The methodological value of Marx's economic philosophy is embodied in the unity of objectivity and subjectivity, scientificity and humanism, decisiveness and selectivity, timeliness and historicity, empirical induction and rational generalization. The modernization of contemporary China should absorb all valuable things in Marx's theory.

[Keywords:]: Marx/Economic Philosophy/Methodology/Contemporary Significance

The economic analysis of philosophy and the philosophical generalization of economics are extremely important contents in the study of Marx's theory, which contains rich methodological thoughts. It is of great theoretical significance to carefully sort out and summarize these thoughts, whether for us to construct the economic philosophy of contemporary China or to analyze the realistic economic problems.

First, the unity of objectivity and subjectivity.

Marx's economic philosophy is neither pure economics nor pure philosophy, but a new qualitative science formed on the basis of integrating the two. This "new quality" lies in that it broke the way some philosophers and economists investigated economic problems at that time: either starting from subjective concepts and rational principles, tailoring and applying objective economic reality, denying that the latter is the basis of the former; Or stop at the surface of objective economic phenomena and deny the initiative and creativity of people's understanding and practice as the main body. The former is the economic philosophy method of idealism, and the latter is the economic philosophy method of mechanical materialism.

Marx's criticism of idealistic economic philosophy is fully reflected in his original research achievement of economic philosophy, The Poverty of Philosophy. He criticized proudhon for constructing the philosophical system of economics from universal rationality, and regarded the economic category as "self-generation independent of actual relations" [1], which is just a transcendental idealistic economic philosophy. However, if economics really wants to reveal the essence and laws of real economic life, it must jump out of the circle of philosophy to study economic phenomena. Here bread contains materialistic economic philosophy starting from economic reality and material production. At the same time, the reflection on vulgar economic thought made Marx realize that if economic philosophy wants to get out of the misunderstanding of "beating around the bush in superficial contact" and "giving a specious explanation to the most superficial phenomenon", [2] it must break through previous theories, give full play to subjective initiative, break through ideological obstacles and dare to make theoretical innovations while facing reality.

Das Kapital is the representative work of Marx's economic philosophy. It is not only related to Marx's uncovering the "mystery" of capitalist social structure, relationship, operation mechanism and even the whole human social history from the perspective of the reality of capitalist economic life, but also related to whether Marx can get rid of the theoretical barriers of philosophy and economics and make theoretical innovations on the basis of integrating them. Because of this, Marx finally realized the organic unity of his philosophical and economic achievements-historical materialism and surplus value theory.

Looking at Marx's research on economic philosophy all his life, he didn't hide in his study and set himself a purely abstract and speculative proposition, and built a system in subjective imagination, but based on economic reality, he captured the major issues raised by the times; Don't stick to "existing" and existing methods and conclusions, but let "lightning of thought" reveal the true meaning of real economic life in the fog of theory.

Today, although the great changes of the times have made the study of economic philosophy very different from that of Marx's era in form and content, Marx's study of the ideas and methods of economic philosophy from the perspective of unity of objectivity and subjectivity can still provide useful enlightenment for us to engage in the study of contemporary economic philosophy. Here, we might as well borrow a famous saying of Marx: If economic philosophy wants to be "the essence of the spirit of its own time", it must "contact and interact with the real world of its own time not only from the inside, but also from the outside, that is, from its performance". [3] At the same time, we should give full play to the unique initiative of the subject, break the old traditional concepts, emancipate our minds, dare to innovate and keep pace with the times.

Second, the unity of science and humanities.

Science and humanities, respectively, embody two basic attitudes and value orientations of human beings towards the world from the perspective of things and people. The former emphasizes objectivity and factual evaluation, while the latter emphasizes subjectivity and humanistic care. The research object of Marx's economic philosophy is undoubtedly "realistic people" [4]. Marx believes that "realistic man" is not only "the sum of social relations", [5] but also a dynamic, valuable and ideal subject. Therefore, the study of "things" and "people" in economic philosophy should be the dialectical unity of science and humanity. In Marx's economic philosophy, this dialectical unity of science and humanities is particularly thorough.

Marx not only opposed the so-called "pure objectivity" or pure technical rationality and economic model to examine the economic reality, but also thought that this theory of abandoning the subject and lacking humanistic care for people's value needs, interest requirements, status embodiment and development aspirations reduced or equated people with "things" and pure "economic people"; At the same time, it opposes the practice of examining economic reality from the perspective of abstract people, humanity and humanitarianism, and holds that this abandonment of objective things and lack of "humanistic care" for object analysis can only make people become pseudo-subjects and one-sided "moral people" different from bourgeois economics or philosophy. The uniqueness of Marx's economic philosophy lies in that when he reveals the essence of capitalist economic structure and human social history, He regarded them as a regular process based on the practice of human production, emphasized that the way to liberate the proletariat should first go deep into the objective economic bottom, and at the same time paid attention to the status, situation, fate and outlet of realistic people, especially the proletariat, and thought his theory was an "oppressed" class. [6] Therefore, in Marx's economic philosophy, the discussion of "man" is based on scientific research of objective facts, with the purpose of pursuing human value and development requirements; The discussion of "things" not only refers to people's value orientation, but also focuses on the rationality and possibility of humanistic care from the perspective of the foundation and origin of things.

