萌发出的崇高价值观和职业选择观无疑具有丰厚的哲学意蕴，他考虑到了职业选择背后涉及的分工问题和劳动尊严问题。换句话说，分工带来的职业本身没有高低贵贱之说，能够脚踏实地投入工作、不好高骛远，真正想着为人类谋福利的工作就是值得尊敬的，每个人也能在这种有尊严的职业中获得体面又幸福的人生价值。

(2) Doctoral Dissertation: The Awakening of “Self-Consciousness”

(二)博士论文：“自我意识”的觉醒

In his doctoral dissertation, “The Difference Between the Democritean and Epicurean Philosophy of Nature,” Marx highly praised Epicurean philosophy, holding that its atomic swerve motion achieved “pure being-for-self and independence from immediate determinate being,” demonstrating the existence of human free will. It must be emphasized that at this time Marx stood on an idealist position and had not yet turned his gaze to the real mode of existence of human beings—labor.

在《德谟克利特的自然哲学和伊壁鸠鲁的自然哲学的差别》这篇博士论文中，马克思对伊壁鸠鲁哲学予以高度评价，认为他的原子偏斜运动实现了“纯粹的自为存在和不依赖于直接定在的独立性”,表明人的自由意志的存在。需要强调的是，这时的马克思是站在唯心主义的立场上，并没有将视野投入到现实的人的存在方式——劳动中去。

(3) During the Rheinische Zeitung Period: Attention to Real Material Interests

(三)《莱茵报》期间：对现实物质利益的关注

During his tenure as editor of the Rheinische Zeitung, Marx came into contact for the first time with real problems of material interests. Subsequently, he published articles in the Deutsch-Französische Jahrbücher to defend the basic interests of the impoverished masses. During this period, Marx discovered that there existed a sharp, irreconcilable contradiction between reason (law) and material interests (state authority). As things stood, the material interests of the bourgeoisie always prevailed; the reality that the state and law could not protect the interests of the impoverished masses impelled Marx to move from an idealist position to a materialist position.

担任《莱茵报》编辑时期，马克思第一次接触到现实的物质利益问题，随后，在《德法年鉴》上发表文章以维护贫苦大众的基本利益。在这期间，马克思发现理性(法律)和物质利益(国家权威)之间存在着尖锐的、不可调和的矛盾，就目前而言，资产阶级的物质利益总是占了上风、国家和法律无法保障贫苦大众的利益这一现实状况促使着马克思从唯心主义的立场走向了唯物主义的立场。

II. The Beginning of Marx’s Thought on Labor—Alienated Labor

二、马克思劳动思想的肇始——异化劳动

From October 1843 to January 1845, Marx completed the writing of the “Economic and Philosophic Manuscripts of 1844” in Paris. This was a new starting point for Marx proceeding from economic reality and the initial result of his research into economics. On the basis of the views on alienation of Hegel, Feuerbach, Hess, and others, he put forward his own views.

1843年10月—1845年1月，马克思在巴黎完成了《1844年经济学哲学手稿》的写作，这是马克思从经济现实出发的新起点和从事经济学研究的最初成果。他在黑格尔、费尔巴哈以及赫斯等人在内的异化观的基础上，提出了自己的看法。

(1) Hegel’s View of Alienation

(一)黑格尔的异化观

In his early period, influenced by French Enlightenment thought, Hegel criticized along the direction of religion, seeing the negative side brought to people by religious alienation. Later, in the “Phenomenology of Spirit,” spiritual alienation became the core concept of the entire work. In his eyes, alienation was a “universal light”; “Labor is restrained desire, a vanishing of the delay of satisfaction; in other words, labor forms and cultivates the thing… Thus the laboring consciousness attains the intuition of independent being as itself.” [1]1 G.W.F. Hegel, *Phenomenology of Spirit*, §195. The quotation is from the section on “Lordship and Bondage.” In this way, he reduced alienation to the result of the externalization of absolute spirit, as the return of absolute spirit through the three stages of movement: thesis, antithesis, and synthesis.

