《费尔巴哈提纲》读后感【优秀3篇】

《费尔巴哈提纲》是马克思主义哲学的纲领性文件之一，它主要讲述的是社会实践的观点和唯物辩证法的的思想。它标志着马克思主义哲学基本思想的形成，也让读者充分地了解了马克思主义哲学的基本思想。下面是作文迷的小编为您带来的《费尔巴哈提纲》读后感【优秀3篇】，如果能帮助到您，小编的一切努力都是值得的。

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《费尔巴哈提纲》读后感 篇1《费尔巴哈提纲》读后感 篇2《费尔巴哈提纲》读后感 篇3

《费尔巴哈提纲》读后感 篇1

《提纲》是马克思在1845年春写成的一份只供自己进一步研究用的笔记，在他生前没有公开发表。1888年，恩格斯在对它进行了一些文字上的修改后，作为《路德维希·费尔巴哈的德国古典哲学的终结》一书的附录，首次公诸于世。《提纲》虽然十分简短，但却如恩格斯所说，它是“非常宝贵的”、“是包含着新世界观的天才萌芽的第一个文件”。

The Outline was a note written by Marx in the spring of 1845 for his own further research. It was not published publicly before his death. In 1888, after Engels made some textual modifications to it, it was first published as an appendix to Ludwig Feuerbach's End of German Classical Philosophy. Although the Outline is very short, as Engels said, it is "very valuable" and "the first document containing the talent germination of the new world outlook".

《提纲》的重大意义在于：它彻底批判了费尔巴哈和一切旧唯物主义的直观性和不彻底性；确立了马克思主义科学的实践观，并在此基础上提出了崭新的马克思主义哲学纲领和一系列重要思想。《提纲》说明，马克思不仅同唯心主义而且同一切旧唯物主义划清了界限，它同时是马克思主义哲学世界观初步形成的标志。

The significance of the Outline lies in that it thoroughly criticizes Feuerbach and the intuitiveness and incompleteness of all the old materialism; He established the Marxist scientific concept of practice, and on this basis, he put forward a new Marxist philosophy program and a series of important ideas. The Outline shows that Marx has made a clear distinction not only with idealism but also with all the old materialism. It is also a sign of the initial formation of Marxist philosophical world outlook.

《提纲》共有11条，字数虽然不多，却包含着丰富的思想内容和严密的逻辑联系。全文大致可分为三个部分。第一部分，即第一、二条，是《提纲》的总纲，从总体上概括了马克思的新唯物主义和一切旧唯物主义的根本区别，开始把实践纳入自己的哲学体系，为建立完备的、彻底的唯物主义世界观奠定了牢固的基础；第二部分，即三至九条，批判了旧唯物主义的唯心史观，同时，在实践的基础上提出了一系列唯物史观的重要思想，为建立马克思主义哲学体系勾画了蓝本。蓝图；第三部分，即第十、十一条，是《提纲》的总结，阐明了马克思主义哲学最显著的特点是它的阶级性和实践性，强调马克思主义哲学的历史使命不只是要认识世界，更重要的是要改造世界。

The Outline has 11 articles in total. Although the number of words is small, it contains rich ideological content and strict logical connection. The full text can be roughly divided into three parts. The first part, namely the first and second articles, is the general outline of the Outline, which generally summarizes the fundamental differences between Marx's new materialism and all the old materialism, and begins to incorporate practice into its own philosophical system, laying a solid foundation for the establishment of a complete and thorough materialistic world outlook; The second part, namely three to nine articles, criticizes the idealistic conception of history of the old materialism. At the same time, it puts forward a series of important thoughts of historical materialism on the basis of practice, which outlines the blueprint for the establishment of Marxist philosophy system. Blueprint; The third part, namely Articles 10 and 11, is the summary of the Outline, which clarifies that the most prominent feature of Marxist philosophy is its class nature and practicality, and emphasizes that the historical mission of Marxist philosophy is not only to understand the world, but also to transform it.

学习马克思主义的实践观，掌握其基本哲学依据。

Learn Marxist concept of practice and master its basic philosophical basis.

实践的观点是《提纲》的核心和灵魂，是新世界观萌芽的集中体现，也是马克思主义哲学区别于一切旧哲学的根本标志。

The view of practice is the core and soul of the Outline, the concentrated embodiment of the sprout of the new world outlook, and the fundamental sign that Marxist philosophy is different from all the old ones.

第一，实践是物质与意识辩证统一的基础。

First, practice is the basis of the dialectical unity of material and consciousness.

