Marx’s Conception of Spiritual Life and Its Real-World Manifestation

From the moment human consciousness emerged, spiritual life has existed as a mode of living unique to human beings. Issues of spiritual life such as thought, consciousness, and ideas have always been important objects of philosophical inquiry. On the basis of criticizing the intuitiveness of old materialism and the abstractness of idealism, Marx founded historical materialism. However, the historical materialism founded by Marx is not a “soulless materialism”; rather, it possesses an even deeper understanding and recognition of the issues of spiritual life. Marx’s understanding of the essence of spiritual life, along with his critical reflection on and construction of spiritual life, has charted the direction for spiritual life in the New Era. General Secretary Xi Jinping proposed in the report to the 20th National Congress of the CPC to “meet the people’s growing spiritual and cultural needs” and “strengthen the spiritual strength for realizing the great rejuvenation of the Chinese nation.” We must adhere to Marx’s conception of spiritual life as our guide, enrich the people’s spiritual world, and create new forms of human spiritual civilization in the process of Chinese-path modernization.

从人类意识产生的那一刻，精神生活就作为人所特有的生活方式而存在。思想、意识、观念等精神生活问题一直是哲学的重要研究对象。马克思在批判旧唯物主义的直观性和唯心主义的抽象性基础上，创立了历史唯物主义。但马克思创立的历史唯物主义并不是“没有灵魂的物质主义”，而是对精神生活问题有着更加深刻的理解和认识。马克思对精神生活本质的认识及其对精神生活的批判性反思与建构，为新时代的精神生活指明了方向。习近平总书记在党的二十大报告中提出，要“满足人民日益增长的精神文化需求”，“增强实现中华民族伟大复兴的精神力量”。我们要坚持以马克思的精神生活观为指引，丰富人民精神世界，在中国式现代化过程中创造人类精神文明新形态。

I. The Essence of Spiritual Life from the Perspective of Marx’s Historical Materialism

一、马克思历史唯物主义视域下的精神生活本质

Marx understands and recognizes spiritual life from the perspective of historical materialism, thereby bringing spiritual life back from the abstract speculative understanding of traditional metaphysics to the realm of actual material production, making it a matter of socio-historical development and the actual liberation of human beings. From the perspective of historical materialism, spiritual life takes “material production practice” as its foundation, “socially actual human beings” as its subject, “universal free intercourse” as its mode, and “the all-round development of human beings” as its orientation.

马克思从历史唯物主义的视角出发理解和认识精神生活，使精神生活从传统形而上学的抽象性思辨认识，回归到现实的物质生产领域，成为社会历史发展和人的现实解放问题。在历史唯物主义视域下，精神生活以“物质生产实践”为基础，以“社会现实的人”为主体，以“普遍自由交往”为方式，以“人的全面发展”为指向。

(I) The Foundation of Spiritual Life: Material Production Practice

（一）精神生活的基础：物质生产实践

“All social life is essentially practical.” [1]1 Karl Marx and Friedrich Engels, *The German Ideology*, in *Marx/Engels Collected Works*, vol. 5 (Moscow: Progress Publishers, 1976), p. 78. All factors that mystify theory can be resolved through practice and the understanding of practice. If divorced from actual material production practice, spiritual life will lose its foundation, becoming like a tree without roots or a stream without a source.

“全部社会生活在本质上是实践的。” 一切将理论神秘化的因素，都能通过实践及对实践的理解获得解答。若脱离现实的物质生产实践，精神生活将失去根基，沦为无本之木、无源之水。

Material production determines the emergence and development of spiritual life. Marx points out: “The production of ideas, of conceptions, of consciousness, is at first directly interwoven with the material activity and the material intercourse of men, the language of real life.” [2]2 Karl Marx, *Economic and Philosophic Manuscripts of 1844*, in *Marx/Engels Collected Works*, vol. 3 (Moscow: Progress Publishers, 1975), p. 299. In early human society, imagination, thinking, and spiritual communication were still directly derived from material practice; products of the spiritual sphere such as politics, law, and religion were all deeply rooted in material production. In the process of transforming the objective world, humanity continuously constructs and perfects its own system of spiritual life.

物质生产决定精神生活的产生和发展。马克思指出：“思想、观念、意识的生产最初是直接与人们的物质活动，与人们的物质交往，与现实生活的语言交织在一起的。” 在人类社会早期，想象、思维与精神交流仍直接来源于物质实践，政治、法律、宗教等精神领域的产物无不深深植根于物质生产之中。人类在改造客观世界的过程中，不断构建和完善自身精神生活体系。

Material production practice determines the content and form of spiritual life. Marx points out: “The mode of production of material life conditions the general process of social, political and intellectual life.” [3]3 Karl Marx and Friedrich Engels, *The German Ideology*, in *Marx/Engels Collected Works*, vol. 5, p. 292. Different socio-historical conditions shape different forms of spiritual life. In primitive society, spiritual life was dominated by totem worship and sacrifice; in slave society, it manifested as spiritual opposition between classes; in feudal society, the people’s spiritual life was dependent on religious belief; in capitalist society, spiritual life exhibits the characteristics of commodity fetishism and alienation. As social formations evolve, spiritual life moves from limitation to openness, from singularity to diversity, and in this process continuously sublates and transcends itself.

物质生产实践决定精神生活的内容和形式。马克思指出：“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。” 不同社会历史条件塑造不同形态的精神生活。原始社会精神生活以图腾崇拜、祭祀为主，奴隶社会呈现出阶级之间的精神对立，封建社会人民精神生活则是依附于宗教信仰，资本主义社会精神生活则表现出商品拜物教与异化特征。精神生活随着社会形态演进，由局限走向开放，由单一趋向多元，并在这一过程中不断扬弃与超越。

(II) The Subject of Spiritual Life: Socially Actual Human Beings

（二）精神生活的主体：社会现实的人

Marx believes that the subject of spiritual life is “socially actual human beings,” who do not exist independently of society but are generated and developed in the process of understanding and transforming the world.

马克思认为，精神生活的主体是“社会现实的人”，并非脱离社会而独立存在，而是在认识和改造世界的过程中生成和发展的。

Spiritual life is a mode of living unique to socially actual human beings. Marx points out: “Free, conscious activity is precisely the species-character of human beings.” [4]4 Karl Marx and Friedrich Engels, *Manifesto of the Communist Party*, in *Marx/Engels Collected Works*, vol. 6 (Moscow: Progress Publishers, 1976), p. 506. It is precisely this species-character that enables human beings to transcend themselves, objectify their life activity, and manifest “conscious life activity,” thereby distinguishing themselves from animals. The life activity of animals is governed by instinct, whereas human beings construct a spiritual world with thought, ideas, will, and rational thinking, forming independent spiritual pursuits. Therefore, human spiritual life not only embodies the essential attributes of human beings but also carries spiritual aspirations that transcend material needs.

