Reconstructing the Marxist Philosophical System through Contemporary Practice and Academic Propositions

Yang Geng: Professor at the School of Philosophy, Beijing Normal University; Distinguished Professor of the Changjiang Scholars Program of the Ministry of Education; Chair of the Discipline Appraisal Group (Philosophy) of the Academic Degrees Committee of the State Council; Member of the Academic Committee of the Ministry of Education’s Social Science Committee. Former Director of the Teaching Steering Committee for Marxist Theory Majors in Regular Institutions of Higher Education under the Ministry of Education; former Standing Committee Member of the Party Committee and Vice President of Beijing Normal University.

杨 耕：北京师范大学哲学学院教授，教育部长江学者特聘教授，国务院学位委员会学科评议组（哲学）组长，教育部社会科学委员会学部委员。曾任教育部普通高等学校马克思主义理论类专业教学指导委员会主任，北京师范大学党委常委、副校长。

Zhang Liang: Professor at the School of Philosophy, Nanjing University; Distinguished Professor of the Changjiang Scholars Program of the Ministry of Education; Vice Dean of the Graduate School, Nanjing University.

张 亮：南京大学哲学学院教授，教育部长江学者特聘教授，南京大学研究生院副院长。

The collected works referred to in the interview are *The Collected Works of Yang Geng*.

访谈中提到的文集为《杨耕文集》。

Practice Inspires “Rereading Marx”

实践激发“重读马克思”

Zhang Liang: Professor Yang, in the early 1990s, the development of Marxist philosophy was in a “predicament.” Many scholars, unable to endure the “poverty of philosophy,” chose to distance themselves from Marxist philosophy. “A strong wind tests the strength of the grass; a turbulent board reveals the loyal minister.” [1]1 Wang Guozhen (1956-2015) was a popular contemporary Chinese poet known for his inspirational and accessible verse. Driven by a sense of “responsibility and mission,” you held fast to your academic position, grounded yourself in contemporary practice, reinterpreted Marxist philosophy in new ways, and forcefully argued that Marxist philosophy “remains the truth and conscience of our era.” At that time, several scholars put forward highly distinctive academic propositions, such as “Returning to Marx,” “Entering Marx,” and your “Rereading Marx.” Frankly speaking, thirty years ago, when I first saw the slogan “Rereading Marx,” as a student at the time, I felt it was not quite “powerful enough”; it seemed that “rereading” still carried a hint of a fundamentalist, “I annotate the classics” [2]2 A traditional Chinese scholarly approach of annotating the classics to elucidate their meaning, often implying a conservative or literalist reading. flavor. As I have grown and matured, I have increasingly felt that academic propositions beneficial to the era are like effective, long-lasting medicine: a momentary intensity or “powerfulness” is less important than enduring effectiveness.

张 亮：杨老师，20世纪90年代初，马克思主义哲学的发展处于“困境”之中，许多学者因耐不住“哲学的贫困”而选择远离马克思主义哲学。“疾风知劲草，板荡识诚臣。”您在“责任与使命”的推动下，坚守学术阵地，立足当代实践，用新的方式重释马克思主义哲学，力证马克思主义哲学“依然是我们时代的真理和良心”。当时，好几位老师都提出了具有很强标识性的学术主张，如“回到马克思”“走进马克思”以及您的“重读马克思”等。坦率地说，30年前，第一次看到“重读马克思”这一口号，当时还是学生的我，感觉不那么“够劲”，感觉“重读”似乎还有一点“我注六经”式的原教旨主义色彩。随着自己的成长、成熟，我日益强烈地感觉到，有益于时代的学术主张犹如有效而持久发挥作用的良药，一时的猛烈、“够劲”，不如长久的有效重要。

Regarding the rereading of Marx, as I understand it, this simple and plain academic proposition contains four layers of profound philosophical reflection: First, the history of philosophy is the result of the “combined forces” of all philosophers. No philosopher is unworthy of reading, but only those great philosophers of epoch-making significance are worthy of being continuously “reread” by an entire nation. Second, Marx is a great philosopher whom we must continuously “reread.” Marx is occasionally forgotten, but whenever major social problems or significant historical events occur in the world, people involuntarily turn their gaze to Marx and reread him. Derrida even believed that not reading, and repeatedly reading and discussing Marx, has proven to be a mistake, and will always be a mistake. [3]3 A reference to Jacques Derrida’s *Specters of Marx* (1993), which argues for the continued relevance of Marx’s thought. Third, fundamentally, any “rereading” is stimulated by real-world practice. Rereading Marx requires both returning to the historical context and taking real-world practice as the starting point. Fourth, rereading Marx is not about claiming to have found or possessed the “sole” “original face” of Marx’s philosophy, nor is it about academic novelty for its own sake. Rather, it is about constructing, on the basis of contemporary practice, an objective and authentic Marxist philosophy that belongs to our era. It is about ideological innovation and theoretical creation.

关于重读马克思，就我的体会，这一简易平实的学术主张蕴含四层深刻的哲学思考：一是哲学史是所有哲学家“合力”创造的结果，没有哪位哲学家不值得阅读，但是，值得整个民族去不断“重读”的只是那些具有划时代意义的伟大的哲学家；二是马克思是需要我们不断“重读”的伟大的哲学家，马克思不时被人们遗忘，但每当世界出现重大社会问题、发生重大历史事件时，人们总是不由自主地把目光转向马克思，重读马克思。德里达甚至认为，不去阅读且反复阅读和讨论马克思，已经被证明是一个错误，而且永远都是一个错误；三是从根本上说，任何一种“重读”都是由现实的实践所激发的，重读马克思既要回到历史语境，又要以现实实践为出发点；四是重读马克思，不是为了宣称找到、拥有“唯一性”的马克思哲学的“本来面目”，不是为了学术上的标新立异，而是以当代实践为基础，构建属于我们这个时代的客观真实的马克思主义哲学，是思想创新、理论创造。

Yang Geng: I completely agree with your insight. After the dissolution of the Soviet Union and the drastic changes in Eastern Europe, some who had previously claimed to be Marxists—but were in fact dogmatists—accused Marxism in the posture of a sinner confessing before “God.” At the same time, others who had consistently called themselves Marxists—but were also dogmatists—clung to the Soviet socialist model and accused developing Marxism in the identity of a “distant savior.” I did not go with the flow. On the contrary, through rereading Marx and conducting in-depth and systematic research on Marxist philosophy, I became deeply convinced that Marxist philosophy not only profoundly grasps the general laws of social development but also earnestly concerns itself with human development and value. It is a high unity of scientific system and value system, still occupying the commanding heights of truth and morality. Each generation of scholars has its own responsibilities and missions. The responsibility of our generation of scholars is to reinterpret Marxist philosophy on the basis of contemporary practice, science, and the development of philosophy itself. The mission of our generation of scholars is to construct a Marxist philosophy oriented toward the 21st century and sinicized. If you wish, you can consider this our generation’s effort to “carry on the lost learning of past sages.” [4]4 A phrase from the Northern Song philosopher Zhang Zai, expressing the ideal of continuing and transmitting the lost wisdom of ancient sages. Frankly speaking, our generation of scholars is bidding farewell to history, but we have not let history down.