第一条就指出：“从前一切唯物主义——包括费尔巴哈的唯物主义——的主要缺点是：对对象、现实、感性，只是从客体的或者直观的形式去理解。而不是把它们当作感性的人的活动，当作实践去理解，不是从主体方面去理解。”这就说明了旧唯物主义虽然坚持物质第一性，意识第二性，但是却忽略了人的实践性，没有看到人作为活动主体的能动性。马克思在揭露批判费尔巴哈为代表的旧唯物主义根本局限时，突出强调了社会实践的作用和意义。

The first article points out: "The main disadvantage of all previous materialism, including Feuerbach's materialism, is that we only understand the object, reality and sensibility from the objective or intuitive form, rather than regard them as perceptual human activities, as practice, and not from the subjective aspect." This shows that although the old materialism insisted on material first and consciousness second, it ignored the practicality of people and did not see the initiative of people as the subject of activities. When Marx exposed and criticized the fundamental limits of the old materialism represented by Feuerbach, he highlighted the role and significance of social practice.

第二，实践是认识的基础和检验真理的标准。费尔巴哈及其他旧唯物主义一样，虽然主张人们的认识是对客观世界的反映，人们的思维可以正确地认识客观存在，但是却忽略了科学的实践，因此也就无法说明真理的标准问题。在这里，马克思明确提出了实践是检验真理的唯一标准，从而在哲学史上第一次科学地解决了真理标准的问题。

Second, practice is the basis of knowledge and the criterion for testing truth. Like other old materialism, Feuerbach advocated that people's understanding was a reflection of the objective world, and that people's thinking could correctly understand the objective existence, but it ignored scientific practice, so it could not explain the standard of truth. Here, Marx clearly put forward that practice is the only criterion for testing truth, thus scientifically solving the problem of truth criterion for the first time in the history of philosophy.

可见，实践不仅是认识的基础，也是检验真理的唯一标准。实践的观点是马克思主义认识论之首要的和基本的观点。

It can be seen that practice is not only the basis of knowledge, but also the only criterion for testing truth. The view of practice is the primary and basic view of Marxist epistemology.

第三，社会生活在本质上是实践的。马克思不仅揭示了实践在认识中的决定作用，而且阐明了实践在人类社会发展中的重大意义。他指出：“社会生活在本质上是实践的。”这就说明人类的全部社会生活都是以社会实践为基础的，社会实践决定着人们的社会生活，包括人们的精神生活。因此，马克思进一步强调说，“凡是把理论导致神秘主义的神秘东西，都能在人的实践中以及对这个实践的理解中得到合理的解决。”这就是说，社会实践是社会意识的基础和来源，无论是正确的社会意识，还是错误的社会意识，甚至宗教神秘主义的思想观念都可以在社会实践中找到它们产生的根源。

Third, social life is practical in nature. Marx not only revealed the decisive role of practice in cognition, but also clarified the great significance of practice in the development of human society. He pointed out that "social life is practical in nature." This shows that all human social life is based on social practice, and social practice determines people's social life, including their spiritual life. Therefore, Marx further emphasized that "anything mysterious that leads theory to mysticism can be reasonably solved in human practice and understanding of this practice." That is to say, social practice is the basis and source of social consciousness. Whether it is correct social consciousness, wrong social consciousness, or even religious mysticism can find their roots in social practice.

综上所述，我们可以清楚地看到，实践的观点不仅是马克思主义认识论之首要的和基本的观点，也是辩证唯物论和历史唯物论的基础，从而构成了整个马克思主义哲学理论大厦的基础。因此我们要充分认识实践在认识中的决定作用，明确社会实践既是人的思想形成和发展的基础，也是检验人的思想是否正确的标准，坚持投身社会实践，在实践中学习，在实践中认识真理、检验真理和坚持真理。要充分认识实践是社会生活的本质和基础，也是社会意识的基础和来源，坚持到人们的社会实践活动中寻找人们思想产生的根源，并通过社会实践消除人们的'思想问题所由产生的客观原因，从而从根本上解决人们的思想问题。

To sum up, we can clearly see that the view of practice is not only the primary and basic view of Marxist epistemology, but also the basis of dialectical materialism and historical materialism, thus forming the basis of the entire theoretical building of Marxist philosophy. Therefore, we should fully understand the decisive role of practice in cognition, make it clear that social practice is not only the basis for the formation and development of human thought, but also the standard for testing whether human thought is correct, adhere to social practice, learn in practice, and recognize, test and adhere to the truth in practice. We should fully understand that practice is the essence and basis of social life, and also the basis and source of social consciousness. We should stick to people's social practice activities to find the source of people's thoughts, and eliminate the objective causes of people's' ideological problems' through social practice, so as to fundamentally solve people's ideological problems.

