The dialectical movement process of cognition is a process of seeking the unity of subjectivity and objectivity, cognition and practice in specific history. The unity of cognition and practice is concrete, which means that cognition should be consistent with objectivity and practice under certain time, place and conditions. Practice is concrete, and the theory produced in practice must also be concrete. The unity of cognition and practice is historical, that is to say, practice always develops, and cognition should be consistent with constantly developing and changing practice. The concrete historical unity of cognition and practice requires people that when the concrete process of practice is advanced, the theory should be changed accordingly, otherwise they will make the mistake of thinking behind reality; When the specific process of practice is not over and the conditions for the transition to another specific process are not yet met, it is an adventurist mistake if people force the transition and do what they can do in the future in an attempt to surpass the historical stage.
The theoretical connotation of Mao Zedong's epistemological conclusion on the unity of subjectivity and objectivity, theory and practice: On the basis of summing up the historical experience of China's revolution from a philosophical point of view, Mao Zedong's theory of practice clearly puts forward: "Our conclusion is the unity of subjectivity and objectivity, theory and practice, and the concrete history of knowing and doing, and we oppose all' left' or right erroneous ideas that leave the concrete history." ① This important conclusion has rich theoretical connotation, which embodies Mao Zedong's profound understanding of the dialectical relationship between subjectivity and objectivity, and between theory and practice. Mao Zedong believes that the unity of subjectivity and objectivity, theory and practice is not abstract, but concrete. Any correct understanding is consistent with the practice at a specific time, place and condition and the objective object of its exploration and transformation, and is the product of a certain historical condition. Truth is concrete and has its scope of application. Beyond this scope, truth will become fallacy. As Lenin pointed out: "Any truth, if exaggerated and applied outside the scope of practical application, can be absurd. In this case, it will even become absurd." (2) Therefore, even if the scientific theory proved by practice is put into practice, it should be applied flexibly according to the specific local conditions at that time, in line with the development and changes of things, and must not be copied everywhere beyond history and scope, regardless of specific time, place and conditions.
To adhere to the unity of cognition and practice, we must also adhere to the dialectical unity principle of truth and value in Marxist epistemology, and unify the understanding of the world with the transformation of the world, the transformation of the objective world and the transformation of the subjective world. Only in this way can we realize the unity of cognition and practice and gain freedom of action. We should pay attention to three problems:
Dialectical unity of understanding the world and transforming the world
1. Understanding the world and transforming the world are two basic activities for human beings to create history.
(1) The most common and fundamental contradiction facing mankind is the contradiction between subjectivity and objectivity.
This contradiction is manifested in two aspects: first, people's subjective consciousness has not missed the grasp of the objective world in nature. However, objectivity or boundaries will not automatically and unreservedly show people's subjective consciousness at any time. Secondly, people's subjective needs can only be met from the objective world, but the objective world will not automatically meet people's subjective needs. Not only that, the objective world will even hinder the satisfaction of subjective needs. To sum up, it doesn't tell you what you want to know. You want it, it won't give it to you. This is the contradiction between subjective and objective. This contradiction between subjectivity and objectivity can only be gradually solved through repeated understanding and continuous transformation of the objective world by human beings. Therefore, understanding the world and transforming the world are two basic activities for human beings to create history.
(2) Understanding the world and transforming the world are two basic forms of human activities.
Understanding the world means that people grasp the world conceptually and transform the essence and laws of objective things into their own knowledge and wisdom.
Transforming the world means that people grasp the world realistically and transform the structure and form of objective things according to their own purposes to meet their material and cultural needs. In other words, knowing the world is an activity of pursuing truth; Transforming the world is an activity to realize value.
Understanding the world and transforming the world promote each other.
(1) Transforming the world is the fundamental purpose and foundation of understanding the world.