杨 耕：我完全同意你的见解。苏联解体、东欧剧变之后，一些原来号称是马克思主义者，实际上是教条主义者的人，以一个跪倒在“上帝”面前忏悔的罪人的姿态指责马克思主义；同时，还有一些一直自称是马克思主义者，实际上也是教条主义者的人，固守苏联社会主义模式，以一个“遥远的救世主”的身份指责发展中的马克思主义。我没有随波逐流，相反，我通过重读马克思，通过对马克思主义哲学深入而系统的研究，深信马克思主义哲学不仅深刻地把握了社会发展的一般规律，而且深切地关注着人本身的发展和价值，是科学体系和价值观念的高度统一，依然占据真理和道义的制高点。每一代学者有每一代学者的责任和使命。我们这一代学者的责任，就是要在当代实践、科学和哲学本身发展的基础上重释马克思主义哲学；我们这一代学者的使命，就是要建构面向21世纪的、中国化的马克思主义哲学。如果愿意，你可以认为，这是我们这一代学者“为往圣继绝学”。坦率地说，我们这一代学者正在告别历史，但我们没有辜负历史。

The Theoretical Path of “Rereading Marx”

“重读马克思”的理论路径

Zhang Liang: Rereading Marx requires not only a sense of mission but also method and skill. In my view, the essence of your method, or your unique path, can be summarized as “three completions”: rereading Marx within the complete intellectual-historical background of the development of modern Western philosophy, within the complete historical horizon of the history of Marxist philosophy, and within the complete theoretical framework of Marxism itself.

张 亮：重读马克思，不仅需要使命感，而且需要方法和技艺。在我看来，您的方法精髓或独特路径可以概括为“三个完整”：在西方近现代哲学发展的完整的思想史背景中、在马克思主义哲学史的完整的历史视域中、在马克思主义本身的完整的理论框架中，重读马克思。

Yang Geng: Your summary is extremely precise. My rereading of Marx indeed followed a unique theoretical journey: extending from Marx’s philosophy to the history of Marxist philosophy, the history of Western philosophy, modern Western philosophy, and postmodernist philosophy; from Western Marxism to Soviet Marxism, and then to post-Marxism; further extending to the entire Marxist system; and finally, returning to Marx’s philosophy in this circuitous philosophical “journey.” In this process, I simultaneously undertook “supplementary study” in political economy.

杨 耕：你的概括极为精准。我重读马克思确实经历了一个独特的理论途径：从马克思的哲学延伸到马克思主义哲学史、西方哲学史、现代西方哲学以及后现代主义哲学，从西方马克思主义拓展到苏联马克思主义，再延伸到后马克思主义，然后，又拓展到整个马克思主义体系，最终，再返回到马克思的哲学这样一次迂回曲折的哲学之“旅”。在这个过程中，我同时进行了政治经济学的“补课”。

Why extend to the entire history of modern Western philosophy? This is because Marx started from Hegel’s philosophy, passed through Feuerbach’s philosophy, and finally “became Marx,” and then, through collision and “dialogue” with modern Western philosophy, became the “unsurpassable” philosophy of our era. Without this complete intellectual-historical background, we could not understand where Marx’s philosophy came from or why it is so great.

为什么要延伸到整个西方近现代哲学史？这是因为，马克思是从黑格尔哲学开始，经过费尔巴哈哲学，最后“成为马克思”的，进而在同西方现代哲学的碰撞、“对话”中成为我们这个时代“不可超越”的哲学的。没有这种完整的思想史背景，我们就不可能明白马克思的哲学从哪里来、何以成其伟大。

Why extend to the entire history of Marxist philosophy? This stems from an intellectual “question”: What is Marxist philosophy? From the perspective of Marx’s own intellectual development, Marx founded the philosophy of “new materialism” in the process of continuously questioning “what is philosophy.” From the perspective of the history of Marxist philosophy, later generations of Marxists, in the process of continuously questioning “what is Marxist philosophy,” either deepened and developed Marx’s philosophy or misread and distorted it. Therefore, to answer what Marx’s philosophy is and what Marxist philosophy is, one must have a complete understanding of the history of Marxist philosophy.

为什么要延伸到整个马克思主义哲学史？这是出于一个思想“疑问”，那就是，什么是马克思主义哲学？从马克思本人的思想发展来看，马克思是在不断追问“什么是哲学”的过程中创立“新唯物主义”哲学的；从马克思主义哲学的历史来看，后辈马克思主义者又是在不断追问“什么是马克思主义哲学”的过程中，或者深化、发展了马克思的哲学，或者误读、曲解了马克思的哲学。因此，要解答什么是马克思哲学、什么是马克思主义哲学，就必须对马克思主义哲学史有完整的理解。

Why understand and grasp Marx’s philosophy within the complete theoretical framework of Marxism itself? This is because Marx was a perfect combination of philosopher and economist. Marx’s philosophy emerged in the dual process of philosophical critique and economic critique. Marx’s economic critique, that is, the critique of capital, itself generated and contained Marx’s philosophy. It was precisely in the process of critiquing capital that Marx transcended “abstract being” and “abstract matter,” discovered real social existence and “social matter,” and saw through the secret of human self-alienation, thereby opening up a path to understanding the reality of humans and real humans from the perspective of ontology. That is to say, the significance of Marx’s philosophy can only be revealed in its connection with Marx’s economic critique; Marx’s economic critique can only be truly understood within the larger conceptual background of Marx’s philosophy; and both Marx’s philosophical critique and his economic critique can only be truly understood within the ideological background of scientific socialism, whose basic principle is the free and comprehensive development of every individual. Marx’s new materialist philosophy is a creative “interdisciplinary” achievement. Therefore, we must study Marx’s new materialist philosophy using an “interdisciplinary” method.