《费尔巴哈提纲》读后感 篇2

费尔巴哈的《提纲》是一份透露着新世界观萌芽的天才大纲。正是它的问世，才标志着马克思主义哲学开始形成。

Feuerbach's Outline is a genius outline that reveals the bud of the new world outlook. It is its appearance that marks the beginning of the formation of Marxist philosophy.

全文由11条大纲构成，全都紧紧地围绕着“实践”这个中心，强调实践的决定性作用。费尔巴哈由于不理解实践的概念和意义，因此他的人本主义唯物主义思想是直观的、非实践的，这导致他在社会历史领域无法摆脱唯心论的巢臼。马克思正是对费尔巴哈进行了扬弃，在提纲中主要提到这样几个观点：旧唯物主义是没有把事物、现实等当作感性活动当作实践；人的思维是否具有客观的真理性是一个实践的问题；环境的改变和人的活动是一致的，都是实践；人是一切社会关系的总和，社会生活本质上是实践的。从中我们可以看得到现在大量被引用的关于实践的理论的雏形。

The full text consists of 11 outlines, all closely surrounding the center of "practice", emphasizing the decisive role of practice. Feuerbach did not understand the concept and significance of practice, so his humanistic materialism was intuitive and non practical, which led to his inability to get rid of the nest of idealism in the field of social history. Marx exactly sublated Feuerbach, and mainly mentioned the following points in the outline: the old materialism did not regard things, realities, etc. as perceptual activities as practices; Whether human thinking has objective truth is a practical problem; The change of environment is consistent with human activities, both of which are practices; Man is the sum of all social relations, and social life is in essence practical. From this we can see the embryonic form of a large number of theories about practice that have been quoted now.

扼要的提纲勾画出这样一个有异于先前哲学家所确立的“人”：这个人与其周围的一切的联系都是一种东西——即是实践。这个实践是最广义的，它涵盖了“社会化了的人类”的一切活动，包括自然人体对周围环境的作用以及环境对人的作用，以及人的思维。我们从这里可以看到：实践本身就代表了一个辩证唯物主义的观念：人的一切活动是一个客观的存在，可以作为一个外在因素而作用于他人，而同时又是具有主观能动性，有特殊的感性和情感，因此，人的客观真理性仍然需要通过来实践证明。马克思很明确地写到：“人的思维是否具有客观的真理性，这不是一个理论的问题，而是一个实践的问题”。真理作为人的思维的经验性的东西是要靠实践来证明的。

The brief outline outlines such a "person" that is different from the "person" established by previous philosophers: the connection between this person and everything around it is a kind of thing - that is, practice. This practice is the broadest, covering all activities of "socialized human", including the role of natural human body on the surrounding environment, the role of environment on people, and human thinking. From here, we can see that practice itself represents a dialectical materialism concept: all human activities are an objective existence, which can act on others as an external factor, while at the same time, they are subjective and dynamic, with special sensibility and emotion. Therefore, human objective truth still needs to be proved through practice. Marx clearly wrote: "Whether human thinking has objective truth is not a theoretical problem, but a practical problem". Truth, as an empirical thing of human thinking, needs to be proved by practice.

马克思认为：人的一切活动都可视为实践，实践乃是唯一的存在或者实在。实践即是存在，实践之外别无存在，实践决不是停留在书本和理论上的夸夸其谈，并不是如青年黑格尔派在思辨哲学上的纠缠不清。因此，实践也就是我们理解马克思整体思想的必由之路，是理解马克思整体思想的一把唯一的钥匙。有人径直地把马克思的哲学称为“实践主义”（Practicalism）。所谓“主义”（—ism），就是一种学说或信念；所谓“实践主义”，就是一种关于实践的哲学学说和对于实践的理论信念（马克思、恩格斯在《德意志意识形态》中一度自称他们的哲学为“实践的唯物主义”），但在今天，“实践唯物主义”实际上已成为八十年代以来中国马克思主义哲学原理研究当中的一个特定流派的称谓。

Marx believes that all human activities can be regarded as practice, and practice is the only existence or reality. Practice is existence, and there is no existence other than practice. Practice is by no means the exaggeration of books and theories, nor the entanglement of young Hegelians in speculative philosophy. Therefore, practice is the only way for us to understand Marx's overall thought and the only key to understand Marx's overall thought. Some people call Marx's philosophy "PRACTICALISM" directly. The so-called "doctrine" (- ISM) is a theory or belief; The so-called "praxis" is a philosophical theory about practice and a theoretical belief in practice (Marx and Engels once called their philosophy "practical materialism" in the German Ideology). However, today, "practical materialism" has actually become the name of a specific school in the study of Marxist philosophical principles in China since the 1980s.