黑格尔早期受到法国启蒙思想影响一直沿着宗教方向进行批判，看到的是宗教异化给人带来的消极一面。后来，在《精神现象学》中精神异化变成了全书的核心概念，在他眼中，异化是一种“普照的光”“劳动是受到限制或节制的欲望，亦即延迟了的满足的消逝，换句话说，劳动陶冶事物……因此那劳动着的意识便达到了以独立存在为自己本身的直观。”[1]就这样他把异化归结为绝对精神外化的结果，是绝对精神通过正反合三个运动阶段的复归。

(2) Feuerbach’s View of Alienation

(二)费尔巴哈的异化观

Feuerbach’s humanist view of alienation was once the theoretical foundation of Marx’s “Economic and Philosophic Manuscripts of 1844.” Through the analysis and study of religion, on the one hand, Feuerbach changed the subject of alienation that Hegel had proposed in the “Phenomenology of Spirit” from absolute spirit to man; on the other hand, he merely regarded “man” as a sensuous object, a person isolated from the living environment around him. He believed that emotions like “love” could achieve human liberation; “reason, love, willpower”—these intuitive religious emotions—were the manifestation of man’s essence. In other words, Feuerbach was an idealist in his view of history. Marx studied Feuerbach in order to borrow the aspect of his thought that revealed the active agency of the human subject, so as to criticize the whole of civil society.

费尔巴哈的人本主义异化观曾是马克思《1844年经济学哲学手稿》的理论基石。通过对宗教的分析研究，一方面费尔巴哈把黑格尔在《精神现象学》中提出的异化主体从绝对精神变成了人；另一方面他只是把“人”单纯地看作是感性的对象，是同人们周围的生活环境相孤立的人。他认为“爱”这种情感能够实现人的解放，“理性、爱、意志力”这些直观的宗教情感是人的本质的显现。换句话说，费尔巴哈在历史观上是一个唯心主义者。马克思学习费尔巴哈，是为了借助他思想中展现人的主体能动性的一面，借以批判整个市民社会。

(3) Hess’s View of Alienation

(三)赫斯的异化观

Marx’s theory of alienated labor was also influenced by Hess’s economic-historical view of alienation. In “On the Essence of Money,” Hess began from the premise that human existence necessarily involves acts of intercourse, to reflect on why the exchange activities that people carry out through money cause people to become alienated. Hess took the economic society alienated by money as the basis for proposing his philosophy of action, holding that only action could change the egoistic situation existing in society. The shortcoming was that although he saw that money alienation would lead to the alienation of economic society and recognized the drawbacks of capitalist private property, his thought carried a strong ethical coloring.

马克思异化劳动理论还受到赫斯的经济异化史观的影响。赫斯《论货币的本质》中以人的存在必定会进行交往活动为始来反思为何人借助货币进行的交换活动会让人走向异化。赫斯以被货币异化了的经济社会作为自己行动哲学提出的依据，认为只有行动才能改变社会中存在的利己情况。不足之处是他虽然看到货币异化会导致经济社会发生异化，看到了资本主义私有制的弊端，但是他的思想却带有很强的伦理色彩。

(4) Marx’s View of Alienation

(四)马克思的异化观

In the “Economic and Philosophic Manuscripts of 1844,” Marx put forward his own thought on alienated labor. Among them, “alienation” is the thread running through the entire work. From an economic perspective, he exposed the social reality of capitalists’ unpaid appropriation of workers’ labor and the bourgeoisie’s exploitation and oppression of workers, saw the drawbacks inherent in capitalist private property, saw the anti-humanism existing in the system, and proposed the concept of alienated labor. He held that:

马克思在《1844年经济学哲学手稿》中提出了自己的异化劳动思想。其中，“异化”是全篇的线索，以经济学的视角揭露资本家无偿占有工人劳动和资产阶级对工人进行剥削和压迫的社会现实，看到了资本主义私有制存在的弊端，看到了制度身上存在的反人道主义，提出了异化劳动的概念，他认为：

First, the product of labor is alienated from the worker. The more things the worker produces, the fewer products he possesses. Second, labor itself is alienated from the worker. The worker is forced to enter the sphere of production to maintain his basic needs for survival; labor becomes a means. Third, man is alienated from his species-being. In capitalist society, alienated labor turns man’s free, conscious activity into an alien essence. Fourth, the relationship between man and man is alienated. Under capitalist conditions, the product brings benefit and enjoyment to the capitalist, and brings suffering to the worker. Over time, society will undergo severe polarization: on the one hand, a large number of workers become the destitute; on the other hand, capitalists become increasingly extravagant.