精神生活是社会现实的人所特有的生活方式。马克思指出：“自由的有意识的活动恰恰就是人的类特性。” 正是这种类特性，使人能够超越自身，将生命活动对象化，展现“有意识的生命活动”，从而区别于动物。动物的生命活动受本能支配，而人则以思想、观念、意志和理性思维构建精神世界，形成独立的精神追求。因此，人的精神生活不仅体现了人的本质属性，也承载着超越物质需求的精神渴望。

Socially actual human beings are the subjects who produce and create spiritual life. Spiritual life is rooted in human social existence and social relations. As Marx states: “Men are the producers of their conceptions, ideas, etc.—real, active men, as they are conditioned by a definite development of their productive forces.” [5]5 Karl Marx, “Economic and Philosophic Manuscripts of 1844,” in Marx & Engels Collected Works, vol. 3 (Moscow: Progress Publishers, 1975), p. 333. Therefore, spiritual life is essentially the product of the spiritual practical activity of socially actual human beings. At the same time, spiritual life is precisely the spiritual production, creation, and enjoyment that human beings undertake based on their own developmental needs. Human needs progress continuously from “survival → development → enjoyment,” driving the ongoing evolution of spiritual life and revealing a vast space for infinite development.

社会现实的人是生产和创造精神生活的主体。精神生活植根于人的社会存在与社会关系。正如马克思所言：“人们是自己的观念、思想等等的生产者，但这里所说的人们是现实的、从事活动的人们。” 因此，精神生活本质上是社会现实的人的精神实践活动的产物。同时，精神生活正是人基于自身发展需要所进行的精神生产、创造与享受。人的需求从“生存→发展→享受”不断递进，推动精神生活持续演进，展现出无限发展的广阔空间。

(III) The Mode of Spiritual Life: Universal Free Intercourse

（三）精神生活的方式：普遍自由交往

Marx believes that ideas, conceptions, and consciousness are initially directly linked to people’s material intercourse, “arising from the need, the necessity of intercourse with other men.” [6]6 Karl Marx and Frederick Engels, “The German Ideology,” in Marx & Engels Collected Works, vol. 5 (Moscow: Progress Publishers, 1976), p. 41. Therefore, universal free intercourse, based on material production, is an important pathway for enriching and developing spiritual life.

马克思认为，思想、观念和意识最初直接与人们的物质交往联系在一起，“是由于需要，由于和他人交往的迫切需要才产生的”。因此，普遍自由交往基于物质生产，是推动精神生活丰富与发展的重要途径。

Creating rich actual relations through universal free intercourse promotes

通过普遍自由的交往创造丰富的现实关系，促进精神生活的丰富。马克思指出：“个人在精神上的现实丰富性完全取决于他的现实关系的丰富性。” 人在物质生产实践中，通过普遍交往构建社会关系，推动精神生活的提升。随着物质生产的发展，社会交往日益普遍，地方性、民族性的封闭状态被全球互联互通所取代。正如物质生产的全球化，精神生产亦然，各民族精神产品逐步成为公共财富。地域性个人因此转变为世界历史性个人，人的精神生活也随之得到丰富和发展。

By forming a genuine social community through universal free intercourse, the development of spiritual life is promoted. Marx held that “only in the community does the individual obtain the means of developing his capacities in all directions; that is to say, only in the community is personal freedom possible.” [1]1 Karl Marx and Friedrich Engels, *The German Ideology*, in *Marx/Engels Collected Works*, vol. 5 (Moscow: Progress Publishers, 1976), p. 78. However, the “illusory community” shaped by the logic of capital alienates workers into labor machines, suppresses their spirit, and deprives them of freedom. For this reason, Marx advocated that through universal free intercourse, transcending the limits of region and nationality, actual individuals should be connected into a “real community.” In such a community, individuals break free from the fetters of the division of labor, autonomously choose their mode of labor and scope of intercourse, achieve free and all-round development, and thereby their spiritual life is enriched and elevated.

通过普遍自由交往结成真正的社会共同体，促进精神生活发展。马克思认为：“只有在共同体中，个人才能获得全面发展其才能的手段，也就是说，只有在共同体中才可能有个人自由。” 然而，资本逻辑塑造的“虚假共同体”使工人异化为劳动机器，精神受压抑、自由遭剥夺。为此，马克思主张通过普遍自由交往，超越地域与民族限制，将现实的个人连接为“真实的共同体”。在共同体中，个体摆脱劳动分工的束缚，自主选择劳动方式和交往范围，实现自由全面发展，精神生活因此获得丰富和提升。

(4) The Orientation of Spiritual Life: The All-Round Development of the Human Person

（四）精神生活的指向：人的全面发展

Marx held that the degree of richness of spiritual life is related to the free and all-round development of the human person. He pointed out that the all-round development of the human person means that “man appropriates his all-sided essence in an all-sided way.” [2]2 Karl Marx, *Economic and Philosophic Manuscripts of 1844*, in *Marx/Engels Collected Works*, vol. 3 (Moscow: Progress Publishers, 1975), p. 299. Therefore, the enrichment of spiritual life is an inevitable requirement of the free and all-round development of the human person.

马克思认为，精神生活的丰富程度关系到人的自由而全面发展。他指出，人的全面发展即“人以一种全面的方式，……占有自己的全面的本质”。因此，精神生活的丰富是人的自由而全面发展的必然要求。

The free and all-round development of the human person is the driving source of the development of spiritual life. Marx pointed out: “The vocation, mission, and task of every person is to develop all his capacities in an all-round way.” [3]3 Karl Marx and Friedrich Engels, *The German Ideology*, in *Marx/Engels Collected Works*, vol. 5, p. 292. Spiritual life is an important aspect of the free and all-round development of the human person. However, the division of labor in capitalist society severs material from spiritual activity; capital obscures spiritual life, plunging the human person into one-sided development. In fact, as a natural being, the human person harbors rich spiritual powers. The active role of spiritual life stimulates the subject’s initiative to satisfy spiritual needs, impelling it to break through one-sided development and move toward free and all-round development.