在马克思看来，实践被界定为有着“主观”、“能动”内涵的“人的感性活动”，亦即人的对象化活动。对象化意味着人的预期目的在其存在对象上的实现，即包含着人化的意味。实践既然有了人的对象化，也便有了主体性的意味，因而实践决不仅仅停留在理论和思辨哲学上，更多的是社会性和人的主体活动当中。他不像费尔巴哈那样回避主体的人的活动与作用，而是使问题又回到主体的能动方面。他认识到，只有在主体感性的参与下，才有认识的发生，否则就不可能建构起任何认识论。为此，马克思把人的活动“当作人的感性活动，当作实践去理解”。另一方面，马克思也决不是象黑格尔那样，把主体感性束缚在思想和观念所决定的范围，而是把主体的人的活动理解为感性的物质活动，即对象性的活动。他说：“费尔巴哈想要研究跟思想客体确实不同的感性客体，但是他没有把人的活动本身理解为？对？象？性？的活动。”这样，按照马克思所提供的思维方式，实践活动被赋予一身二任的品格，既体现了认识活动的主体性原则，同时也体现了认识活动的客体性原则，从而使主体感性在实践中获得了自身的完满统一。

In Marx's view, practice is defined as "human perceptual activities" with the connotation of "subjective" and "active", that is, human objective activities. Objectification means the realization of human's expected purpose on the object of existence, that is, it contains the meaning of humanization. Since practice has the objectification of human beings, it also has the meaning of subjectivity. Therefore, practice never only stays in theory and speculative philosophy, but also is more social and human subject activities. Unlike Feuerbach, he avoids the human activities and functions of the subject, but returns the problem to the dynamic aspect of the subject. He realized that only with the participation of the subjective perception can knowledge occur, otherwise it is impossible to construct any epistemology. For this reason, Marx took human activities "as human perceptual activities, as practice to understand". On the other hand, Marx never, like Hegel, confined the subject's sensibility to the scope determined by ideas and concepts, but understood the subject's human activities as perceptual material activities, that is, objective activities. He said: "Feuerbach wanted to study the perceptual object which is really different from the ideological object, but he did not understand the human activity itself as" the activity of "image" and "sex". " In this way, according to the way of thinking provided by Marx, practical activities are endowed with the character of "one person, two roles", which embodies both the subjective principle of cognitive activities and the objective principle of cognitive activities, so that the subjective perception obtains its own perfect unity in practice.

这个广义的实践与“社会性”是密切相关的，这是因为人的任何认识活动所面对的任何“客观对象”实际上都已经处在实践的“域内”，因而都总是已经有人的“主体能动性”参与其中了。我们确实可以在认识过程中尽量去排除不同认识主体的意识主观性的干扰，努力争取“主观符合客观”，把握客观规律；但我们却无法将人的存在、为满足其需要的活动从客体对象中排除，因为任何客体对象都只能是在人的自为存在背景上面呈现出来的。因此，当我们谈到任何一个客观对象时，它的所谓“客观性”，只是相对于我们“当下的”意识而言，即它是独立于“这一次”的意识，先于“这一次”的认识而存在的；但它仍然是在实践域内。而意识同样是实践的内在要素，因而客观对象仍在此前的意识域内，即最终不可能独立于意识、外在于意识。于是无论如何，在一定意义上，我们所寻求的客观规律就已经具有了某种“实践的规律”甚至“意识本身的规律”的意义了。

This generalized practice is closely related to "sociality", which is because any "objective object" faced by any cognitive activity of human beings has actually been in the "field" of practice, so there is always "subjective initiative" of human beings involved. Indeed, we can try our best to eliminate the interference of the subjective consciousness of different cognitive subjects in the process of cognition, strive for "the subjective conforms to the objective", and grasp the objective laws; However, we cannot exclude human existence and activities to meet its needs from the object object, because any object object can only be presented on the background of human self existence. Therefore, when we talk about any objective object, its so-called "objectivity" is only relative to our "current" consciousness, that is, it is independent of the "this time" consciousness and exists before the "this time" cognition; But it is still in the field of practice. And consciousness is also the internal element of practice, so the objective object is still in the previous consciousness field, that is, it is impossible to be independent of consciousness and external to consciousness. In any case, in a certain sense, the objective laws we seek already have the meaning of some "laws of practice" or even "laws of consciousness itself".

社会是由个人组成的，个人是社会的成员，所以个人的活动应该且必然社会化。，从现实的某种程度上说，我们的每个个体的活动都具有社会性，这是它的本质属性，虽然我们依然还有相对孤立的生活。作为单一个人，活动的空间和时间，接触的人和事，相对来说是比较局促狭小的，这样的生活如果没有着意去拓宽就会变得僵化，人身处于社会当中，活动却局限于社会的一个微小的角落，显然人只是这沧海一粟，晦朔相比于春秋。

Society is composed of individuals, who are members of society, so individual activities should and must be socialized., To some extent, our individual activities are social, which is its essential attribute, although we still have a relatively isolated life. As a single person, the space and time of activities, people and things in contact are relatively narrow. If such a life is not broadened deliberately, it will become rigid. People are in the society, but activities are limited to a small corner of the society. Obviously, people are just a drop in the ocean. Compared with the spring and autumn period, the obscure life will become rigid.

