The Alienation of Man from the Essence of Man According to the Economic and Philosophical Manuscript

Alienated labor is a key feature of Marx's work in Economics of 1844.

A concept first proposed in the Philosophical Manuscripts. It is also known as labor return alienation. Marx used it to summarize the relationship between the laborer and the product of his labor and labor itself under the conditions of private ownership.

He argues that labor (free and conscious activity) is the human nature, but alienation occurs under the conditions of private ownership. This is manifested in the alienation of the laborer from the product of his own labor.

The alienation of the laborer from his own labor activities. The alienation of man from his own nature, i.e., the alienation of man from his free and conscious activity and the world of objects he creates. People are alienated from people.

For when man is opposed to the product of his labour, to his labour activity, and to his own nature, he must also be opposed to others. With the help of the concept of alienated labor, Marx initially understood the objective law of human historical development, revealed the nature and origin of private property, and explained the historical inevitability of communism through the promotion and abandonment of alienated labor, which played an important role in the history of the formation of Marxism. In Marx's mature writings, although alienated labor was still mentioned, it was no longer used as a theory and method to explain history, but only as a concept to describe the antagonistic relationship between wage labor and capital in capitalist society.

Alienation used to refer to the transfer of rights, the alienation of relations and insanity in classical German philosophy, but in the era of classical German philosophy, it was expanded to analyze the subject-object relationship between man and the entire external world, that is, the consequence of the subject's activities became the alien force of the subject, and in turn harmed and dominated the subject itself.

According to Marx, the fundamental characteristic that distinguishes man from animals is free and conscious activity, that is, productive labor. Labor is the "kind of life" of man, but under capitalist conditions, labor is alienated.

The product of labor is alienated from the laborer, the labor act itself is alienated from the laborer, the essence of the human being is alienated from the person, and the person is alienated from the person.

In the early 80s, under the influence of Western ideology, there was a lot of discussion in China about whether Marxism is humanitarian. The manuscript is mainly discussed from a naturalistic point of view, so some scholars believe that Marxism is a naturalism rather than a humanism. Therefore, we have to argue from the perspective of naturalism and humanism.

The unity of naturalism and humanism philosophically means that the possession of man's essence is premised on nature and the emancipation of man is the ultimate goal, and the two are identical. Complete natural humanity. The real solution of the leak in the relationship between man and nature:

Marx believed that the natural world has become a completely human-like nature through human production activities and through natural science and industry, that is, a natural world that conforms to human nature, and such a natural world is the real natural world. However, private ownership and alienated labor have separated man from the natural world, and man's possession of the natural world has become a loss of the natural world. Communism renounces private property and re-realizes man's possession of the natural world, making the natural world the natural world of man.

It is completed naturalism, and completed naturalism is humanism. Completed naturalism equals humanism. On the basis of communism, the real solution of the relationship between man and man should not only be abandoned, but more importantly, the alienation between man and man should be abandoned, so that man and nature and man can achieve a high degree of unity.

Only as a social person can man truly possess nature, because only in society, in the collective of individual forces organized into social forces, is the bond between man and man, and it is revealed that it is the basis of man's existence.