人的自由而全面发展是精神生活发展的动力源泉。马克思指出：“任何人的职责、使命、任务就是全面地发展自己的一切能力”。 精神生活是人的自由而全面发展的重要方面。然而，资本主义社会分工割裂了物质与精神活动，资本遮蔽精神生活，使人陷入片面发展。实际上，作为自然存在物，人蕴藏丰富的精神力量。精神生活的能动作用激发主体满足精神需求的主动性，推动其突破片面发展，迈向自由而全面发展。

Spiritual life takes the free and all-round development of the human person as its ultimate goal. Marx held that only a communist society that has eliminated private property, relying on highly developed productive forces and abundant material wealth, can create the conditions for the all-round development of every member of society, and thereby realize a full spiritual life. In this social formation, “the free development of each is the condition for the free development of all,” [4]4 Karl Marx and Friedrich Engels, *Manifesto of the Communist Party*, in *Marx/Engels Collected Works*, vol. 6 (Moscow: Progress Publishers, 1976), p. 506. and spiritual life will likewise move toward freedom and all-roundness. From the dimension of “freedom,” each person can perfect himself according to his own thought and will; from the dimension of “all-roundness,” productive labor provides the individual with opportunities to develop both physical and intellectual capacities in an all-round way.

精神生活以人的自由而全面发展为最终目标。马克思认为，唯有消除私有制的共产主义社会，依靠高度发达的生产力和丰富的物质财富，方能为每个社会成员创造全面发展的条件，进而实现充实的精神生活。在这一社会形态下，“每个人的自由发展是一切人的自由发展的条件”，精神生活也将走向自由与全面。从“自由”维度看，每个人可按照自身思想和意志完善自我；从“全面”维度看，生产劳动为个体提供全面发展体能与智能的机会。

II. Marx’s Critique of Various Unscientific Conceptions of Spiritual Life

二、马克思对各种非科学精神生活观的批判

Spiritual life is an important mode of existence through which humanity obtains the meaning and value of life. Marx achieved a comprehensive and thorough understanding of the view of spiritual life by critiquing the “abstract” spiritual life of traditional metaphysics, the “false” spiritual life under medieval religious control, the “reified” spiritual life under the logic of capital, and the “one-sided” spiritual life of capitalist society.

精神生活是人类获得生命意义和价值的重要生活样式。马克思通过对传统形而上学“抽象”精神生活的批判，对中世纪宗教控制下“虚假”精神生活的批判，对资本逻辑下“物化”的精神生活的批判以及对资本主义社会“片面”的精神生活的批判，实现了对精神生活观的全面彻底性认识。

(1) Critique of the “Abstract” Spiritual Life That Interprets the World

（一）批判解释世界的“抽象”精神生活

Whether it is the transcendental spiritual view of Western traditional society, the a priori spiritual view centered on “self-consciousness” in modern philosophy, Hegel’s theory of “absolute spirit,” or Feuerbach’s spiritual view based on perceptual intuition, all these theories rely on abstract speculation for interpretation, causing spiritual life to fall into a state of abstraction.

无论是西方传统社会的超验性精神观、近代哲学以“自我精神”为核心的先验性精神观，还是黑格尔的“绝对精神”理论与费尔巴哈基于感性直观的精神观，这些理论皆依赖抽象思辨进行解释，导致精神生活陷入抽象化境地。

Marx criticized Hegel’s “abstract speculative understanding” of spiritual life. Hegel abstracted spiritual life into a pure process of theoretical speculation, using “absolute spirit” to explain reality through concepts, ideas, and thoughts, thereby causing the practical character of spiritual life to be obscured by logical deduction. Marx held that “the only labour Hegel knows and recognizes is abstract mental labour.” [5]5 Karl Marx, “Economic and Philosophic Manuscripts of 1844,” in Marx & Engels Collected Works, vol. 3 (Moscow: Progress Publishers, 1975), p. 333. Hegel regarded human spiritual life as a product of speculative logic, causing spiritual life to be unable to promote social progress and instead becoming a formal deduction divorced from actual needs. At the same time, Marx also criticized Feuerbach’s “abstract perceptual-intuitive understanding” of spiritual life. Although Feuerbach revealed spiritual life from the level of reality, he still remained at the level of perceptual intuition and failed to recognize the practical character of spiritual life. Marx pointed out that Feuerbach “does not conceive the sensuous world as the total living sensuous activity of the individuals composing it,” and therefore, when he sees, for example, a crowd of starved, phthisical, overworked and consumptive wretches instead of healthy human beings, he is compelled to take refuge in the “higher perception” and in the ideal “compensation in the species,” [6]6 Karl Marx and Frederick Engels, “The German Ideology,” in Marx & Engels Collected Works, vol. 5 (Moscow: Progress Publishers, 1976), p. 41. thus falling into idealism. Consequently, spiritual life becomes an abstract existence sustained by “religious feeling” or “feeling-religion.”

马克思批判了黑格尔对精神生活的“抽象思辨性认识”。黑格尔将精神生活抽象为纯粹的理论思辨过程，通过“绝对精神”以观念、思想和概念解释现实，致使精神生活的实践性被逻辑推演所掩盖。马克思认为：“黑格尔唯一知道并承认的劳动是抽象的精神的劳动。” 黑格尔将人的精神生活视为思辨逻辑的产物，导致精神生活无法推动社会进步，反而成为脱离实际需求的形式推演。同时，马克思也批判了费尔巴哈对精神生活的“抽象感性直观认识”。虽然费尔巴哈从现实层面揭示精神生活，但他依然停留在感性直观上，未能认识到精神生活的实践性。马克思指出，费尔巴哈“不是把感性理解为实践活动的唯物主义，至多也只能达到对单个人和市民社会的直观”。他“把宗教感情固定为独立的东西，并假定有一种抽象的——孤立的——人的个体”。最终使得精神生活成为以“宗教感情”抑或“感情宗教”所支撑的抽象存在。

(2) Critique of the “False” Spiritual Life of the World Beyond

（二）批判彼岸世界的“虚假”精神生活

In the Middle Ages, religion dominated politics and civil society, causing people to indulge in the illusory “world beyond” and neglect the real “world here below,” thereby shrouding people’s spiritual world in the fog of religion. Marx criticized the false happiness provided by religion and emphasized focusing on the spiritual life of the real world in order to achieve genuine happiness in the present life.