为什么要在马克思主义本身的完整的理论框架中理解和把握马克思的哲学？这是因为，马克思是哲学家和经济学家的完美结合，马克思的哲学是在哲学批判和经济学批判双重批判的过程中产生的，马克思的经济学批判，即资本批判本身就生成、蕴含着马克思的哲学。正是在资本批判的过程中，马克思扬弃了“抽象的存在”“抽象物质”，发现了现实的社会存在、“社会物质”，并透视出人的自我异化的秘密所在，从而开辟了从本体论认识人的现实和现实的人的道路。这就是说，马克思哲学的意义只有在同马克思经济学批判的关联中才能显示出来；马克思的经济学批判只有在马克思哲学这一更大的概念背景中才能得到真正的理解；而无论是马克思的哲学批判，还是经济学批判，都只有在以每个人的全面而自由发展为基本原则的科学社会主义这一意识形态的背景下才能得到真正的理解。马克思的新唯物主义哲学是“跨学科”的创造性成果，因此，我们必须以“跨学科”的方法研究马克思的新唯物主义哲学。

Zhang Liang: As your signature academic concept, I believe that “rereading Marx” inherently acknowledges that “rereading” and its results possess subjectivity and difference. This is verified by your respect for the “views of Marx” held by various foreign Marxisms. Then, can we deny the objectivity of understanding because of the subjectivity of understanding? Some believe that, just as a thousand audiences have a thousand Hamlets, a thousand readers also have a thousand Marxes. How do you view this notion?

张 亮：作为您的标识性学术理念，我认为，重读马克思是内在承认“重读”及其结果具有主体性和差异性。这一点从您对诸多国外马克思主义“马克思观”的尊重中得到验证。那么，我们能否因为理解的主体性就否定理解的客观性呢？有人认为，如同一千个观众心中有一千个哈姆雷特一样，一千个读者心中也有一千个马克思。您如何看待这种观念？

Yang Geng: In my view, the essence of this viewpoint is to deny the objectivity of Marx’s philosophy through an analogical argument between Hamlet and Marx.

杨 耕：在我看来，这种观点的实质是想通过对哈姆雷特与马克思进行类比论证，否定马克思哲学的客观性。

The analogy between Hamlet and Marx is itself “unreliable.” Hamlet is a fictional artistic image created by Shakespeare; Marx is a real historical figure whose life and thought are verifiable by evidence and cannot be freely interpreted. Marx’s philosophy is both a theory concerning the liberation of the proletariat and humanity, containing value concepts, and a scientific theory concerning objective historical laws. The correctness of this theory must be tested by practice, not dependent on the interpretation of the cognitive subject. The value concepts of Marx’s philosophy are based on objective historical laws as their theoretical foundation. If one removes the theoretical theme of the liberation of the proletariat and humanity, “Marx’s philosophy” would become a soulless shell; if one removes the theoretical foundation of objective historical laws, “Marx’s philosophy” would become rootless duckweed.

把哈姆雷特与马克思进行类比本身就“不靠谱”。哈姆雷特是莎士比亚虚构的艺术形象，马克思是真实存在的历史人物，其生平与思想是有据可考，并不是可以自由演绎的；马克思哲学既是关于无产阶级和人类解放的学说，内含着价值观念，又是关于客观的历史规律的科学性理论，这种理论的正确与否要靠实践检验，而不是依赖认知主体的解读。马克思哲学的价值观念是以客观的历史规律为理论基础的。如果说抽掉了无产阶级和人类解放这一理论主题，“马克思哲学”就会成为无魂的躯壳，那么，抽掉了客观的历史规律这一理论基础，“马克思哲学”就会成为无根的浮萍。

In fact, the interpretation of artistic works also has limits and an objective “bottom line.” The saying “a thousand audiences have a thousand Hamlets” originates from Belinsky’s *Shakespeare’s Play ‘Hamlet’*. According to Belinsky’s view, two great actors can shape different images of Hamlet, but people can still see Shakespeare’s Hamlet. That is to say, no matter how varied the audience’s interpretations, they cannot break through the “bottom line” of Shakespeare’s script. This is like the same violin piece *The Wanderer*: the German violinist Anne-Sophie Mutter interprets it as sorrowful, bleak, and mournful, while the American violinist Fredell Lack interprets it as indignant, solemn, and tragic. But regardless, both interpretations contain the connotation of “sorrow,” not the implication of “joy.”

实际上，对艺术作品的解读也是有限度的，是有客观的“底线”的。一千个观众心中有一千个哈姆雷特，这个说法源于别林斯基的《莎士比亚的剧本〈哈姆雷特〉》。按照别林斯基的观点，两位伟大的演员可以塑造出不同的哈姆雷特形象，但人们都可以看到莎士比亚笔下的哈姆雷特。这就是说，观众的解读不管如何因人而异，都不能突破莎士比亚的剧本这个“底线”。这就像同一首小提琴曲《流浪者之歌》，德国小提琴演奏家穆特把它诠释得悲伤、悲凉、悲戚，美国小提琴演奏家弗雷德里曼则把它诠释得悲愤、悲壮、悲怆，但不管如何，这两种诠释都具有“悲”的内涵，而没有“喜”的意蕴。

There is a Chinese idiom: the moon shines upon ten thousand rivers. For every scholar who rereads Marx, what they seek to pursue and approach is that one bright moon in the sky—the only truly existing Marx. For us, there is only one Marx, that is, Marx as the main founder of Marxism; there is only one Marxism, that is, the Marxism founded by Marx, which has already acquired objective meaning. A Marxism detached from Marx can only be a Marxism in quotation marks; a Marx detached from Marxism can only be a fictional Marx.

中国有句成语，月映万川。对于每一位重读马克思的学者来说，他想追寻、靠近的，都是天上的那一轮明月，即唯一真实存在的马克思。对于我们而言，只有一个马克思，那就是作为马克思主义主要创始人的马克思；只有一种马克思主义，那就是由马克思所创立、已经具有客观意义的马克思主义。脱离了马克思的马克思主义，只能是打引号的马克思主义；脱离了马克思主义的马克思，只能是虚构的马克思。

Clarifying “Marx’s Philosophy” and “Marxist Philosophy”

厘清“马克思哲学”和“马克思主义哲学”

Zhang Liang: Your explanation brings my thoughts back to the 1990s. At that time, people were dissatisfied with the Soviet Marxist philosophical system and denied its “orthodox” nature. I believe that the Soviet Marxist philosophical system indeed had problems that cannot be denied, but it was essentially also an intellectual achievement of rereading Marx, and it left a deep and lasting intellectual imprint on the history of Marxist philosophy—it is not something people can simply deny or forget at will. I clearly remember that you later made a positive exposition on the relationship between Marx’s philosophy and Marxist philosophy, which was immediately decisive and widely accepted by the academic community: Marx’s philosophy is Marx’s own philosophical thought; Marxist philosophy is the philosophical thought founded by Marx and developed by his successors. A Marxist philosophy that departs from Marx’s philosophical thought can only be a Marxist philosophy in quotation marks. To uphold and develop Marxist philosophy, we must first uphold Marx’s philosophy, uphold “the system of Marx’s views and doctrines.” In your view, how should we fully and accurately understand Marx’s own philosophical outlook?