在此，我们强调人的认识对象与人的存在的不可分离性，这并不会影响客体对象及其规律的客观实在性。恰恰相反，我们是把“客观实在性”从旧哲学所想象的纯粹自在的。领域归还于人的现实实践之中。人的存在、人的实践活动本身就是最根本的而且唯一的“实在”。既为“实在”，就有一个需要、也能够对之加以认识和把握的问题，也就有一个认识是否符合对象、正确地呈现对象的问题。因而作为“求是”对象的规律，也同样表现为本质特性、客观联系等等，也同样具有普遍性与必然性。但这里的“本质”，是人的存在、人的实践活动的内在特性；这里的必然性、规律性，是人的活动内部以及不同活动之间的内在必然关联。中国哲学中有所谓“理在事中”，强调的就是规律乃是人之“实事”中的“理”。

Here, we emphasize the inseparability of human cognition object and human existence, which will not affect the objective reality of object object and its law. On the contrary, we take "objective reality" from the pure freedom imagined by the old philosophy. The domain is returned to human practice. Human existence and human practice are the most fundamental and unique "reality". Since it is "reality", there is a need to know and grasp it, and there is also a question of whether understanding conforms to the object and correctly presents the object. Therefore, as the object of "seeking truth", the law also shows its essential characteristics, objective relations, etc., and also has universality and inevitability. But the "essence" here is the inherent characteristics of human existence and human practice; The inevitability and regularity here are the internal and inevitable relationships between human activities and different activities. There is a saying in Chinese philosophy that "reason is in things", which emphasizes that the law is the "reason" in the "real things" of people.

为此，我们需要以高远的视野把宇宙浓缩，把活动放到更广阔的现实中去，这个活动包括间接的和直接的，间接的方式是通过各种媒介获取海量的信息，直接的方式指亲身实践，尝尝梨子的滋味，前者主要是“读万卷书”，当然在日新月异的今天不止是是读书了，后者主要是“行万里路”，自然也不仅指行路一途，通过两种方式互相补充、相互促进、共同发展，从而可以使得我们的思维更加的全面、灵活、精深，使我们的实践活动更加合乎科学，更具革命性。

To this end, we need to concentrate the universe with a high vision and put the activity into a broader reality. This activity includes indirect and direct ways. The indirect way is to obtain massive information through various media. The direct way is to practice in person and taste the taste of pear. The former is mainly to "read thousands of books". Of course, in today's ever-changing world, it is not only to read books, but the latter is mainly to "travel thousands of miles", Naturally, it does not only mean to go along the road, but also to complement, promote and develop each other in two ways, which can make our thinking more comprehensive, flexible and profound, and make our practice more scientific and revolutionary.

马克思在文中提到：实践是革命的。而最后一条纲要引起了我最大的共鸣：“哲学家们只是用不同的方式解释世界，而问题在于改变世界。”实践是人能动地改造世界的活动。实践把居于能动与主导方面的主体和居于依据与基础方面的客体联结起来，形成了改造与被改造关系，它改造着自然界，改造着社会，改造着人们之间的关系和人自身。人类发展的历史表明，没有实践，就没有历史的进步和人自身的进步。

Marx mentioned in his article that practice is revolutionary. The last outline aroused my greatest resonance: "Philosophers only explain the world in different ways, but the problem is to change the world." Practice is an activity in which people actively transform the world. Practice connects the subject living in the active and dominant aspects and the object living in the basis and foundation aspects, forming the relationship between transformation and being transformed. It transforms the nature, the society, and the relationship between people and people themselves. The history of human development shows that without practice, there will be no historical progress and human progress.

马克思的全部思考既是围绕“改变世界”——即“实践”而展开，而不是对思想史上某种问题作纯学理的逻辑推演，因此，一切认识与思考都必须围绕实现目标所需要的实践而展开。“关于离开实践的思维是否具有现实性的争论，是一个纯粹经院哲学的问题”。马克思很早就用这句话明确地表示了他对“离开实践的思维”不感兴趣。这是一个肩负“改变世界”使命的人自然而必然的思维倾向。

All of Marx's thinking is centered on "changing the world", that is, "practice", rather than a purely theoretical logical deduction of a problem in the history of thought. Therefore, all understanding and thinking must be centered on the practice needed to achieve the goal. "The debate about whether the thinking without practice is realistic is a question of pure scholasticism". Marx clearly indicated that he was not interested in "thinking away from practice" with this sentence long ago. This is a natural and inevitable thinking tendency of a person who shoulders the mission of "changing the world".