中世纪宗教支配政治与市民社会，使人们沉溺于虚幻的“彼岸世界”，忽视了现实的“此岸世界”，导致人们的精神世界被宗教迷雾遮蔽。马克思批判宗教提供的虚假幸福，强调关注现实世界的精神生活，以实现真正的现世幸福。

Marx held that religion’s control over people’s spiritual life has two aspects: on the one hand, the external political state controls spiritual life through religion. For example, the Prussian rulers made the supreme deity worshipped by Christianity the highest faith of the state, using Christianity to control people’s thoughts and spirits, with the fundamental aim of safeguarding the interests of the ruling class. On the other hand, the internal spiritual life of civil society is influenced by religion. Religion numbs members of civil society into accepting the sufferings of reality and pursuing happiness in the afterlife through self-redemption. Marx subjected this to a profound critique, arguing that “religion is the opium of the people” and that “the critique of religion is the prerequisite of every critique.” [7]7 Karl Marx, “Contribution to the Critique of Hegel’s Philosophy of Law: Introduction,” in Marx & Engels Collected Works, vol. 3 (Moscow: Progress Publishers, 1975), p. 175. The fundamental purpose of Marx’s critique of religion is to make people cast off their illusions about the “world beyond” and instead focus on and realize happiness in reality. He clearly stated: “The abolition of religion as the illusory happiness of the people is the demand for their real happiness.” [8]8 Ibid., p. 176. Through his thorough critique of religion, Marx aimed to lay the foundation for spiritual life in the real world.

马克思认为，宗教对人精神生活的控制分为两个方面：一方面是外在政治国家通过宗教对精神生活的控制。例如，普鲁士统治者把基督教所供奉的至高无上的神灵作为国家的最高信仰，利用基督教对人们进行思想、精神控制，其根本目的是维护统治阶级的利益。另一方面是内在的市民社会精神生活受宗教的影响。宗教麻痹着市民社会成员接受现实的苦难，通过自我救赎追求来世的幸福。马克思对此进行了深刻批判，认为“宗教是人民的鸦片”，“对宗教的批判是其他一切批判的前提”。马克思批判宗教的根本目的是使人们摆脱对“彼岸世界”的幻想，转而关注和实现现实中的幸福。他明确指出：“废除作为人民的虚幻幸福的宗教，就是要求人民的现实幸福。” 通过对宗教的彻底批判，马克思旨在为现实世界的精神生活奠定基础。

(3) Critique of the “Reified” Spiritual Life under the Logic of Capital

（三）批判资本逻辑的“物化”精神生活

The essence of the logic of capital is the pursuit of valorization and the maximization of profit. With the development of productive forces and the expansion of capitalist private ownership, people’s spiritual life gradually falls into a predicament of “reification,” losing its transcendence and freedom. Marx was committed to liberating spiritual life from the “reification” of the logic of capital, enabling it to return to the development of the human essence.

资本逻辑本质是追求增殖与利益最大化。随着生产力发展和资本主义私有制扩张，人们的精神生活逐渐陷入“物化”困境，丧失了超越性与自由性。马克思致力于将精神生活从资本逻辑的“物化”中解放出来，使其回归人的本质发展。

Marx held that in capitalist society, material interests override all beliefs. Under the control of the logic of capital, people establish relations according to the exchange value of “things”; human social relations are transformed into the social relations of things, human capacities are alienated into the capacities of things, and the meaning of life is determined by the satisfaction of material desires. People prostrate themselves before the “pomegranate skirt” of capitalist fetishism, [9]9 “Pomegranate skirt” (石榴裙) is a Chinese idiom referring to a beautiful woman’s skirt, used here metaphorically to denote seductive allure; the phrase “拜倒在石榴裙下” means to kneel before a woman’s charms. completely becoming slaves of capital, commodities, and money. Marx criticized: “The bourgeoisie has torn away from the family its sentimental veil, and has reduced the family relation to a mere money relation.” [10]10 Karl Marx and Frederick Engels, “Manifesto of the Communist Party,” in Marx & Engels Collected Works, vol. 6 (Moscow: Progress Publishers, 1976), p. 487. He pointed out that emotions and interpersonal connections between people are stripped away, and spiritual life severely atrophies. In fact, Marx’s critique of the reification of spiritual life does not negate spiritual life itself, but rather reveals the reifying logic of capitalist private ownership, prompting people to regain control of their own essence and promoting the free and conscious development of spiritual life.

马克思认为，资本主义社会中物质利益凌驾于一切信仰之上。在资本逻辑控制下，人们按照“物”的交换价值建立联系，人的社会关系转化为物的社会关系，人的能力异化为物的能力，生活意义由物欲满足决定。人们拜倒在资本主义拜物教的“石榴裙”下，彻底沦为资本、商品和货币的奴隶。马克思批判道：“资产阶级撕下了罩在家庭关系上的温情脉脉的面纱，把这种关系变成了纯粹的金钱关系。” 并指出，人与人之间的情感与人际联系被剥离，精神生活严重萎缩。实际上，马克思对精神生活物化的批判，并非否定精神生活，而是揭示资本主义私有制的物化逻辑，促使人们重掌自身本质，推动精神生活自由而自觉地发展。

(4) Critique of the “One-Sided” Spiritual Life of Capitalist Society

（四）批判资本主义社会“片面”精神生活

Marx divided human society into the society of “personal dependence,” the society of “material dependence,” and the society of “all-round development of the individual.” Capitalism is characterized by “man’s dependence on things.” Marx criticized capitalism for stifling human freedom and integrity, plunging people into “one-sided” development.

马克思将人类社会分为“人的依赖”社会、“物的依赖”社会和“个人全面发展”社会。资本主义以“人对物的依赖”为特征。马克思批判资本主义扼杀人的自由性与完整性，使人陷入“片面”发展。

Marx held that spiritual life essentially pursues freedom, comprehensiveness, richness, and transcendence. However, the social division of labor under capitalist private ownership binds people to specific roles. As he pointed out: “Each man has a particular, exclusive sphere of activity, which is forced upon him and from which he cannot escape.” [11]11 Karl Marx and Frederick Engels, “The German Ideology,” in Marx & Engels Collected Works, vol. 5 (Moscow: Progress Publishers, 1976), p. 47. The social division of labor splits spiritual and material labor, enjoyment and work, production and consumption, and assigns them to different individuals. This involuntary division of labor weakens the all-round development of people’s spiritual life, causing workers to feel pain and oppression in labor; although labor gives birth to beauty, it deforms the worker; although labor brings wisdom, it stultifies the worker. For the capitalist, spiritual life also becomes deformed in the division of labor. They are like a mineral dealer who sees only the commercial value of the mineral, not its beauty and unique character, and “has no mineralogical sense.” [12]12 Karl Marx, “Economic and Philosophic Manuscripts of 1844,” in Marx & Engels Collected Works, vol. 3 (Moscow: Progress Publishers, 1975), p. 301. Marx criticized: “As long as the division of labour arises naturally, not voluntarily, man’s own act becomes an alien power opposed to him, which enslaves him instead of being controlled by him.” [13]13 Karl Marx and Frederick Engels, “The German Ideology,” in Marx & Engels Collected Works, vol. 5 (Moscow: Progress Publishers, 1976), p. 47. Consequently, human spiritual life also loses the possibility of all-round development.