第一，劳动产品和工人相异化。工人生产的物越多，他们占有的产品就越少；第二，劳动本身与工人相异化。工人为了维持自身生存的基本需要而被迫进入生产领域，劳动变成一种手段；第三，人同人的类本质相异化。在资本主义社会，异化劳动让人的自由自觉的活动变成了异己的本质；第四，人和人的关系相异化。在资本主义条件下，产品给资本家带来利益和享受，给工人带来痛苦。长此以往，社会将发生严重的两极分化：一是大量工人成为赤贫者，二是资本家变得越来越奢侈。

III. The Development of Marx’s Thought on Labor—Historical Materialism

三、马克思劳动思想的发展——唯物史观

(1) The Basic Content of Historical Materialism

(一)唯物史观的基本内容

In 1845–1846, Marx and Engels, in “The German Ideology,” expounded their historical materialism starting from the concept of labor. In their eyes, human labor is purposeful, conscious activity, activity carried out on the basis of predecessors and constrained by certain conditions; and the mode of labor “depends in the first place on the nature of the means of subsistence that they find already in existence and have to reproduce.” [2]2 Karl Marx and Friedrich Engels, *The German Ideology*, in *Marx-Engels Collected Works*, vol. 5, p. 31. The division of labor leads to the diversity of modes of labor; the division of labor implies the shadow of productive forces; the development of the division of labor leads to the emergence of private property; thus, the division of labor carries the shadow of property relations.

1845—1846年，马克思和恩格斯在《德意志意识形态》从劳动概念出发阐释自己的唯物史观。在他们眼中，人的劳动是有目的、有意识的活动，是在前人基础上的、受到一定条件制约的活动；而劳动方式“首先取决于他们已有的和需要再生产的生活资料本身的特性。”[2]分工导致劳动方式多样，分工暗含生产力的影子；分工的发展会引起私有制的产生，这样，分工就带有所有制的影子。

Regarding productive forces and relations of production, it can be expressed as follows: first, the interaction between man and nature is manifested in people’s productive forces; second, the relationship between man and man is manifested in the emergence of relations of production. Productive forces determine relations of production. “The hand-mill gives you society with the feudal lord; the steam-mill gives you society with the industrial capitalist.” When relations of production conform to the state of development of society’s productive forces, they promote the development of the productive forces; conversely, they hinder it. “These are real individuals, their activity and the material conditions of their life, both those which they find already existing and those produced by their activity itself.” The difference between Marx and speculative philosophers lies in the fact that he proceeds from real individuals, holding that people can not only produce tangible material things through labor, but can also produce consciousness, ideas, and other ideological things.

关于生产力和生产关系可以表述为：一是人和自然相互作用体现在人们的生产力上；二是人和人之间的关系表现为生产关系的出现。生产力决定生产关系，“手推磨产生的是封建主的社会，蒸汽磨产生的是工业资本家的社会。”当生产关系符合社会生产力的发展状况时就会促进生产力的发展；反之，阻碍。“这是一些现实的个人，是他们的活动和他们的物质生活条件，包括他们已有的和由他们自己的活动创造出来的物质生活条件。”马克思与思辨哲学家的不同之处在于他是从现实的人出发，认为人既可以通过劳动生产实实在在的物质的东西，还可以生产意识、观念等意识形态的东西。

(2) The Connection Between Historical Materialism and Labor

(二)唯物史观与劳动的联系

In “The German Ideology,” Marx held that material productive activity can be analyzed from the following points: first, it is the basic premise of human life; second, humans must continuously labor in order to survive, and new needs arise in the process of labor, and so on in a cycle; third, while satisfying survival needs, new life is also reproduced. In short, labor allows life to be maintained and life to be continued; it is the manifestation of the dual relationship between man and man, and between man and nature.