我认为我们的实践应该以“致用”为终极目标和最后归宿，即必须以能作用于原有的实践结果为目标，对现实的人生和全人类从物质或精神两个方面有益处为衡量标准，“生活的理想是为了理想的生活”，任何无助于现实生活向前、向上的改变不应看作有效的实践，比如“永动机”只是天才的幼稚的火花，终于会在现实面前破灭。在改造世界的实践过程中，必然要发生主体对客体的认识关系。认识关系在改造关系的基础上产生，又作用于改造关系。我们从外界择取种种信息，先把它们内化为自己的认识、思维甚至理论，然后知道我们自身的行为实践，反馈、反作用于活生生的现实环境中。前者是自身思维、精神部分的革命，也就是“解释世界”，后者是非自身思维方面的现实行动，我把它理解为改变世界；只有把“主观能动性”和“现实操作性”两者结合，实践才可以说是完整的，具有真正改变现实的革命意义。

I believe that our practice should take "application" as the ultimate goal and final destination, that is, we must take the effect on the original practice results as the goal, and the material or spiritual benefits to the real life and the whole mankind as the measurement standard. "The ideal of life is for the ideal life". Any change that does not help the real life forward and upward should not be regarded as effective practice, For example, "perpetual motion machine" is just a childish spark of genius, which will finally burst in front of reality. In the process of reforming the world, the cognitive relationship between the subject and the object is bound to occur. The cognitive relationship comes into being on the basis of the transformation of the relationship and acts on the transformation of the relationship. We choose all kinds of information from the outside world, first internalize them into our own knowledge, thinking and even theory, then know our own behavior practice, feedback and reaction in the living real environment. The former is a revolution of self thinking and spiritual part, that is, "explaining the world", while the latter is a realistic action of non self thinking, which I understand as changing the world; Only by combining "subjective initiative" with "realistic operability" can practice be said to be complete and have revolutionary significance to truly change reality.

《费尔巴哈提纲》读后感 篇3

马克思在1845年写的《关于费尔巴哈的提纲》和《德意志意识形态》标志着马克思主义哲学的创作。

The Outline on Feuerbach and German Ideology written by Marx in 1845 marked the creation of Marxist philosophy.

《提纲》共十一条，一千多字。它告别了旧唯物主义，标志着新唯物主义的发展和实践唯物主义的诞生。这一新的哲学概念打开了更广阔的前景，体现了强大的社会功能。

The Outline has eleven articles and more than 1000 words. It bid farewell to the old materialism, marking the development of new materialism and the birth of practical materialism. This new philosophical concept opens up a wider prospect and embodies a strong social function.

在《提纲》中马克思着重提出了“实践”的观点。在第十条中说到，“旧唯物主义的立脚点是‘市民’社会；新唯物主义的立脚点是人类社会或社会化的人类。”这条被称为是提纲的结论性的一条。这里“人类社会或社会化了的人类”是从实践的角度来理解。“实践”是马克思哲学历史观的出发点。

In the Outline, Marx emphatically put forward the view of "practice". In Article 10, it is said that "the standpoint of the old materialism is a 'citizen' society; the standpoint of the new materialism is a human society or a socialized human being." This is called the conclusive one of the outline. Here, "human society or socialized human" is understood from the perspective of practice. "Practice" is the starting point of Marx's philosophy of history.

“始终站在现实历史的基础上，不是从观念出发来解释实践，而是从物质实践出发来解释观念的东西。”旧唯物主义也是通过对现实的认知来认识世界，但只是在直观的通过表征现象去理解食物，这样单纯感性直观的结果是片面孤立的，不能有效的和现实社会生活中的个人联系起来。这样的旧唯物主义理解方法容易导致形而上学和唯心主义。感性的现实被人为的分为了自然界和社会两部分，不是把现实世界看做人的社会和自然环境有机的共同体。

"Always stand on the basis of real history, not from the concept to explain practice, but from the material practice to explain the concept of things." The old materialism also understood the world through the cognition of reality, but only intuitively understood food through the representation of phenomena. Such simple perceptual and intuitive results were one-sided and isolated, and could not effectively connect with individuals in real social life. Such an old materialistic understanding method is easy to lead to metaphysics and idealism. The perceptual reality is artificially divided into two parts: nature and society. It is not an organic community that regards the real world as human society and natural environment.