张 亮：您的阐释让我的思绪再次回到20世纪90年代。当时，人们对苏联马克思主义哲学体系感到不满，并否定苏联马克思主义哲学的“正统”性。我认为，苏联马克思主义哲学体系确实存在不容否定的问题，但它本质上也是一种重读马克思的思想成果，并且在马克思主义哲学史上留下了深刻而持久的思想印记，不是人们想否定就能否定、想遗忘就能遗忘的。我清晰地记得，关于马克思哲学和马克思主义哲学的关系，您后来曾做过正面阐述，随即一锤定音，被学术界普遍接受：马克思哲学是马克思本人的哲学思想，马克思主义哲学是由马克思所创立、由他们的后继者所发展了的哲学思想；离开了马克思哲学思想的马克思主义哲学，只能是打引号的马克思主义哲学，坚持和发展马克思主义哲学，首先就要坚持马克思的哲学，坚持“马克思的观点和学说的体系”。那么，在您看来，我们应当如何完整准确理解马克思本人的哲学观呢？

Yang Geng: In Marx’s view, philosophical critique must be combined with political critique, thereby becoming “philosophy in the service of history.” For philosophy to become “the quintessence of the spirit of the times,” it must not only pay attention to natural science but also to politics. In fact, any philosophy has its own special political background, political connotations, and political effects. The unity of philosophy and the times is first manifested through its political effects. Precisely because of this, Marx believed that the “alliance” of philosophy and politics is “the only alliance through which modern philosophy can become truth,” and emphasized that philosophical critique must be combined with political critique, “discovering the new world through the critique of the old world.” Marx is “Prometheus,” not the omniscient “God”; Marx’s philosophy is a high unity of scientificity and revolutionary character, not a “pure philosophy” in the academy. In a certain sense, Marx’s philosophy is political philosophy. This is the first point.

杨 耕：在马克思看来，哲学批判必须和政治批判相结合，从而成为“为历史服务的哲学”。哲学要成为“时代精神的精华”，就不仅要关注自然科学，而且要关注政治。实际上，任何哲学都有自己特殊的政治背景、政治内涵和政治效应，哲学和时代的统一性，首先就是通过它的政治效应体现出来的。正因为如此，马克思认为，哲学和政治的“联盟”是“现代哲学能够借以成为真理的唯一联盟”，并强调哲学批判要和政治批判结合起来，“在批判旧世界中发现新世界”。马克思是“普罗米修斯”，而不是全知全能的“上帝”；马克思的哲学是科学性和革命性的高度统一，而不是学院里的“纯粹哲学”。在一定意义上说，马克思的哲学就是政治哲学。这是其一。

Second, in Marx’s view, philosophical critique must be combined with practical critique, “becoming a practical force,” thereby not only interpreting the world but also changing it. According to Marx’s view, philosophy cannot merely interpret the world, nor can it “struggle against ‘phrases’” and merely “oppose phrases with phrases.” What is important is to carry out “practical critique” of the existing world. Feuerbach precisely did not understand the significance of “practical critique,” and thus “where communist materialists see the necessity and conditions for transforming industry and the social structure, he falls back into idealism,” while for “practical materialists, i.e., communists, the whole question is to revolutionize the existing world, practically oppose and change existing things.” “The philosophers have only interpreted the world in various ways; the point, however, is to change it.” This famous saying of Marx has profound connotations that require us to reread, rethink, and reinterpret.

其二，在马克思看来，哲学批判必须和实践批判结合起来，“变成实践的力量”，从而不仅解释世界，而且改变世界。按照马克思的观点，哲学不能仅仅解释世界，更不能“为反对‘词句’而斗争”，仅仅“用词句反对词句”，重要的是对现存世界进行“实践批判”。费尔巴哈恰恰不理解“实践批判”的意义，因而“正是在共产主义的唯物主义者看到改造工业和社会结构的必要性和条件的地方，他却重新陷入唯心主义”，而对“实践的唯物主义者即共产主义者来说，全部问题都在于使现存世界革命化，实际地反对并改变现存的事物”。“哲学家只是用不同的方式解释世界，而问题在于改变世界。”马克思的这句名言具有深刻的内涵，需要我们重读、重思、重释。

Third, in Marx’s view, philosophy must not only focus on the real world but also on real human beings; it must not only solve the “riddle of history” but also the “riddle of life.” Philosophy is both a worldview and an outlook on life. The outlook on life is a philosophical issue, not a scientific issue, nor merely an ethical issue. Humans live in nature, so there is a relationship between humans and nature; humans live in society, so there is a relationship between humans and society. The relationship between humans and nature and between humans and society is the relationship between humans and the world, and the overall view of the relationship between humans and the world is the worldview. That is to say, the outlook on life is the worldview, and the worldview is the outlook on life. In philosophy, worldview and outlook on life are highly unified, integrated into one. Philosophy should and must rise from the field of human real life to the field of abstract concepts, using conceptual movement to reflect real movement; otherwise, it is not philosophy. At the same time, philosophy should and must return from the field of abstract concepts to the field of human real life, focusing on real humans and their development; otherwise, it is neither “credible” nor “lovable.” Precisely because of this, Marx believed that the proletariat is the “heart” of human liberation, and philosophy is the “head” of human liberation.