在《德意志意识形态》中，马克思认为物质生产活动可以从以下几点进行分析：首先，它是人类生活的基本前提；其次，人类为了生存需要不断劳动，劳动过程中又会产生新的需要，如此往复；最后，在满足生存需要的同时又会繁殖新的生命。简言之，劳动让生活得以维持、让生命得以延续，它是人与人、人与自然双重关系的显现。

In Marx’s view, the investigation of history should proceed from actual material practical activities. Only when people produce the basic means of subsistence to meet their own needs through labor, and through labor carry out the intercourse between humans and nature and between humans and humans, can they truly realize “proceeding from the direct material production of life to expound the real process of production, and to comprehend the form of intercourse connected with and created by this mode of production, i.e., civil society in its various stages, as the foundation of all history; and then to describe the activities of civil society in the form of the state, and at the same time to explain all the various theoretical products and forms of consciousness, such as religion, philosophy, morality, etc., etc., arising from it, and to trace their process of genesis.” It can be said that this is a major advance by Marx in incorporating labor into historical materialism to explore the developmental process of human history.

在马克思眼中，考察历史应从现实的物质实践活动出发，人只有通过劳动生产满足自身生存的基本资料，通过劳动开展人与自然、人与人之间的交往活动时才可以真正实现“从直接生活的物质生产出发阐述现实的生产过程，把同这种生产方式相联系的、它所产生的交往形式即各个不同阶段上的市民社会理解为整个历史的基础，从市民社会作为国家的活动描述市民社会，同时从市民社会出发阐明意识的所有各种不同的理论产物和形式，如宗教、哲学、道德，等等，而且追溯它们产生的过程。”可以说，这是马克思把劳动纳入唯物史观探究人类历史发展进程的一大进步。

IV. The Maturity of Marx’s Thought on Labor — the Labor Theory of Value

四、马克思劳动思想的成熟——劳动价值论

The establishment of historical materialism provided strong support for Marx’s creation of the labor theory of value, and also laid a profound theoretical foundation for the proposal of Marx’s second great discovery — the theory of surplus value.

唯物史观的确立为马克思创立劳动价值论提供了强有力的支撑，也为马克思第二个伟大发现——剩余价值论的提出奠定了深厚的理论基础。

(1) Capital and Labor

(一)资本和劳动

Through his polemic with Proudhon, Marx expounded his labor theory of value in *The Poverty of Philosophy*, integrating historical materialism with the labor theory of value and examining them within political economy. As his research deepened, in *Wage Labour and Capital* Marx proposed that the capitalist can purchase the worker’s labor with money; the worker receives the wages paid by the capitalist for purchasing his labor power; and regarding the relationship between capital and labor, Marx stated that “living labour is the means by which accumulated labour serves to preserve and increase its exchange value.” Further, the worker’s labor is a means, and the ability of accumulated labour to dominate living labour is the external manifestation of capital accumulation.

通过和蒲鲁东论战的方式，马克思在《哲学的贫困》中阐述了自己的劳动价值论，他将唯物史观和劳动价值论结合放到政治经济学中考察。随着研究的深入，在《雇佣劳动与资本》中马克思提出资本家可以通过货币购买工人的劳动；工人可以获得资本家购买自己劳动力所支付的工资；而关于资本和劳动之间的关系，马克思则说“活劳动是替积累起来的劳动充当保存并增加其交换价值的手段”,进一步讲，工人的劳动是一种手段，积累起来的劳动能够支配活劳动就是资本积累的外在表现形式。

(2) The Dual Character of Labor and the Two Factors of the Commodity

(二)劳动二重性和商品二因素

In the *Grundrisse* (1857–1858), Marx pointed out that “what determines value is not the labour time embodied in the product, but the labour time currently necessary.” Thus, for commodities to be exchanged, they must first be converted into labour time, and each commodity is a combination of concrete labour and abstract labour; abstract labour reflects the connection between humans and society, while concrete labour reflects the connection between humans and nature.

在《政治经济学批判(1857年—1858年手稿)》中，马克思指出，“决定价值的，不是体现产品中的劳动时间，而是现在必要的劳动时间。”这样商品进行交换首先就要转化成劳动时间，而且每一个商品都是人的具体劳动和抽象劳动的结合，抽象劳动反映人和社会的联系，具体劳动反映人和自然的联系。

In the first part of *A Contribution to the Critique of Political Economy*, Marx further observed and analyzed the dual character of labor from the perspective of the commodity’s use-value and exchange-value. In his view, concrete labour produces the use-value of the commodity, while abstract labour produces its exchange-value; the occurrence of exchange-value indicates that humans and society are in a certain relationship.