马克思的新哲学体系出发点是实践精神，具有革命性和时代性的特征，从社会的人的感性活动，从主体和主观方面，从社会人的实践活动和自然事物的变化，从两者相互关系的方面去理解世界。在现实世界中，人的社会与自然之间是相互辩证关系，彼此共存，相互作用，相互转化、变化和发展。

The starting point of Marx's new philosophy system is the spirit of practice, which has revolutionary and epochal characteristics. We understand the world from the perspective of the perceptual activities of social people, from the subjective and subjective aspects, from the practical activities of social people and the changes of natural things, and from the perspective of their interrelationship. In the real world, the relationship between human society and nature is dialectical, coexisting, interacting, transforming, changing and developing.

首先，在《提纲》的第一条中，指明了包括费尔巴哈在内的旧唯物主义的纯自然人、抽象人的认识基础是马克思新唯物主义中社会人、现实人的认识基础。旧唯物主义对客观世界的认识态度是消极被动的。他们把主体和客体的关系，人和自然的关系，仅仅看做是反映和被反映的关系，旧唯物主义观点中没有实践在社会生活和认识过程中的作用，没用看到主体和客体以及人与自然该有改造和被改造的关系。所以在旧唯物主义的观点中，认识脱离了社会关系的纯自然人和抽象人。而新唯物主义从人参加生产劳动和实践活动出发，承认人依赖于自然，并强调了自然的人化，自然社会是人的社会。人在这样的自然社会中有一定的社会关系，因为人会受一定的关系制约。

First of all, in the first article of the Outline, it is pointed out that the cognitive basis of the pure natural person and abstract person of the old materialism, including Feuerbach, is the cognitive basis of social person and real person in Marx's new materialism. The old materialism had a passive attitude towards the objective world. They regard the relationship between subject and object, and the relationship between man and nature as the relationship between reflection and being reflected. In the old materialistic view, there is no role of practice in social life and the process of cognition, and there is no need to see the relationship between subject and object as well as between man and nature that should be transformed and be transformed. Therefore, in the view of the old materialism, the understanding of the pure natural person and the abstract person separated from the social relationship. The new materialism starts from the participation of people in productive labor and practical activities, recognizes that people depend on nature, and emphasizes the humanization of nature. The natural society is a human society. In such a natural society, people have certain social relations, because they will be restricted by certain relations.

在《提纲》第六条中，马克思还批判了费尔巴哈关于人的本质的观点。费尔巴哈强调认识脱离社会的、撇开历史进程的、彼此孤立的抽象个体。费尔巴哈的人的本质是单个人的抽象物。马克思反对这样的理解，他从认识社会的，认识在进行生产活动的出发，提出人的本质是一切社会关系的总和。

In Article 6 of the Outline, Marx also criticized Feuerbach's view on human nature. Feuerbach emphasizes the recognition of abstract individuals who are isolated from society and historical process. Feuerbach's human essence is an abstraction of a single person. Marx opposed such understanding. He proposed that the essence of man is the sum of all social relations from the perspective of social cognition and production activities.

在《提纲》第九条中，马克思指出，旧唯物主义对市民社会的直观是左右单个人的原子结合体看，原子结合体中的原子是孤立的，彼此不发生什么关系的。《提纲》以实践为中轴，探索人和社会的关系。

In Article 9 of the Outline, Marx pointed out that the old materialism's intuitive view of civil society was to look at the atomic combination of a single person. The atoms in the atomic combination were isolated and had no relationship with each other. The Outline takes practice as the central axis to explore the relationship between people and society.

在《提纲》第十条中提到，“旧唯物主义的立脚点是‘市民’社会”，旧唯物主义是资产阶级的世界观，阶级立场是旧唯物主义产生的根源和基础。有的时候，会把市民社会直接等同于资本主义社会，把市民等同于资产阶级。《提供》中的“市民”是指资产阶级，“市民”社会是指资本主义社会。事实上，“市民”是18世纪资产阶级学者使用的术语，用来表示当时的财产关系和经济关系。马克思借用了这一术语，说明“旧唯物主义哲学是一种建立在资本主义经济关系上的，代表资产阶级利益的资产阶级世界观。”《提纲》指出了包括费尔巴哈在内的旧唯物主义思想中的人是单个的人，是脱离了社会关系的孤立的个体。旧唯物主义不是理解人是社会实践活动中的人，而是简单的把社会看成由孤立的单个人相加组成。“市民”在旧唯物主义的观点里脱离了一定的社会关系，同其他人没有关联，而只是自己活动的个体。《提纲》第十条中“新唯物主义的立脚点是人类社会或社会化的人类。”从阶级立场来看，新唯物主义是为共产主义奋斗的世界观。马克思指出了人的社会联系，反驳了认为人是脱离社会，并不相互依赖的错误观点。人为人和社会是不可分割的，人是社会中的人，社会是人的社会。