其三，在马克思看来，哲学不仅要关注现实的世界，而且要关注现实的人；不仅要解答“历史之谜”，而且要解答“人生之谜”。哲学既是世界观，又是人生观。人生观是一个哲学问题，而不是科学问题，也不仅仅是个伦理学问题。人生活在自然之中，就有一个人与自然的关系问题；人生活在社会之中，就有一个人与社会的关系问题；人与自然、人与社会的关系问题就是人与世界的关系问题，而对人与世界关系的总体看法就是世界观。这就是说，人生观就是世界观，世界观就是人生观。在哲学中，世界观和人生观高度统一，融为一体了。哲学应当也必须从人的现实生活领域上升到抽象的概念领域，以概念运动反映现实运动，否则，就不是哲学；同时，哲学应当也必须从抽象的概念领域回到人的现实生活领域，关注现实的人及其发展，否则，既不“可信”，也不“可爱”。正因为如此，马克思认为，无产阶级是人类解放的“心脏”，哲学是人类解放的“头脑”。

Scholarship Rooted in the Soil of China

扎根中国大地的学术

Zhang Liang: Your understanding is unique and profound. In my eyes, your academic journey is also objective. Therefore, after receiving the “Collected Works,” I initially had questions: your work is indeed famous for research on Marx’s philosophy, but it is by no means limited to this. Why then edit the “Collected Works” solely with Marx’s philosophical research as the theme and main thread? The ten works in the “Collected Works” have clear and sequential dates of completion; why not arrange them in chronological order? After reading the general preface to the “Collected Works,” I found my own answer: over the past forty years, you have taken root in the soil of China, listened to the voice of the times, focused on reform and opening up and modernization, and produced a series of academic masterpieces that meet the needs of the era and have broad influence. In others’ eyes, you are constantly opening up new academic fields and new intellectual frontiers; for yourself, they are merely the “scenery” experienced along a path of “thought mountaineering” with a clear goal and steadfast steps. Thirty years ago, when you raised the banner of “Rereading Marx,” the “bamboo in your breast” — that is, a logically rigorous and powerful academic system structure — had already taken shape. It was only in the subsequent process of drawing that you had to determine the order of ink and brush according to actual conditions, drawing the “bamboo under the brush.” So, we first saw “Reconstruction in Crisis,” and then “In Defense of Marx,” while in the “Collected Works,” you can freely and directly present your “bamboo in your breast.” Thus, what we now see is a logical order different from the chronological one, more in line with the original intent of your thought. Is my understanding “on the mark”?

张 亮：您的理解独特而深刻。在我眼中，您的学术历程也是客观的。因此，收到“文集”后，我最初是有疑问的：您的工作确实以马克思哲学研究闻名，但绝不仅限于此，为什么单单以马克思哲学研究为主题、主线编辑“文集”呢？“文集”中10种著作的成书时间是明确、前后有序的，为什么不按时间顺序编排呢？读完“文集”的总序，我找到了自己的答案，那就是，40年来，您扎根中国大地，聆听时代声音，关注改革开放和现代化建设，创作出一系列切合时代需要、影响广泛的学术精品。在别人眼中，您是不断开拓学术新领域、思想新疆界；对您自己而言，它们不过是一场目标明确、步伐坚定的“思想登山”路程中所经历过的“风景”。30年前，当您举起“重读马克思”这面旗帜时，“胸中之竹”，即逻辑严整有力的学术体系结构已经形成，只不过在后来的绘制过程中，您必须根据现实条件确定笔墨顺序，绘制“笔下之竹”。所以，我们先看到“危机中的重建”，然后再看到“为马克思辩护”，而在“文集”中，您可以自由地、直接地呈现自己的“胸中之竹”。所以，我们现在看到的是与时间顺序不同的、更符合您的思想原旨的逻辑顺序。我的这种理解“靠谱”吗？

Yang Geng: “On the mark,” and one who knows me, Professor Zhang Liang. Whoever chooses philosophy and makes it the way he writes his life is destined to walk a path of “ascetic monks.” On this difficult and winding road, battered by wind and rain, I have already trekked tirelessly for forty years. This time, editing and publishing the *Collected Works of Yang Geng* is indeed intended to make a systematic summary of my research work over the past forty years, to honestly record my journey of rereading Marx, and to truly display the strength, depth, and breadth of my research on Marx’s philosophy. I am grateful to East China Normal University Press for providing me with the generous space of ten volumes, allowing me to fully present the intellectual fruits and logical structure of my philosophical exploration, to concisely present the basic academic process of my philosophical exploration, and to sincerely reveal the life journey that has occurred alongside it.

杨 耕：“靠谱”，且知我者，张亮教授。谁选择了哲学，并以哲学作为他书写生命的方式，谁就注定走上一条“苦行僧”的道路。在这条艰难曲折、风雨交加的路途上，我已经不知疲倦地跋涉了40年。这次编辑、出版《杨耕文集》，确实想把自己40年来的研究工作做一次系统总结，以诚实记录自己重读马克思的历程，真实展现自己的马克思哲学研究的力度、深度和广度。感谢华东师范大学出版社为我提供了10卷的裕如空间，让我既能够充分展现我的哲学探索的思想成果及其逻辑结构，又能浓缩呈现我的哲学探索的基本的学术过程，还能真诚显现与此同时发生的我的人生历程。

The *Collected Works of Yang Geng* comprises ten volumes in twelve books. Volume 1, *In Defense of Marx: A New Interpretation of Marx’s Philosophy*; Volume 2, *Marx in a Multidimensional Perspective*; Volume 3, *Reconstruction in Crisis: A Modern Interpretation of the Materialist Conception of History*; Volume 4, *Reflection in Reconstruction: Reunderstanding Historical Materialism*; Volume 5, *Basic Theoretical Research on Marxist Philosophy*; Volume 6, *Research on the Theoretical System of Marxist Philosophy* (in two volumes) — these strive to use the achievements of contemporary practice, science, and philosophy’s own development to reinterpret the basic viewpoints of Marx’s philosophy that have become “common sense,” to deeply explore the basic viewpoints of Marx’s philosophy that have been neglected or even forgotten, and to systematically argue for viewpoints that Marx discussed but did not fully elaborate, yet which resonate with major contemporary issues, elevating them to basic viewpoints of Marx’s philosophy. On this basis, they reinterpret the essential characteristics of Marx’s philosophy and reconstruct the system of Marxist philosophy. Volume 7, *The Rise of the East: Philosophical Reflections on Chinese-Path Modernization*, takes practical problems as the center to study Marxism, striving to reveal the historical inevitability of China’s socialist revolution and to display the process and laws of Chinese-path modernization. Volume 8, *Traces of Thought: Memories and Reflections on Rereading Marx* (in two volumes), consists of fifty papers arranged in chronological order, reflecting my intellectual journey in studying Marx’s philosophy. Volume 9, *Still Waters Run Deep: Philosophical Musings and Reading Notes*, is a collection of academic essays, recording my flashes of intellectual inspiration. Volume 10, *The Fate of Books and Life: Walking on the Path of Philosophy and Publishing*, contains my academic autobiography, philosophical lectures, publishing practice, and interviews and introductions by journalists, actually presenting in condensed form my journey of philosophy, publishing, and even life.