在《政治经济学》第一分册中，马克思又从商品的使用价值和交换价值的视角观察分析劳动的二重性。在他眼中，具体劳动生产商品的使用价值，抽象劳动生产商品的交换价值，交换价值的发生是人和社会处于某种联系之中。

Subsequently, in *Capital*, Marx deepened his understanding of the dual character of labor. He began his analysis from the general commodity, pointing out that the dual character of labor is the pivot for understanding political economy. He argued that concrete labour produces the use-value of the commodity, “which is a condition of human existence independent of all social forms, an eternal natural necessity for the material exchange between humans and nature, i.e., for the realization of human life.” Abstract labour, in the commodity, manifests as the undifferentiated human labour expended within it. Concrete labour and abstract labour belong to the same labour process and determine the value and use-value of the commodity. The entire labour process under the capitalist mode of production involves the worker selling himself as a commodity, the capitalist purchasing this commodity of labour power, and the worker, during necessary labour time, not only completing the required workload but also producing additional surplus value, thereby realizing value augmentation.

紧接着《资本论》中，马克思深化了对劳动二重性的理解。他从一般商品开始分析，指出劳动二重性是理解政治经济学的枢纽，认为具体劳动生产商品的使用价值，“是不以一切社会形式为转移的人类生存条件，是人和自然之间的物质变换即人类生活得以实现的永恒的自然必然性。”抽象劳动在商品中则表现为消耗在其中的无差别的人类劳动，具体劳动和抽象劳动隶属于同一劳动过程之中，决定着商品的价值和使用价值。资本主义生产方式之下的劳动全过程是工人把自己作为商品出卖，资本家购买这个劳动力商品，工人在必要劳动时间内除了要完成必需的工作量还要能够生产其他剩余价值、实现价值增值。

V. The Contemporary Value of Marx’s Thought on Labor

五、马克思劳动思想的当代价值

Today, the unlimited expansion and influx of capital, along with the formation of the entire world market, have made “labor” a global labor. The traditional self-contained labor satisfaction has been replaced by worldwide intercourse, bringing about exchanges and collisions in political, economic, cultural, ecological, and social spheres. In particular, China is currently in the midst of the outbreak of the COVID-19 pandemic and the changes unseen in a century, urgently needing to solve practical problems affecting people’s sense of well-being. Looking back at the development of capitalist countries, nominally they adopt welfare policies to guarantee the basic livelihood of the poor at the bottom, but in reality they do not change their exploitative nature; as a new-type Marxist political party that has always adhered to a people-centered approach, the Communist Party of China consistently draws nourishment from Marxist theory to find solutions to problems.

当今，资本的无限扩张和输入以及整个世界市场的形成，让“劳动”成为世界性的劳动。传统闭关自守式的劳动满足被世界性的交往所代替，由此带来了政治、经济、文化、生态和社会方面的交流与碰撞。特别是中国目前正处于新冠疫情的暴发和世界百年未有之大变局的变动之中，亟须解决影响人们幸福感的现实问题。回望整个资本主义国家的发展，名义上采取福利政策以保障底层贫苦人民的基本生活，实际上仍不改剥削本色；作为一个一直坚持人民至上的新型马克思主义政党，中国共产党始终坚持从马克思主义学说汲取营养，寻找解决问题的出路。

As a socialist country, China has already achieved the great goal of the first centenary struggle and is now advancing toward the goal of the second centenary struggle. Common prosperity has become an important node in building a modern socialist country. How to ease existing labor-capital contradictions, highlight the value of laborers, and improve the life satisfaction of the working people is particularly important. Continuing to uphold Marx’s view on labor has great practical implications for realizing the free and comprehensive development of human beings and deepening China’s reform and development.

作为一个社会主义国家，我国已经实现了第一个百年奋斗的伟大目标，正在向第二个百年奋斗目标迈进，共同富裕已经成为建设社会主义现代化强国的一个重要节点，如何缓和现有劳资矛盾、彰显劳动者价值、提高劳动人民的生活满意度显得尤为重要，继续坚持马克思的劳动观，对实现人的自由而全面的发展和深化我国改革发展具有很大的现实启示。

(1) Respect Talent, Respect Labor, and Adhere to the Laborer as the Main Body

(一)尊重人才、尊重劳动，坚持以劳动者为主体

In today’s world dominated by capital, the pursuit of value augmentation and high profits is the norm, which has had a greater or lesser impact on China, which is part of the chain of economic globalization. Since reform and opening up, China’s economic development has shown a linear upward trend; in reality, however, there are problems of labor-capital imbalance and excessive income gaps within industries.