People know the world not only to understand the world, not only to give satisfactory explanations to objective things and phenomena, but also to effectively transform the world and meet the needs of our survival and development. In the final analysis, the value of cognition should be realized in the process of transforming the world. If you have a correct theory, talk about it for the time being, put it on the shelf and don't implement it. Then, no matter how good this theory is, it is meaningless and worthless. This is something that we college students should especially take as a warning. Transforming the world is not only the purpose and destination of understanding the world, but also the basis of understanding the world. We have fully explained this point in the first section of this chapter, and we will not repeat it here.
(2) A correct understanding of the world is the forerunner to effectively transform the world.
If people want to transform the world effectively, they must first understand the world correctly and master the essence and development law of things. Mao Zedong said, "There is a rule to learn to swim. If you touch the rules, you will learn. " This is a fact. Without the guidance of Mao Zedong Thought, the new-democratic revolution could not have won; Without the guidance of Deng Xiaoping Theory, there would be no success in reform and opening up and great achievements in Socialism with Chinese characteristics's construction. In short, without a correct understanding, especially the guidance of scientific theory, everyone's activities to transform the world can't be successful.
13. consciously unify the understanding of the world and the transformation of the world.
Since understanding the world and transforming the world are mutual foundations and prerequisites and promote each other, then we should consciously unify understanding the world and transforming the world, and combine theory with practice. Correctly understand the world in the process of transforming the world, effectively transform the world under the guidance of correct understanding, and realize the unity of truth and value.
College students should pay special attention to participate in teaching practice and social practice, so as to master the knowledge in books more firmly, understand the society more deeply and improve their ability to transform the world through practice.
It should be pointed out that the basic requirement of Marxism is to unify the understanding of the world with the transformation of the world, which is also consistent with China's traditional philosophy of knowing and doing. China's traditional philosophy stresses the unity of knowledge and practice, while Marxism stresses understanding and transforming the world, understanding and practice. Although, as far as the specific meaning of knowing and doing is concerned, the views of ancient philosophers in China are quite different, even completely opposite, in terms of the degree of difficulty, sequence and severity of knowing and doing. However, they almost unanimously advocate the unity of knowledge and action. Xunzi in Pre-Qin Dynasty: If you don't smell, you don't smell; if you don't see, you don't smell; if you don't know, you don't know; if you know, you don't do it. This is actually taking line as the fundamental purpose and final destination of knowledge. He also said: if you don't climb the mountain, you don't know the height of the sky; Don't face the deep stream, I don't know the thickness of the ground. This is actually taking the line as the basis of knowledge. Wang Fuzhi's views in Ming and Qing Dynasties were consistent with those of Xunzi. Wang Fuzhi: What you know is practice. In other words, practice is the ultimate destination of cognition. He said that chess learners can't master chess theory even if they play the piano every day. Only by playing chess often can they understand the chess theory. China's traditional philosophy not only points out that behavior is the purpose and foundation of knowledge, but also points out that behavior must be guided by knowledge. Zhu: Knowing and doing often need each other. If you have no eyes, you can't do it. If you have no eyes, you can't see them. In other words, the relationship between knowledge and action is just like the relationship between eyes and feet. Without feet, eyes can't make people move forward; Without eyes, feet don't know where to go. Wang fuzhi's proposition: listen and know. In other words, banks must be guided by knowledge. He believes that only by knowing what he doesn't know can he do it. Therefore, the more comprehensive and accurate the understanding of things, the clearer and more practical the actions will be. Because he knew that knowledge and action were complementary, China's traditional philosophy advocated that knowledge and action should go hand in hand and make use of resources. In other words, it is necessary to unify knowledge and practice and let them promote each other. Xunzi advocated: if you know, you must do it. If you don't carry it out, it's useless to have more knowledge. He thinks that a difference between a gentleman and a villain is that the former acts with knowledge, while the latter only stays in words and does not act. Wang Fuzhi resolutely opposes the separation of knowledge and practice, and believes that only through hard practice can we gain true knowledge. Therefore, he called it the study of gentlemen. On this basis, Wang Fuzhi advocated the unity of knowledge and action, knowing by action, knowing by action, knowing by action, knowing by action, and doing by action, and progressing with action.