《杨耕文集》共10卷12册。第1卷《为马克思辩护：对马克思哲学的一种新解读》、第2卷《多维视野中的马克思》、第3卷《危机中的重建：唯物主义历史观的现代阐释》、第4卷《重建中的反思：重新理解历史唯物主义》、第5卷《马克思主义哲学基础理论研究》、第6卷《马克思主义哲学理论体系研究》（上、下册），力图用当代实践、科学和哲学本身发展的成果重新阐释已经成为“常识”的马克思哲学的基本观点，深入探讨被忽视甚至被遗忘的马克思哲学的基本观点，系统论证马克思有所论述但又未充分论证、同时又契合当代重大问题的观点，使其上升为马克思哲学的基本观点，并以此为基础重释马克思哲学的本质特征，重建马克思主义哲学体系。第7卷《东方的崛起：关于中国式现代化的哲学思考》，以实际问题为中心研究马克思主义，力图揭示中国社会主义革命的历史必然性，展示中国式现代化的历程及其规律。第8卷《思考的痕迹：重读马克思的记忆与思考》（上、下册），由50篇论文按照时间顺序编辑而成，反映了我研究马克思哲学的心路历程。第9卷《静水深流：哲学断想与读书札记》是学术随笔，是我思想灵感的记录。第10卷《书缘人生：行走在哲学与出版的路途上》，是我的学术自述、哲学演讲、出版实践以及报刊记者对我的采访、介绍，实际上以浓缩的形式展现了我的哲学之“旅”、出版之“旅”乃至人生之“旅”。

It can be said that the “Collected Works” centrally embodies the theoretical goal I pursue — the unity of seeking novelty and seeking truth; reflects the theoretical form I pursue — ironclad logic and poetic language; and displays the theoretical realm I pursue — constructing philosophical space and sculpting the individuality of thought. It is a spiritual portrayal and honest record of my forty years of rereading Marx, reproducing in general the course of my forty years of “thought mountaineering.” I do not believe the “Collected Works” has completely restored the “original face” of Marx’s philosophy, and I am well aware that my understanding of Marx’s philosophy is inevitably constrained by my “pre-structure of understanding” or established “cognitive schema.” Moreover, the farther Marx is from our era, the greater the divergence in understanding him, just as when a traveler goes far away, the harder he is to recognize. To borrow Wittgenstein’s words, the “Collected Works” “is only a mirror through which the reader can see all the defects of his thought, and thereby use this means to straighten out his thinking.”

可以说，“文集”集中体现了我所追求的理论目标——求新与求真的统一，反映了我所追求的理论形式——铁一般的逻辑、诗一般的语言，展示了我所追求的理论境界——建构哲学空间、雕塑思维个性，是我40年来重读马克思的心灵写照和诚实记录，从总体上再现了我40年“思想登山”的历程。我并不认为“文集”完全恢复了马克思哲学的“本来面目”，而且我深知，我对马克思哲学的理解必然受到我的“理解的前结构”或既定的“认知图式”的制约，而且马克思离我们时代越远，对他认识的分歧也就越大，就像行人远去，越远越难以辨认一样。借用维特根斯坦的话来说就是，“文集”“只是一面镜子，读者可以通过这面镜子看到他的思想的全部缺陷，从而借助这个途径将思路端正。”

Zhang Liang: The earliest work I read in the “Collected Works” was the first edition of *Reconstruction in Crisis: A Modern Interpretation of Historical Materialism*, published in 1995. At that time, the dissolution of the Soviet Union, the drastic changes in Eastern Europe, and the end of the Cold War had just occurred. The theory of Marxism being “outdated” resurfaced, ideological confusion began to spread, and a theoretical crisis began to emerge. Young students like me were particularly confused and hesitant

张 亮：“文集”中我最早读到的是1995年出版的《危机中的重建：历史唯物主义的现代阐释》的第一版。当时，苏联解体、东欧剧变、“冷战”结束不久，马克思主义“过时论”再次泛起，思想混乱开始弥漫，理论危机开始出现，像我这样的青年学生更是感到困惑与彷徨。这时候，您站了出来，实事求是地肯定马克思主义正在面临新的危机，同时，又指出这种危机本质上是苏联马克思主义模式的危机，也是马克思主义在自我反省、自我超越、自我发展中构建新形态的时机，进而以重建唯物主义历史观为切入点，建构以“实践”为理论基础和出发点、历史本体论与历史认识论高度统一的唯物主义历史观的现代形态，从而成功地为马克思进行首次“辩护”。您恐怕很难理解《危机中的重建》这部著作对我们这一代马克思主义哲学研究者的重要的精神生活史意义：1995年的第一版引导我们走出20世纪、21世纪之交的理论危机，重新瞻望唯物主义历史观的未来；2010年的第二版让我们领悟了科学的重建之道，启程探索唯物主义历史观的未来；2022年的第三版则向我们证明，克服了危机的唯物主义历史观已经在今日之中国重建了自己的未来！

Yang Geng: The growth and maturity of your generation of Marxist philosophy researchers proves that the materialist conception of history has been reconstructed amid crisis. It is precisely in you that I see the future of Marxism!

杨 耕：你们这一代马克思主义哲学研究者的成长、成熟，证明了唯物主义历史观已经在危机中得以重建。正是在你们身上，我看到了马克思主义的未来！

Zhang Liang: Among the “Collected Works,” the one that has influenced me most is still *In Defense of Marx*. Why has this work had the greatest impact on me? Ultimately, it is because you possess the wisdom and ability to do things well and bring them to completion, truly making Marx’s philosophy “live” in contemporary China, turning it into a theoretical resource that readers can understand and use. The writing style of *In Defense of Marx* particularly embodies your principle: “logic as firm as iron, language as poetic as verse.” I summarize your writing style as having four characteristics: first, it gets straight to the point, directly addressing the topic, and then conducts rigorous, sufficient exposition and argumentation within a carefully designed, clear, and powerful logical framework, never indecisive or dragging; second, it speaks new words and establishes new theories, with arguments pursuing accuracy, balance, conciseness, and a commanding perspective, striving to explain issues clearly, deeply, and thoroughly in an engaging way, but never taking a biased path or making startling statements; third, the language is refined, the flow smooth, possessing a rare musical beauty, while also having an overwhelming momentum; fourth, it is skilled in using allusions, displaying extraordinary literary talent. Because of this, *In Defense of Marx*’s exposition of the basic characteristics, basic viewpoints, and basic methods of Marx’s philosophy has directly influenced the academic expression of members of the scholarly community, condensing into a new “common sense” about Marxist philosophy, attracting readers including officials, scholars, and the masses to eagerly read it. From my observation, this may be unique.