资本主导下的当今世界，追求价值增值、追求高额利润是常态，对处于经济全球化链条上的中国带来了或多或少的影响。改革开放以来，我国经济发展呈直线上升的发展趋势，实际上，行业中存在着劳资不平衡、收入差距过大的问题。

General Secretary Xi Jinping has pointed out: “Labor is the source of wealth and

习近平总书记指出：“劳动是财富的源泉，也是幸福的源泉。”“人世间的一切幸福都需要靠辛勤的劳动来创造。”一方面，正如习近平总书记强调的那样，劳动才能实现梦想，劳动才能创造幸福，实干才能成就伟业，那么，就要充分调动广大群众的积极性、主动性与创造性，切实尊重劳动、知识、人才、创造，维护劳动者的合法权益，保护他们的权利；另一方面，回到马克思对劳动价值论的科学阐述，要发挥资本的正效益，克服其带来的负面影响，坚持发挥劳动者在政治建设、经济建设、文化建设、社会建设和生态文明建设方面的主体作用，保护他们的主体地位，确保劳动者能创造属于自己的财富，拥有合法正当的利益。

(2) Uphold distribution according to work, and strive to properly resolve distribution issues

(二)坚持按劳分配，着力解决好分配问题

The basic national condition that China is and will long remain in the primary stage of socialism has not changed. To promote economic development, China implements an economic system that allows the development of multiple forms of ownership and a distribution system in which multiple modes coexist, forming a system with Chinese characteristics and advantages.

我国处于并将长期处于社会主义初级阶段的基本国情仍未改变，为了促进经济发展，我国实行允许多种所有制经济发展的经济制度和多种方式并存的分配制度，形成了具有中国特色优势的制度。

At present, the problem of uneven distribution exists in some industries and enterprises in China, which is a prominent issue constraining China’s development. From the perspective of Marx’s labor theory of value, we can see that only human beings can create value, and only by perfecting income distribution in accordance with the principle that labor creates value can the true meaning of labor remuneration be reflected. In Volume I of *Capital*, Marx proposed “reconstructing individual property” [3]3 “Reconstructing individual property” (重建个人所有制) refers to Marx’s concept in *Capital* of abolishing capitalist private property and establishing individual property based on the common ownership of the means of production by associated producers., which was in fact intended to enable laborers to possess the means of production, eliminate class oppression, enable laborers to obtain corresponding remuneration through autonomous labor, and resolve the problem of uneven distribution arising from primary, secondary, and tertiary distribution. We should adhere to the people-centered development philosophy, strive to ensure that development is for the people and that the fruits of development are shared by the people, give full play to the role of human beings, and achieve common prosperity.

目前，我国部分行业和企业存在分配不均的问题，这是制约中国发展的突出问题。按照马克思劳动价值论的观点，我们可以看到，只有人才能创造价值，按照劳动创造价值的原则去完善收入分配才能体现劳动报酬的真意。马克思在《资本论》第一卷中提出要“重建个人所有制”,其实就是为了能够让劳动者占有生产资料，消灭阶级的压迫，通过劳动者自主劳动获得相应的报酬，解决好初次分配、二次分配和三次分配带来的分配不均问题。我们应当坚持以人民为中心的发展理念，努力做到发展为了人民、发展成果由人民共享，发挥人的作用，实现共同富裕。

(3) Accelerate the pace of building a community with a shared future for mankind

(三)加速构建人类命运共同体的步伐

Marx always believed that “free labor” would replace “alienated labor,” albeit through a long process. The vision of a “community of free individuals” [4]4 “Community of free individuals” (自由人联合体) is Marx’s term for the form of social organization in a future communist society, where individuals freely associate and collectively control the means of production. that he posited for communist society highlights his sense of community. In his article “Critical Marginal Notes on the Article ‘The King of Prussia and Social Reform. By a Prussian’” [5]5 “Critical Marginal Notes on the Article ‘The King of Prussia and Social Reform. By a Prussian’” (《评一个普鲁士人的〈普鲁士国王和社会改革〉一文》) is an 1844 article by Marx criticizing a Prussian writer’s views on social reform, in which he discusses the concept of human community., he pointed out that “the essence of man is man’s true community.” According to Marx’s understanding, returning to “labor” is the way to better understand what a “true community” is. In a “true community,” each person’s free and conscious labor is the prerequisite for human emancipation, and the free and comprehensive development of the human person is highly unified with the emancipation of “labor.”