It can be seen that both Marxist philosophy and China's traditional philosophy require us to unify understanding and transforming the world, understanding and practice, and knowing and doing. Learn by doing, learn by doing. Constantly solve the contradiction between subjective and objective. It can also be seen from this case that although Marxist philosophy is a scientific theory of world outlook and China's traditional philosophy is an intuitive description of experience, they are familiar with each other. Learning Marxism is consistent with inheriting China's traditional culture.
Second, the dialectical unity of transforming the objective world and the subjective world.
The significance of transforming the objective world and the subjective world.
Human activities to transform the world include two aspects: one is to transform the objective world, and the other is to transform the subjective world. Transforming the objective world includes transforming nature and transforming human society. Transforming the subjective world refers to transforming people's inner world, improving people's ideological quality and ability to understand and transform the world, and improving the relationship between the subjective world and the objective world.
There are three main contents to transform the subjective world: one is to establish a correct world outlook, outlook on life and values; Second, improving quality includes moral quality, political quality, cultural quality and psychological quality. The third is to improve the ability, including thinking ability, expression ability, communication ability and practical operation ability.
The transformation of the objective world and the subjective world complement each other.
Only by transforming the subjective world can we better transform the objective world.
On the one hand, in order to better transform the objective world, we must first transform the subjective world and improve our ability to transform the objective world. The so-called "strike while the iron is hot" and "don't take porcelain work without Jin Gangzuan" is the truth.
(2) Only in the practice of transforming the objective world can we transform the subjective world.
On the other hand, in order to transform the subjective world, we must devote ourselves to transforming the objective world. Only in the practice of transforming the objective world can we truly transform the subjective world. Why do poor children have to take charge early? It is because they have taken on the work at home since childhood and tasted the hardships of the world. Why is the third session particularly capable? It is because their practical experience is particularly tortuous and difficult.
13. consciously unify the transformation of the objective world with the transformation of the subjective world.
It should be admitted that nowadays college students are basically the only children favored by many people, and there is no external pressure to transform the objective world and the subjective world. Therefore, we should especially devote ourselves to the great practice of building Socialism with Chinese characteristics. In practice, I have walked through the storm, seen the world, and grew up in the storm. Don't be a flower in the greenhouse. Although the flowers in the greenhouse are beautiful, they can't enjoy the baptism of the storm. Don't make clothes, reach out, lazy people are full of food. Lazy people live comfortably, but once they lose foreign aid, the whole day will collapse.
Third, from the realm of necessity to the realm of freedom.
The unified process of understanding the world and transforming the world, transforming the unforgettable world and transforming the subjective world is also the process of human beings moving from the realm of necessity to the realm of freedom.
The meaning of necessity and freedom is the kingdom of necessity and the kingdom of freedom.
(1) must be the law of development of objective things. Freedom is the understanding of inevitability and the transformation of the objective world.
It must be the development law of objective things, including the development law of nature, the development law of human society and the development law of human thinking. Freedom is the understanding of inevitability and the transformation of the objective world. Freedom and necessity are not absolute opposites. Freedom is based on necessity. If there are no definite and unchangeable laws and rules to follow in the development of objective things, then human beings will never be free. Even if the development of objective things is regular, if we don't know this rule, we still won't have freedom. Even if we know the law of the development of objective things, if we don't act according to the law, then we still can't achieve freedom. Only by mastering the law and consciously observing it in action can we be free. It can be seen that freedom and necessity are dialectical unity.
(2) The inevitable state refers to the action state that human beings have not yet mastered the objective laws and are blindly dominated by them. The kingdom of freedom refers to the state of action in which human beings master objective laws and consciously use them to seek their own interests.