张 亮：“文集”中对我影响最大的还是《为马克思辩护》。这部著作为什么对我影响最大？说到底，是因为您有善作善成的智慧和能力，真正让马克思的哲学“活”在当代中国，使之成为读者看得懂、用得上的理论资源。《为马克思辩护》的文风特别能够体现您的理念：“铁一般的逻辑，诗一般的语言。”您的文风，我总结有四个特点：一是开门见山，直奔主题，继而在精心设计、明晰有力的逻辑框架中进行严谨、充分的阐释论证，绝不优柔寡断、拖泥带水；二是讲新话、立新论，立论追求准确平衡、言简意赅、高屋建瓴，努力以吸引人的方式把问题说清、说深、说透，但绝不剑走偏锋、做惊人语；三是文字洗练，文气顺畅，具有难得的音韵之美，同时，又具有排山倒海的气势；四是善于用典，文采非凡。正因为如此，《为马克思辩护》对马克思哲学基本特征、基本观点、基本方法的阐发，对学术共同体成员的学术表达产生直接影响，凝结为关于马克思主义哲学的新的“常识”，吸引了包括官员、学者和群众在内的读者纷纷捧读。就我观察，这可能是唯一的。

Yang Geng: Thank you for your “summary.” *In Defense of Marx* is the representative work among my representative works. In this work, I put forward a proposition that is extremely important to me, namely, that the creation of Marx’s philosophy achieved a fundamental shift in the theme of philosophy, that is, from “how the world is possible” to “how human liberation is possible.” It is precisely in Marx’s philosophy that I discern a thoroughgoing critical spirit towards the capitalist system, feel a profound concern for the alienated state of human existence, and comprehend a strong sense of mission aimed at realizing the liberation of the proletariat and humanity. In the process of exploring “how human liberation is possible,” Marx discovered that practice constitutes the mode of human existence, the essence of social life, and the foundation of the existing world, thereby confirming the ontological significance of practice. Realizing human liberation through “practical critique” and achieving the comprehensive and free development of each individual—this is the solemn “ontological commitment” made by Marxist philosophy.

杨 耕：谢谢你的“总结”。《为马克思辩护》是我的代表作中的代表作。在这部著作中，我提出了一个对我来说极其重要的命题，那就是，马克思哲学的创立实现了哲学主题的根本转换，即从“世界何以可能”转换到“人类解放何以可能”。正是在马克思的哲学中，我透视出一种对资本主义制度的彻底的批判精神，感受到一种对人类生存异化状态的深切的关注之情，领悟到一种旨在实现无产阶级和人类解放的强烈的使命意识。在探索“人类解放何以可能”的过程中，马克思发现，实践构成了人的生存方式、社会生活的本质和现存世界的基础，从而确认实践的本体论意义。通过“实践批判”实现人类解放，实现每个人的全面自由的发展，这是马克思主义哲学所做出庄严的“本体论承诺”。

Exploring “Chinese-Path Modernization”

探究“中国式现代化”

Zhang Liang: Among the “Collected Works,” the one that best demonstrates the innovative power of philosophy is *The Rise of the East: Philosophical Reflections on Chinese-Path Modernization*. You began conceiving this work in 1989, and the first edition was published in 2009. At that time, the global economy, including China’s, had not yet emerged from the shadow of the financial crisis, yet you had already begun to explore Chinese-path modernization through a combination of truthful description and profound reflection, the penetrating power of philosophical thinking and the shocking force of the critical spirit of philosophy, and conscious philosophical awareness and keen political insight. In my view, the basic philosophical principles of Chinese-path modernization revealed in this work remain correct and convincing even today.

张 亮：“文集”中最能展现哲学的创新力量的，当属《东方的崛起：关于中国式现代化的哲学反思》。您从1989年就开始构思这部著作，2009年出版第一版。那时，包括中国在内的全球经济尚未走出金融危机的阴影，而您则已经在真实的描述和深刻反思的结合、哲学思维力量的穿透力与哲学批判精神的震撼力的结合、自觉的哲学意识和敏锐的政治眼光的结合中，开始探讨中国式现代化。在我看来，这部著作所揭示的中国式现代化的基本哲学原理，即使在今天，都是正确的和令人信服的。

Yang Geng: I have always believed that philosophical research cannot merely become a “dialogue” among philosophers, nor can it become a philosopher’s personal “soliloquy,” just as Marx criticized: “indulging in indifferent self-contemplation,” solemnly reciting some incantations, “saying things that no one can understand.” For philosophical research, especially the study of Marxist philosophy, the most important thing is to engage in a “dialogue” with reality; otherwise, it becomes a moan without illness. The most basic reality in contemporary China is the construction of Chinese-path modernization. The most important characteristic and significance of Chinese-path modernization lies in the fact that it condenses three major social transformations—modernization, marketization, and socialist reform—into the same time and space. In this process, modernization, marketization, and socialist reform interact, influence, and permeate each other. It can be described as a “triple transformation” and a “trinity.” Consequently, modernization, the market economy, and the socialist system inevitably acquire new content, inevitably give rise to the modern civilization of the Chinese nation, and will surely create a new form of human civilization.

杨 耕：我始终认为，哲学研究不能仅仅成为哲学家之间的“对话”，更不能成为哲学家个人的“自言自语”，就像马克思所批评的那样，“醉心于淡漠的自我直观”，“煞有其事”地念着一些咒语，“说着一些谁也听不懂的话”。对于哲学研究，尤其是马克思主义哲学研究来说，最重要的，是同现实“对话”，否则，就会成为无病的呻吟。当今中国最基本的现实就是中国式现代化建设。中国式现代化的最重要特征和最重要意义就在于，它把现代化、市场化、社会主义改革这三重重大的社会变革浓缩在同一时空中进行了。在这个过程中，现代化、市场化、社会主义改革相互作用、相互影响、相互渗透，可谓“三重变革”“三位一体”，因而必然使现代化、市场经济、社会主义制度都具有新的内容，必然造就中华民族现代文明，必将创造人类文明新形态。

Realizing national rejuvenation through the path of modernization constitutes the solemn theme of Chinese history since the Opium War, embodying the struggles and reflections, glories and dreams of several generations of Chinese people. Paying attention to Chinese-path modernization, studying, discovering, and grasping its laws, and adapting to, transcending, and guiding reality with a new philosophical concept—this is the conscience and mission that contemporary Chinese philosophers should possess. The work *The Rise of the East* strives to theoretically reproduce the grand historical scene of over a billion Chinese people rising up with tragic determination from all directions, revealing the secret of how an ancient nation is rejuvenated in the East of the world. I love my motherland deeply, and I am profoundly concerned with reform and opening up and modernization. This work is the theoretical crystallization of my research on reform and opening up and modernization.