马克思认为，精神生活本质上追求自由、全面、丰富和超越。然而，资本主义私有制下的社会分工将人束缚于特定角色。正如他所指出：“任何人都有自己一定的特殊的活动范围，这个范围是强加于他的，他不能超出这个范围。”社会分工割裂了精神与物质劳动、享受与工作、生产与消费，并由不同个体承担。这种非自愿的分工削弱了人们精神生活的全面发展，使工人在劳动中感到痛苦与压抑，劳动虽孕育美，却使工人畸形；劳动带来智慧，却令工人愚钝。对于资本家而言，精神生活同样在分工中变得畸形。他们如同经营矿物的商人，只关心矿物的商业价值，而忽视其美学和独特性，“没有矿物学的感觉”。马克思批判道：“只要分工还不是出于自愿，而是自然形成的，那么人本身的活动对人来说就成为一种异己的、同他对立的力量，这种力量压迫着人，而不是人驾驭着这种力量。” 由此，人的精神生活也失去了全面发展的可能性。

III. Marx’s Reflections on Constructing a Scientific Spiritual Life

三、马克思对建构科学精神生活的思考

Marx pointed out: “All forms and products of consciousness cannot be dissolved by mental criticism, by resolution into ‘self-consciousness’ or by transformation into ‘apparitions’, ‘spectres’, ‘fancies’, etc., but only by the practical overthrow of the actual social relations which gave rise to these idealistic humbugs.” [14]14 Ibid., p. 54. Therefore, Marx’s understanding of spiritual life did not stop at the level of critique; he was committed to constructing a new world that promotes the spiritual liberation of the people.

马克思指出：“意识的一切形式和产物不是可以通过精神的批判来消灭的，不是可以通过把它们消融在‘自我意识’中或化为‘怪影’‘幽灵’‘怪想’等等来消灭的，而只有通过实际地推翻这一切唯心主义谬论所由产生的现实的社会关系，才能把它们消灭”。因此，马克思对精神生活的认识并非停留在批判的层面，而是致力于建构促进人民精神解放的新世界。

(1) Based on Material Productive Practice: Constructing a “Practical” Spiritual Life That Changes the World

（一）以物质生产实践为基础：建构改变世界的“实践”精神生活

Marx recognized that, in the face of real problems such as politics and material interests, abstract spiritual life cannot provide solutions. Only a spiritual life founded on real social practice can change the world. Hence, Marx’s critique of “abstract” spiritual life aims to construct a “practical” spiritual life that changes the world.

马克思认识到，面对政治和物质利益等现实问题，抽象的精神生活无法提供解决方案。只有建立在现实社会实践基础上的精神生活，才能改变世界。因此，马克思对“抽象”精神生活的批判，目的是构建改变世界的“实践”精神生活。

Practice is the necessary path to awaken human self-consciousness and realize human spiritual liberation. “‘Spiritual production’ is that activity within ‘practice’ which possesses transcendence, is the most subjective, and best embodies the ‘species-essence’ of humanity.” Human spiritual liberation is not a castle in the air but is rooted in real social practice and revolutionary movements. Communism is not only an ideal but also a real practice. Marx points out: “Communism is for us not a state of affairs which is to be established, an ideal to which reality [will] have to adjust itself. We call communism the real movement which abolishes the present state of things.” Through the proletarian revolution, the social system, ideas, and ideology of capitalism are overthrown, and thoughts and spiritual life corresponding to communist society are established. Marx also emphasizes that the necessity of revolution lies not only in overthrowing the ruling class but also because only in revolution can the proletariat discard stale ideas and reconstruct society. Through revolution, the proletariat completely breaks with the ideas and concepts of capitalist society, thereby creating the conditions for the spiritual life of individual freedom and all-round development in communist society.

实践是唤醒人类自我意识、实现人类精神解放的必由之路。“‘精神生产’就是‘实践’中具有超越性、最主观、最能体现人‘类本质’的活动。”人类精神解放并非空中楼阁，而是扎根于现实社会实践与革命运动之中。共产主义不仅是一种理想，更是一场现实的实践。马克思指出：“共产主义对我们来说不是应当确立的状况，不是现实应当与之相适应的理想。我们所称为共产主义的是那种消灭现存状况的现实的运动。” 通过无产阶级革命，推翻资本主义的社会制度、思想观念和意识形态，建立与共产主义社会相适应的思想和精神生活。马克思还强调，革命的必要性不仅在于推翻统治阶级，还因为只有在革命中，无产阶级才能抛弃陈旧的思想，重新构建社会。无产阶级通过革命，彻底与资本主义社会的思想观念决裂，从而为共产主义社会中个体自由和全面发展的精神生活创造条件。

(II) Taking the Real Person in Society as the Subject: Constructing the “Real” Spiritual Life of the This-Worldly Realm

（二）以社会现实的人为主体：建构此岸世界的“现实”精神生活

Marx points out, “Religion from the very beginning is consciousness of the transcendent, arising from real forces,” and “only in the real world and by using real means can real liberation be achieved.” Therefore, Marx criticizes the spiritual life of the “false” other-worldly realm, aiming to awaken the spiritual consciousness of “real people” and realize individual spiritual liberation.

马克思指出，“宗教从一开始就是超验性的意识，这种意识是从现实的力量中产生的”，“只有在现实的世界中并使用现实的手段才能实现真正的解放”。因此，马克思批判“虚假”彼岸世界的精神生活，旨在唤醒“现实的人”的精神意识，实现个体的精神解放。

Marx believes that the essence of human existence is their actual life process, not a illusory existence in the “kingdom of heaven.” He points out: “Man is not an abstract being squatting outside the world. Man is the world of man, the state, society. This state, this society, produces religion, an inverted world-consciousness, because they are an inverted world.” Therefore, the core of the struggle against religion lies in opposing the use of religion as an illusory spiritual comfort. Marx’s struggle against religion aims to reconstruct a spiritual life that truly belongs to “real people,” to push people from the “other-worldly realm” to the “real world,” from the “kingdom of heaven” to the “human world,” and to shift spiritual sustenance from “blessings in the afterlife” to “happiness in the present world.” At the same time, Marx also reveals that the sacred image of religion is essentially a product of the alienation of human essence. “The criticism of heaven turns into the criticism of earth, the criticism of religion into the criticism of law, and the criticism of theology into the criticism of politics.” Therefore, Marx’s critique turns from heaven to earth, from religion to law, from theology to politics. Through his examination of real social politics and law, he promotes the restoration of human essence and spiritual liberation, ultimately constructing a spiritual life belonging to “man” in the real world.