The development law of objective things is dominated by people as an unpredictable force without people knowing and mastering it. At this time, human actions are blindly dominated by objective laws. Therefore, it is not free. Once people know and master the development law of objective things, and consciously use the objective law to effectively transform the world and meet their own needs, people will be free. For example, when we first learned to swim, we couldn't move freely in the water because we didn't know how to swim. We always choke on the water and want to sink, so we panic. Later, when we learned about water, we could move freely in it. Water will listen to you. Thus, people's actions have a transformation process from necessity to freedom. As far as the whole human being is concerned, this transformation process is manifested as a process from the realm of necessity to the realm of freedom. The kingdom of necessity refers to the state of action in which human beings have not yet mastered the objective laws and are blindly dominated by them. The kingdom of freedom refers to the state of action in which human beings master objective laws and consciously use them to seek their own interests. In other words, the inevitable state is the social state in which things dominate people, and the free state is the social state in which people dominate things.
It is an endless development process for mankind to move from the realm of necessity to the realm of freedom.
(1) Humans are constantly moving from freedom to freedom, from less freedom to more freedom.
(2) The degree of human freedom depends on the degree of unity of subjective understanding and objective practice.
The first people who just left the animal kingdom knew little about objective laws and acted almost as freely as animals. But with the increase of their understanding of objective laws, they gradually gained freedom. With the continuous development of human cognition and practice, the degree of unity between subjectivity and objectivity, cognition and practice is constantly improving, and the freedom of human action is constantly increasing. On the one hand, human beings are increasingly liberated from the oppression and bondage of natural forces and become the masters of nature. On the other hand, human beings are increasingly liberated from the oppression and bondage of social forces and become the masters of society. However, it is impossible for human understanding and practice to achieve complete unity at any time. Therefore, mankind will never be completely free. Since the transition from the realm of necessity to the realm of freedom is an endless process, there is no absolute boundary between the realm of necessity and the realm of freedom. The difference between the two is just how much freedom or how little freedom, not whether there is freedom. Even primitive people can't act without any freedom. Even in capitalist society, human actions can't be absolutely free. * * * Capitalist society is a kingdom of human freedom. However, in capitalist society, although material production labor has become an independent activity of human beings, it is no longer an external force that oppresses people, but human beings still have to engage in material production to solve the problems of food, clothing, housing and transportation. This basic fact has not changed, and it is a freedom to have to do it. In this sense, the field of material production will always be an inevitable kingdom. Therefore, Marx said, "the kingdom of freedom only begins where the labor to be done ends due to inevitability and external purposes." Therefore, according to the nature of things, it exists on the other side of real material production. In this case, only outside the field of material production can there be so-called real freedom. Because of this, in the capitalist society, people will directly reduce the time of material production to a minimum, thus increasing the time of free development. Of course, the level of people's free development at that time still depended on the degree of unity of subjective understanding and objective practice.
Above, let's understand the methodological significance of Marxist epistemology together. This paper expounds from three aspects how to realize the unity of cognition and practice in real life and practical work and obtain the freedom of action. Based on the contents of the above three sections, we can draw such a conclusion:
Only by adhering to the ideological line of dialectical materialism and historical materialism and insisting on "proceeding from reality, integrating theory with practice, seeking truth from facts, and testing and developing truth in practice" can we realize the concrete historical unity of cognition and practice and realize the freedom of activities and actions.
In the second chapter, we studied Marxist epistemology together. Marxist epistemology not only correctly reveals the essence and development law of knowledge and truth and their dialectical relationship with value, but also lays an ideological line for us to correctly understand and transform the world. Under the guidance of Marxist ideological line, we should correctly understand the essence and development law of human society, capitalist society and socialist society, grasp the development trend of human society, realize the concrete historical unity of understanding and practice, and gain freedom of action.
The poet said, "life is precious, but love is more expensive;" If you are free, you can throw both. "In order to pursue the freedom of our dreams and achieve the ideal state of the unity of truth, goodness and beauty, we must remember and practice the Marxist ideological line for life.