In Article 10 of the Outline, it is mentioned that "the foothold of the old materialism is the 'citizen' society", the old materialism is the bourgeois world outlook, and the class position is the root and foundation of the old materialism. Sometimes, they will directly equate the civil society with the capitalist society and the citizens with the bourgeoisie. "Citizen" in "Offering" refers to the bourgeoisie, and "citizen" society refers to capitalist society. In fact, "citizen" is a term used by bourgeois scholars in the 18th century to express property relations and economic relations at that time. Marx borrowed this term to explain that "the old materialistic philosophy is a bourgeois world view based on capitalist economic relations and representing the interests of the bourgeoisie." The Outline pointed out that in the old materialistic thought, including Feuerbach, man was a single person, an isolated individual separated from social relations. The old materialism did not understand that people are people in social practice, but simply regarded society as composed of isolated individuals. In the view of the old materialism, "citizens" were separated from certain social relations and had no connection with other people, but were only individuals in their own activities. In Article 10 of the Outline, "the standpoint of new materialism is human society or socialized human beings." From a class standpoint, new materialism is a worldview that strives for communism. Marx pointed out the social connection of human beings and refuted the wrong view that human beings are separated from society and do not depend on each other. Man and society are indivisible. Man is man in society, and society is man's society.

在《提纲》第十一条中说到，“哲学家们只是用不容的方式解释世界，而问题在于改变世界。”这句话体现了马克思的新哲学和旧哲学的根本区别。旧哲学只知道一味的解释世界，新哲学着重考虑人对世界的认识问题，要解决实际问题，光靠直观的理解是不行的，还要感性的改造性实践活动才能实现，正是“批判的武器当然不能代替武器的批判，物质力量只能用物质力量来摧毁。”在进行改造性实践活动时，必须具备充分的条件。首先要对改造的对象，这里包括自然事物和社会事务，要有正确的认识。其次，必须在正确或真理性认识的基础上建构一个改造性实践的概念。马克思强调的实践是使主观形式与客观内容的内在统一展现出来，正如马克思说的，“环境的改变和人的活动或自我改变的一致，只能被看着是并合理的理解为革命的实践。”这里的“环境”不是仅仅指原生自然环境，还要包括社会自然，对这种环境的改变，首先是在人的思想观念中形成的。正是有了这样的前提，才有了人对自然事物和社会事务的改造性实践活动。“环境的改变和人的活动或自我改变的一致”，这样的状态才得以存在。

In Article 11 of the Outline, it is said that "philosophers only explain the world in an unacceptable way, but the problem is to change the world." This sentence reflects the fundamental difference between Marx's new philosophy and the old philosophy. The old philosophy only knew how to explain the world blindly, while the new philosophy focused on people's understanding of the world. In order to solve practical problems, it is impossible to rely on intuitive understanding alone, and it can only be achieved through perceptual and transformative practical activities. It is precisely that "critical weapons cannot replace weapons' criticism, and material forces can only be destroyed by material forces." Sufficient conditions must be provided for carrying out transformative practical activities. First, we should have a correct understanding of the objects of transformation, including natural things and social affairs. Secondly, we must construct a concept of transformative practice on the basis of correct or truth cognition. The practice emphasized by Marx is to show the internal unity of subjective form and objective content. As Marx said, "the change of environment and the consistency of human activities or self changes can only be seen and reasonably understood as revolutionary practice." The "environment" here not only refers to the original natural environment, but also includes the social nature. The change of this environment is first formed in people's ideas. It is precisely with such a premise that people have a transformative practice of natural things and social affairs. Only when the change of environment is consistent with the change of human activities or self changes can such a state exist.

实践观是《提纲》的核心和灵魂，实践观也是马克思主义哲学的基础，是唯物主义历史观的基础。实践观从根本上划分了马克思主义哲学与包括费尔巴哈在内的一切旧唯物主义哲学。《提纲》全篇是以时间观点为核心，以人的问题为层面展开。在关于人的问题上，新旧唯物主义在对待个人与社会的联系上有着根本分歧。

The concept of practice is the core and soul of the Outline. The concept of practice is also the basis of Marxist philosophy and the basis of historical materialism. The concept of practice fundamentally divides Marxist philosophy from all the old materialistic philosophy including Feuerbach. The whole Outline is centered on the time perspective and unfolded at the level of human problems. On the issue of human beings, the new and old materialism have fundamental differences in treating the relationship between individuals and society.

实践唯物主义有着里程碑式的意义，它给出了现实批判的合法性，从理论上解决了改变世界的要求，这一点将唯物主义发展到了一个前所未有的高度。

Practical materialism has milestone significance. It gives the legitimacy of realistic criticism and theoretically solves the requirements of changing the world, which has developed materialism to an unprecedented height.