马克思认为，人类的存在本质上是他们的现实生活过程，而非虚幻的“天国”存在。他指出：“人不是抽象的蛰居于世界之外的存在物。人就是人的世界，就是国家，社会。这个国家、这个社会产生了宗教，一种颠倒的世界意识，因为它们就是颠倒的世界。” 因此，反宗教斗争的核心在于反对将宗教作为虚幻的精神慰藉。马克思的反宗教斗争旨在重建真正属于“现实的人”的精神生活，推动人们从“彼岸世界”转向“现实世界”，从“天国”转向“人间”，将精神寄托从“来世的福报”转变为“现世的幸福”。同时，马克思也揭示了宗教神圣形象实质上是人的本质异化的产物。“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。” 因此，马克思的批判从天国转向尘世，从宗教转向法律，从神学转向政治。他通过对现实社会政治、法的审视，促进人的本质复归与精神解放，最终构建属于现实世界“人”的精神生活。

(III) Taking Universal Free Intercourse as the Method: Constructing the “Humanistic” Spiritual Life of Social Logic

（三）以普遍自由交往为方式：建构社会逻辑的“人本”精神生活

Marx criticizes the reification of spiritual life caused by the “logic of capital” and advocates taking “social logic” as the dominant principle to construct a spiritual life centered on human survival and development. Through universal, free intercourse, individuals break free from the shackles of reified relations, consciously develop self-consciousness, and construct an autonomous spiritual life.

马克思批判“资本逻辑”导致精神生活物化，主张以“社会逻辑”为主导，构建以人的生存和发展为核心的精神生活。个体通过普遍、自由的交往摆脱物化关系的束缚，自觉发展自我意识，建构自主的精神生活。

Spiritual life is an important component of the all-round development of man, dependent on social relations constructed through universal free intercourse. Marx points out: “The all-sidedness of the individual is not an imagined or conceived all-sidedness, but the all-sidedness of his real relations and conceptual relations.” However, under capitalist private ownership, individuals are constrained by class structure, and the mode of intercourse is dominated by “relations of interest,” “money relations,” and “capital relations,” with the satisfaction of material desires becoming the core goal. Therefore, Marx believes that “it is necessary to overthrow all relations in which man is a debased, enslaved, abandoned, contemptible being,” to reveal the true condition of people’s spiritual life and the roots of this condition in the social system, and to liberate people’s spiritual life from the narrow mode of social intercourse. Only in communist society can the opposition between the individual and society be fundamentally eliminated. Individuals are no longer limited by class identity but are members of the community, achieving free development on the basis of common ownership of the means of production and voluntary division of labor. Universal free intercourse provides the conditions for the enrichment and development of spiritual life, making the individual truly the subject and goal of social development.

精神生活是人的全面发展的重要内容，依赖于普遍自由交往所构建的社会关系。马克思指出：“个人的全面性不是想象的或设想的全面性，而是他的现实联系和观念联系的全面性。” 然而，在资本主义私有制下，个体受制于阶级结构，交往方式受“利益关系”“金钱关系”“资本关系”主导，满足物欲成为核心目标。因此，马克思认为，“必须推翻使人成为被侮辱、被奴役、被遗弃和被蔑视的东西的一切关系”，揭示人的精神生活的真实境况及其社会制度的根源，并将人的精神生活从狭隘的社会交往模式中解放出来。只有在共产主义社会，个人与社会的对立才能根本消除。个体不再局限于阶级身份，而是共同体成员，在共同占有生产资料和自愿分工的基础上，实现自由发展。普遍的自由交往为精神生活的丰富和发展提供了条件，使个体真正成为社会发展的主体和目标。

(IV) Taking the All-Round Development of Man as the Goal: Constructing the “Comprehensive” Spiritual Life of Communist Society

（四）以人的全面发展为指向：建构共产主义社会“全面”精神生活

Marx believes that the capitalist mode of production causes laborers to become mere instruments of labor due to the solidification of the division of labor, thereby resulting in the one-sided development of individual labor capacity and spiritual life. Therefore, he is committed to overthrowing the capitalist social system and constructing a spiritual life in communist society oriented toward the all-round development of man.

马克思认为，资本主义生产方式使得劳动者因为分工固化成为单纯劳动工具，从而造成了个人劳动能力和精神生活的片面发展。因此，他致力于推翻资本主义社会制度，建构共产主义社会以人的全面发展为指向的精神生活。

Communist society is the highest stage of human social development, and its goal is the great abundance of material wealth, the high degree of harmony in social relations, and the comprehensive elevation of the spiritual realm, enabling every person to develop freely and comprehensively. In Marx’s conception, compulsory division of labor will be replaced by voluntary and free division of labor; individual labor will be determined by social needs, no longer oriented toward personal interest but as part of social connections, meeting collective needs. Individuals, freed from the constraints of external alien forces, can freely choose their fields of activity, give full play to their individuality and talents, and enjoy a rich material and spiritual life. As Marx says: “In communist society, where nobody has one exclusive sphere of activity but each can become accomplished in any branch he wishes, society regulates the general production.” In this form, class antagonism is eliminated, replaced by a new society composed of an association of free individuals. Humanity breaks free from dependence on things, realizes the great abundance of material life and the all-round development of spiritual life, thereby truly achieving the free and all-round development of the individual.

共产主义社会是人类社会发展的最高阶段，其目标在于物质财富的极大丰富、社会关系的高度和谐，以及精神境界的全面提升，使每个人都能自由而全面地发展。在马克思的构想中，强制性分工将被自愿且自由的分工取代，个人劳动由社会需求决定，不再以个人利益为导向，而是作为社会联系的一部分，满足集体需求。个人摆脱外部异己力量的制约，可以自由选择活动领域，发挥个性与才能，并享受丰富的物质与精神生活。正如马克思所说：“在共产主义社会里，任何人都没有特殊的活动范围，而是都可以在任何部门内发展，社会调节着整个生产。” 在这一形态下，阶级对立被消除，取而代之的是由自由人联合体构成的新社会。人类摆脱对物的依赖，实现物质生活的极大丰富与精神生活的全面发展，从而真正达到自由而全面的个体发展。

IV. The Realistic Embodiment of Marx’s Conception of Spiritual Life

四、马克思精神生活观的现实体现

General Secretary Xi Jinping has clearly emphasized that one of the essential requirements of Chinese-path modernization is to “enrich the people’s spiritual world.” [15]15 Xi Jinping’s report to the 20th National Congress of the CPC ( Marx’s conception of spiritual life points the direction for enriching the people’s spiritual world in the New Era. We must adhere to Marx’s conception of spiritual life as our guide, continuously advance the practice of socialism with Chinese characteristics, uphold the value pursuit of “people-centeredness,” promote the universal free intercourse of human society, firmly uphold the lofty ideal of communism, and make unremitting efforts in the direction of enriching the people’s spiritual world.

