从“类本质”到“社会关系的总和”： 马克思主体观的变革——基于《1844年经济学哲学手稿》与《关于费尔巴哈的提纲》 的对比分析

From “Species-Essence” to “the Sum of All Social Relations”: The Transformation of Marx’s Subjective View—Comparative Analysis Based on Economic and Philosophic Manuscripts of 1844 and Theses on Feuerbach

摘要: 马克思主体观的变革与深化是理解其哲学革命的一条重要内在线索。在《手稿》中，人的本质被预设为“自由的有意识的活动”的类本质，而《提纲》以“对象性的活动”为核心，将人的本质重新定义为“一切社会关系的总和”。两个文本在核心范畴、人的本质规定、论证逻辑与理论目标四个层面存在显著差异。前者以异化劳动理论揭示了资本主义条件下主体性的丧失，确立了人的解放的价值指向；后者则以实践观和社会关系论重构了马克思主体思想的理论基础，使人的解放从哲学论证走向革命的实践。然而，这种转变并非阿尔都塞意义上的“认识论断裂”，而是一场深刻的“扬弃”。《提纲》在保留并提升《手稿》异化批判价值内核的同时，否定了其思辨人本学的论证形式，从而在问题意识深层连续的基础上实现了理论超越，并共同构成了马克思主体思想从思辨人本学走向历史唯物主义的完整图景。

Abstract: The transformation and deepening of Marx’s conception of the subject constitute a crucial internal clue for understanding the philosophical revolution brought about by Marxist theory. In the Economic and Philosophic Manuscripts of 1844 (abbreviated as “Manuscripts”), human essence is presupposed as the “species-essence” of “free and conscious activity”. By contrast, in the Theses on Feuerbach (abbreviated as “Theses”), with “objective activity” as its core, human essence is redefined as “the sum of all social relations”. There are significant differences exist between the two texts in four dimensions—core categories, the determination of human essence, argumentative logic, and theoretical aims. The former, through the theory of alienated labor, reveals the loss of subjectivity under capitalist conditions and establishes the value orientation of human emancipation; the latter, through the theory of practice and social relations, reconstructs the theoretical foundation of Marx’s thought on the subject, moving human emancipation from philosophical argumentation to revolutionary practice. However, this transformation is not an “epistemological break” in the sense of Althusser, but rather a profound “sublation”. The “Theses” retains and elevates the core of the alienation critique in the “Manuscripts”, while rejecting its speculative humanistic argumentative form. Thus, it achieves theoretical transcendence on the basis of the deep continuity of the problem consciousness, and the two texts collectively constitute the complete trajectory of Marx’s thought on the subject from speculative humanism to historical materialism.