马克思始终认为，“自由劳动”将会取代“异化劳动”,只不过需要一个漫长的过程，设想共产主义社会出现的“自由人联合体”则凸显了他的共同体意识。在《评一个鲁士人的〈普鲁士国王和社会改革〉一文》中指出，“人的本质是人的真正的共同体”,按照马克思的理解，回到“劳动”中去才能更好地理解什么是“真正的共同体”。在“真正的共同体”中，每个人的自由自觉的劳动是人类解放的前提，人的自由全面发展与“劳动”解放具有极高的统一性。

As a responsible major country, based on its sense of responsibility as a major country and its awareness of being a major country, the Communist Party of China, united around the Party Central Committee with Comrade Xi Jinping at its core, conforms to the trend of the times, responds to the issues of the era, and proposes the building of a community with a shared future for mankind. This is not only a Chinese solution contributed by China to the global governance system, but also a new-era expression of Marx’s theory of labor emancipation. Unlike the “false community” of Western capitalism, “a community with a shared future for mankind” is committed to the happiness and emancipation of all humanity, and to the real return of working people to their human essence in the process of labor production.

作为负责任的大国，基于大国担当和大国意识，中国共产党团结在以习近平同志为核心的党中央周围，顺应时代潮流，响应时代课题，倡议构建人类命运共同体，这既是中国为全球治理体系贡献出的中国方案，也是马克思劳动解放理论的新时代表达。与西方资本主义的“虚假共同体”不同，“人类命运共同体”致力于全人类的幸福与解放，致力于劳动人民真正实现在劳动生产中作为人的本质的复归。

(4) Realizing the organic integration of the fundamental principles of Marxism and the Chinese Dream [6]6 The Chinese Dream (中国梦) is a political slogan introduced by Xi Jinping in 2012, referring to the

(四)实现马克思主义基本原理和中国梦的有机结合

For Marx, labor is the pivot for understanding Marxist political economy and humanity’s “free and conscious activity.” Through the dual character of labor, he expounds the secret hidden behind the labor theory of value, exposes the secret of exploitation behind capitalist society, and reveals the conspiracy of capital controlling people and dead labor dominating living labor. This is one of the goals that Marx himself and contemporary society seek to achieve.

在马克思那里，劳动是理解马克思主义政治经济学的枢纽和人的“自由自觉的活动”。通过劳动二重性阐述劳动价值论背后隐藏的秘密，揭露资本主义社会背后剥削的秘密，揭露资本控制人、死劳动支配活劳动的阴谋是马克思本人也是当今社会想要达成的目标之一。

Marx once said, “In place of the old bourgeois society, with its classes and class antagonisms, we shall have an association in which the free development of each is the condition for the free development of all.” [7] His thought on labor emancipation can only be realized in communist society. In the *Critique of the Gotha Programme*, he argued that at that time “labor has become not only a means of life but life’s prime want.” [8] The mode of labor and the subject of labor in the Fourth Industrial Revolution will both change, and capital’s control over people will become even more stringent. We look forward to the early realization of communism. Standing on the Marxist position, organically integrating the fundamental principles of Marxism with the Chinese Dream not only provides us with inspiration for solving practical economic problems but also offers scientific guidance for deepening China’s reforms and advancing toward communism.

马克思曾言“代替那存在着阶级和阶级对立的资产阶级旧社会的，将是这样一个联合体，在那里，每个人的自由发展是一切人的自由发展的条件。”他的劳动解放思想只有到了共产主义社会才能实现，在《哥达纲领批判》中，他认为，那时“劳动已经不仅仅是谋生的手段，而且本身成了生活的第一需要”。第四次工业革命的劳动方式和劳动主体都会发生变化，资本对人的控制也会更加严密，我们期盼共产主义早日实现，站在马克思主义的立场，将马克思主义基本原理和中国梦有机结合，既给我们解决现实经济问题以启迪，也给我们深化中国改革、通向共产主义以科学的指导。

Online editor: Paul

网络编辑：保罗