习近平总书记明确强调，中国式现代化的本质要求之一是“丰富人民精神世界”。马克思的精神生活观为新时代丰富人民精神世界指明了方向，我们要坚持以马克思的精神生活观为指引，不断推进中国特色社会主义实践，坚持“人民至上”的价值追求，促进人类社会普遍自由交往，坚定共产主义远大理想信念，朝着丰富人民精神世界的方向不懈努力。

(I) Advancing the Practice of Socialism with Chinese Characteristics to Lay the Foundation for Enriching the People’s Spiritual World

（一）推进中国特色社会主义实践，为丰富人民精神世界奠定基础

Marx’s conception of spiritual life emphasizes that enriching the people’s spiritual world is not only a matter of ideological construction but also a process of social practice. The more fully the economy, politics, and culture develop, the more complete the resources and conditions for spiritual life become. We should continuously advance the practice of socialism with Chinese characteristics, laying a solid foundation for enriching the people’s spiritual world.

马克思的精神生活观强调，丰富人民精神世界不仅是思想建构，更是社会实践的过程。经济、政治、文化的发展越充分，精神生活的资源和条件越完善。我们应不断推进中国特色社会主义实践，为人民精神世界的丰富奠定坚实基础。

First, in economic construction, implement the new development philosophy, promote the new development pattern, promote high-quality economic development, and provide a solid material guarantee for enriching the people’s spiritual world. Second, in political construction, uphold and develop whole-process people’s democracy, ensure the people are the masters of the country, firmly adhere to the path of socialism with Chinese characteristics, and satisfy the people’s spiritual pursuit of democracy, rule of law, fairness, and justice. Third, in cultural construction, uphold the core socialist values, inherit the excellent traditional Chinese culture, develop an advanced socialist culture, strengthen cultural confidence, and meet the people’s growing spiritual and cultural needs. Fourth, in social construction, improve the system for ensuring people’s wellbeing, raise the level of equal access to public services, and provide a solid social foundation for enriching the people’s spiritual world. Fifth, in ecological construction, adhere to green development, promote harmony between humanity and nature, build a beautiful China, and provide the people with a good natural spiritual home. By promoting the coordinated development of the economy, politics, culture, society, and ecological civilization, we create a more substantial and high-quality spiritual and cultural life.

一是经济建设方面，贯彻新发展理念，推动新发展格局，促进经济高质量发展，为丰富人民精神世界提供坚实的物质保障。二是政治建设方面，坚持和发展全过程人民民主，保障人民当家作主，坚定中国特色社会主义道路，满足人民对民主、法治、公平、正义的精神追求。三是文化建设方面，坚持社会主义核心价值观，传承中华优秀传统文化，发展社会主义先进文化，增强文化自信，满足人民日益增长的精神文化需求。四是社会建设方面，健全民生保障体系，提高公共服务均等化水平，为丰富人民精神世界提供坚实的社会基础。五是生态建设方面，坚持绿色发展，推动人与自然和谐共生，建设美丽中国，为人民提供良好的自然精神家园。通过推动经济、政治、文化、社会、生态文明协调发展，创造更加充实、高品质的精神文化生活。

(II) Upholding the Value Pursuit of “People-Centeredness” to Provide Impetus for Enriching the People’s Spiritual World

（二）坚持“人民至上”价值追求，为丰富人民精神世界提供动力

The subject of Marx’s conception of spiritual life is “socially actual human beings.” Therefore, enriching the people’s spiritual world must proceed from socially actual human beings, adhere to the people-centered value concept, and take “the entire people” as the subject of the spiritual world.

马克思精神生活观的主体是“社会现实的人”。因此，丰富人民精神世界必须从社会现实的人出发，坚持人民至上的价值理念，把“全体人民”作为精神世界的主体。

First, persist in taking the entire masses of the people as the main force for enriching the people’s spiritual world. Spiritual wealth originates from the people’s material production and intellectual creation, and is inseparable from the great practice of the masses of the people. Therefore, we must rely on the people’s practice to create more spiritual and cultural products and resources. Second, persist in taking the satisfaction of the people’s spiritual needs as the fundamental driving force for enriching the spiritual world. Marx once pointed out regarding human needs that “their needs are their nature” [16]16 Karl Marx and Friedrich Engels, *The German Ideology* (1845-1846).; the continuous development of the people’s spiritual and cultural needs provides directional guidance for enriching the people’s spiritual world. Therefore, “we must always uphold the principal position of the masses of the people, increase the supply of cultural products, raise the level of public cultural services, and satisfy the people’s spiritual needs at multiple levels, in multiple dimensions, and from multiple aspects.” [17]17 Karl Marx and Friedrich Engels, *Manifesto of the Communist Party* (1848). Third, persist in taking the entire masses of the people as the shared subjects of enriching the people’s spiritual world. We must use the socialist concept of “sharing” to transcend the capitalist logic of “exploitation,” realize the equal participation, creation, and enjoyment of social culture by all the people, prevent the widening of the spiritual life gap, and ensure that everyone can enjoy a rich spiritual and cultural life.

一是坚持把全体人民群众作为丰富人民精神世界的主体力量。精神财富源于人民的物质生产与智慧创造，离不开人民群众的伟大实践。因此，要依靠人民的实践，创造更多精神文化产品与资源。二是坚持把满足人民精神需求作为丰富精神世界的根本动力。马克思曾针对人的需要指出，“他们的需要即他们的本性”，人民的精神文化需要的不断发展，为丰富人民精神世界提供了方向指引。因此，“要始终坚持人民群众的主体地位、增加文化产品供给、提升公共文化服务水平，多层次、多维度、多方面满足人民精神需要”。三是坚持把全体人民群众作为丰富人民精神世界的共享主体。要以社会主义“共享”理念超越资本主义“剥削”逻辑，实现全体人民平等参与、创造和享受社会文化，防止精神生活鸿沟扩大，确保每个人都能享有丰富的精神文化生活。

(III) Promoting the universal free intercourse of human society, creating conditions for enriching the people’s spiritual world