以现代化的方式实现民族复兴，构成了鸦片战争以来中国历史的悲壮主题，凝聚着几代中国人的奋斗与思考、光荣与梦想。关注中国式现代化，研究、发现和把握中国式现代化的规律，以一种新的哲学理念适应现实、超越现实、引导现实，这是当代中国哲学家应有的良心和使命。《东方的崛起》这部著作力图从理论上再现十多亿中国人如何从东南西北悲壮奋起的宏大历史场面，展现一个古老的民族何以复兴于世界东方的秘密所在。我深情地爱着我的祖国，深切地关注着改革开放和现代化建设，这部著作就是我研究改革开放和现代化建设的理论结晶。

What Kind of Marxist Philosophical System to “Reconstruct”

“重建”什么样的马克思主义哲学体系

Zhang Liang: I have noticed that since 2003, when you presided over the Ministry of Education’s major key project in humanities and social sciences, “Innovative Research on the Marxist Philosophical System,” you have published a series of papers on the issue of the Marxist philosophical system, achieving fruitful results. These results are concentrated in Volume 6, *Research on the Theoretical System of Marxist Philosophy*. Today’s readers may not yet fully recognize the importance of this work, but I believe its significance lies in clarifying how the current Marxist philosophical system was formed, what the relationship between the current Marxist philosophical system and Marx’s philosophy actually is, and what kind of Marxist philosophical system should be “reconstructed” in the contemporary era. Through historical investigation and logical analysis of many Marxist philosophical systems that have had significant influence in the Soviet Union, Eastern Europe, and China, this work ultimately guides the academic community to reach a basic consensus: that the Marxist philosophical system should be reconstructed with “practice” as its theoretical foundation and constructive principle, achieving the “integration” of practical materialism, dialectical materialism, and historical materialism.

张 亮：我注意到，自从2003年您主持教育部人文社会科学重大攻关项目“马克思主义哲学体系创新研究”以来，您就马克思主义哲学体系问题发表了一系列论文，取得了丰硕成果，这些成果集中体现在第6卷《马克思主义哲学理论体系研究》中。今天的读者可能还没有足够认识到这部著作的重要性，而我认为，这部著作的重要性就在于，厘清了现行的马克思主义哲学体系是如何形成的？现行的马克思主义哲学体系与马克思哲学的关系到底是怎样的？在当代，应当“重建”什么样的马克思主义哲学体系？这部著作通过对在苏联、东欧、中国曾经产生过重要影响的诸多马克思主义哲学体系进行历史考察和逻辑分析，最终引导学界达成基本共识，即应以“实践”为理论基础和建构原则重建马克思主义哲学体系，实现实践唯物主义、辩证唯物主义、历史唯物主义的“一体化”。

Yang Geng: What you say makes a lot of sense. Marx was not a professional philosopher; he did not deliberately construct a philosophical system. However, Marx’s philosophical thought does indeed possess an inherent logical connection and theoretical system. This logical connection and theoretical system are embedded within Marx’s philosophical thought, hidden but indeed existing. This characteristic of Marx’s philosophical system determines that philosophers from different periods, countries, and schools have different understandings and constructions of the Marxist philosophical system. Hegel said, “Philosophy without a system cannot be a science.” Based on contemporary practice, science, and the development of philosophy itself, taking the works of Marx and Engels as the theoretical basis, and taking “how human liberation is possible” as the theoretical theme, constructing a Marxist philosophical system that highly unifies and integrates practical materialism, dialectical materialism, and historical materialism—this is my “dream.”

杨 耕：你讲的很有道理。马克思并不是一个职业哲学家，并没有刻意去构造一种哲学体系，但是，马克思的哲学思想又的确具有内在的逻辑联系和理论体系，这种逻辑联系和理论体系就镶嵌在马克思的哲学思想中，隐而不显，但又确实存在。马克思哲学体系的这一特点决定了不同时期、不同国家、不同派别的哲学家对马克思主义哲学体系有不同的理解和建构。黑格尔说过，“哲学没有体系，就不能成为科学”。以当代实践、科学和哲学本身的发展为基础，以马克思、恩格斯的著作为理论依据，以“人类解放何以可能”为理论主题，建构一个实践唯物主义、辩证唯物主义、历史唯物主义高度统一、融为一体的马克思主义哲学体系，是我的“梦想”。

Zhang Liang: Teacher Yang, your exposition reminds me of a scholar’s comment, namely, that your new interpretation of Marx’s philosophy “provides a new approach to understanding Marx’s philosophy, breaks through the theoretical framework of traditional Marxist philosophy, constructs a new Marxist philosophical system, and has breakthrough significance for the reform and construction of our country’s philosophical system.” In the “Collected Works,” I not only discern the intellectual journey of your rereading of Marx but also see the intellectual horizon of your reconstruction of the Marxist philosophical system.

张 亮：杨老师，您的阐述使我想起了一位学者的评论，那就是，您对马克思哲学的新解读“提供了一种新的马克思哲学的理解途径，突破了传统马克思主义哲学的理论框架，建构了新的马克思主义哲学体系，对于我国哲学体系的改革和建设具有突破性意义”。在“文集”中，我不仅透视出您重读马克思的思想历程，而且看到了您重建马克思主义哲学体系的思想地平线。

Yang Geng: Your words remind me of a line from Wang Guozhen’s poem: “I do not think about whether behind me there will be cold winds and rain; since the goal is the horizon, what I leave to the world can only be a back view.”

杨 耕：你的话使我想起了汪国真的诗句，那就是：“我不去想身后会不会袭来寒风冷雨，既然目标是地平线，留给世界的只能是背影。”

Online Editor: Huihui

网络编辑：慧慧