（三）促进人类社会普遍自由交往，为丰富人民精神世界创造条件

Marx’s conception of spiritual life insists on taking universal free intercourse

马克思的精神生活观坚持把普遍自由的交往，作为走出精神生活“物化”逻辑。新时代促进丰富人民精神世界，要坚持站在“世界历史”的高度，为其提供全球视野。

First, promote mutual learning among the spiritual civilizations of all countries. “World cultures are rich and diverse; they differ only in their unique colors, never in any hierarchy of superiority or inferiority. Every culture has its own characteristics and essence, and the culture of every nation and every country deserves respect and recognition.” We should adhere to the concept of equal, mutually enriching, dialogical, and inclusive civilizational exchange, bridging estrangement through communication, promoting mutual learning to transcend conflict, and fostering coexistence to surpass superiority, thereby achieving the free exchange and common flourishing of the spiritual world. Second, disseminate and promote the common values of all humanity. General Secretary Xi Jinping has proposed that “peace, development, fairness, justice, democracy, and freedom are the common values of all humanity,” reflecting humanity’s aspiration for a better life and a consensus on spiritual values. We should promote these values, providing spiritual impetus for addressing global challenges such as species extinction, climate change, the gap between rich and poor, and cybersecurity, and realizing the common pursuit of a happy life for the people of all countries. Third, jointly build a community of human spiritual life. Marx points out: “Only within the community does each individual have the means of cultivating his gifts in all directions.” [16]16 Karl Marx and Friedrich Engels, *The German Ideology* (1845-1846). The community with a shared future for mankind is not only a community of economic development but also a community of cultural-ethical progress. We should transcend the class and geographical limitations of capitalist cultural-ethical progress, build a world pattern in which spiritual civilizations coexist and flourish together, and promote the emergence and development of a new form of human spiritual civilization.

一是促进各国精神文明交流互鉴。“世界文化缤纷多彩，只有姹紫嫣红之别，绝无高低优劣之分，每一种文化都有其特色和精华，每个民族、每个国家的文化都应该得到尊重和认可。” 应坚持平等、互鉴、对话、包容的文明交往理念，通过交流弥合隔阂，推动互鉴超越冲突，共存超越优越，实现精神世界的自由交流与共同繁荣。二是传播和弘扬全人类共同价值。习近平总书记提出“和平、发展、公平、正义、民主、自由是全人类的共同价值”，反映了人类对美好生活的向往和精神价值的共识。应弘扬这些价值，为应对生物灭绝、气候变化、贫富差距、网络安全等全球挑战提供精神动力，实现各国人民对幸福生活的共同追求。三是共建人类精神生活共同体。马克思指出：“只有在共同体中，个人才能获得全面发展其才能的手段。”人类命运共同体不仅是经济发展的共同体，更是精神文明的共同体。应超越资本主义精神文明的阶级与地域局限，构建精神文明共生共荣的世界格局，推动人类精神文明新形态的生成与发展。

(IV) Uphold the lofty ideal of communism and point the way for enriching the people’s spiritual world

（四）坚持共产主义远大理想信念，为丰富人民精神世界指引方向

Marx’s view of spiritual life enlightens us that the ultimate goal of spiritual life is to realize the free and comprehensive development of the individual in communist society. This process is a long journey. We must firmly uphold the ideal of communism, firmly believing that under conditions of highly developed productive forces and abundant material wealth, the significance of spiritual life for human free individuality and comprehensive development will become even more prominent.

马克思的精神生活观启示我们，精神生活的最终目标是在共产主义社会实现人的自由和全面发展。这一过程是一个漫长的历程。我们要坚定共产主义理想信念，坚信在生产力高度发展和物质财富充裕的条件下，精神生活对人类自由个性和全面发展的意义将更加凸显。

First, discard the false ideology of the bourgeoisie. The ideas and concepts of the bourgeoisie reflect their relations of production and ownership structure, are deeply constrained by material conditions, and embody their class interests. To maintain its rule, the bourgeoisie distorts its narrow class interests as universal interests, leading to the limitation of the development of the working class. We must deeply understand the falsity of bourgeois ideology, eliminate class exploitation and oppression, and make a complete break with its ideology. Second, establish the ideology of communist society. Marx believed that the superstructure of society is composed of different emotions, modes of thought, and outlooks on life. The goal of the communist revolution is to make the most radical break with traditional relations of ownership and with traditional ideas. [17]17 Karl Marx and Friedrich Engels, *Manifesto of the Communist Party* (1848). On the basis of socialist public ownership, we should establish a socialist ideology with strong cohesion and guiding power, promote the core socialist values, and promote the enrichment of the people’s spiritual life and the free and comprehensive development of the individual. Third, strive unremittingly to enrich the people’s spiritual world. From the perspective of the laws of development of spiritual life, spiritual life develops with the development of material production, and old ideas are constantly replaced by new ideas, becoming the “eternal truths” of the era. Marx also points out: “The influence of the external world upon man finds expression in his brain, is reflected in his brain, … and in this form becomes ‘ideal forces’.” [18]18 Karl Marx, *Capital, Volume I*, Afterword to the Second German Edition (1873). Therefore, we must firmly uphold the ideal of communism, transcend the exploitation and spiritual reification of the bourgeoisie, establish a new world in which each individual can develop freely and comprehensively, and realize the spiritual liberation of all humanity.

一是摒弃资产阶级虚假意识形态。资产阶级的思想观念反映了其生产关系和所有制结构，深受物质条件制约，体现其阶级利益。为维护统治，资产阶级将狭隘的阶级利益歪曲为普遍利益，导致工人阶级的发展受到局限。我们要深刻认识资产阶级意识形态的虚假性，消灭阶级剥削和压迫，同其意识形态彻底决裂。二是建立共产主义社会意识形态。马克思认为，社会的上层建筑由不同的情感、思想方式和人生观构成。共产主义革命的目标是同传统的所有制关系及观念实行最彻底的决裂。在社会主义公有制基础上，我们应建立凝聚力强、引领力大的社会主义意识形态，推广社会主义核心价值观，促进人民精神生活的充实与个体自由全面发展。三是为丰富人民精神世界而不懈奋斗。从精神生活的发展规律来看，精神生活随着物质生产的发展而发展，旧思想不断被新思想取代成为时代的“永恒真理”。马克思也指出：“外部世界对人的影响表现在人的头脑中，反映在人的头脑中，……并且以这种形态变成‘理想的力量’。” 因此，我们要坚定共产主义理想信念，超越资产阶级的剥削和精神物化，建立每个人自由全面发展的新世界，实现全人类的精神解放。

(The author is an associate professor at Lixue College, Xi’an Jiaotong University)

（作者为西安交通大学励志书院副教授）

Online Editor: Paul

网络编辑：保罗