Today, drawing lessons from Marx's dialectical unity of science and humanities to construct contemporary China's economic philosophy is helpful for us to pay attention to and study the present situation, history and future trend of economic growth, transformation, transformation and development in globalization and China's socialist market economy. Based on scientific positive economics, we can understand the natural matrix and its essential laws from the humanized objective world, so as to understand and satisfy people's value needs, the reality of life, the variability of the times and the authenticity of social life. At the same time, we also pay attention to and study people's wishes and requirements to embody their own values and develop themselves in the globalization and socialist market economy, and are good at using scientific philosophical world outlook and methodology to study the objective scope and internal level of people's value requirements, thus providing a source of passion for people to see their own values, embody their survival significance and feel the warmth, beauty and sublimity of life in the indifferent and comfortable natural material world. Specifically, economic philosophy should study the relationship between macroeconomic growth and human development and social progress, as well as the micro-contradictions between interests and values, fairness and efficiency caused by economic development and transformation, as well as the relationship between morality and economy, politics and economy, law and economy and even social psychology and economy.

Third, the unity of decisiveness and selectivity

Decisiveness and selectivity focus on expressing the relationship between subject and object from the perspective of practice. Decisiveness means acknowledging that human social history and its economic movement are natural historical processes with their own laws to follow; Selectivity is a purposeful activity process of people who recognize social history and its economic movement as historical subjects. The former affirms the inevitability and constraint of the objective world and its laws on human beings, while the latter affirms the initiative and creativity of the subject, and holds that human beings, as historical subjects, are both "characters in the play" and "writers in the play". [7] Therefore, the laws of human social history and economic movement are realized through the selective dynamic activities of realistic people. Man's practice is the intermediary between them, and it is on the basis of practice that they have reached a dialectical unity. One of the purposes of economic philosophy research is to provide theoretical basis for giving full play to people's independent initiative through rational investigation of economic reality. Therefore, we should study the dialectical relationship between the world as an object and man as a subject from the perspective of the unity of decision and choice. This unity is also reflected in Marx's economic philosophy.

In Marx's view, bourgeois economists fall into pure empirical economic theory, while proudhon falls into pure speculative economic theory. One of the reasons is that they leave the relationship between subject and object of history to investigate economic problems, and fail to see that objective economic laws are the result of people's active practice, so people are not helpless before it; However, as an established product, economic facts are objective, inevitable and restrictive, so people can't do whatever they want in front of them. Because they can't correctly understand the unified relationship between decisiveness and selectivity in economic activities, they either fall into mechanical determinism and regard capitalist economic relations as "eternal hands", which completely restricts human activities; Or fall into idealism and activism, and regard individual rationality and the free will of "social genius" as a panacea for solving economic contradictions. Different from them, on the one hand, Marx believes that social and historical material activities are the fundamental content of human production practice and economic life, and productive forces are the material forces accumulated and created in the historical process of human economic activities, rather than their unconditional transcendental assumptions; At the same time, it is believed that human production practice is a conscious and purposeful activity of the subject, productivity is the materialization of human practical ability, and production relations are the results created by people to adapt to productivity. In this way, Marx scientifically predicted the history and economic activities of human society through the material production practice as the basis and intermediary of historical subject and object, which is the unity of historical determinism and historical choice theory.

Today, learning from Marx's above methods to study the choice of socialist market economy in contemporary China and the strategic decision of modernization in the new century will help us get out of the poles of "transcendence theory" and "sequence theory" and study the relationship between economic adjustment, structural adjustment and reform and opening up in the connection and communication between China and the world system. We should also give full play to the initiative and creativity of the main body, "seize the opportunity" at the decisive and selective intersection of history and do a good job. Learning from Marx's above methods to study ecology and sustainable development will help us get out of the two poles of "anthropocentrism" or "ecological determinism", and then further study the mutual restriction between economic growth and natural cost and production efficiency, population production and material production, material production, population production and spiritual production, natural development and social development, social production reproduction and natural regeneration development in social development.

Fourth, * * the unity of timeliness and diachronic.

* * * Time and duration are the perspectives of examining social structure and its form from static and dynamic, horizontal and vertical dimensions respectively. The former focuses on grasping the social structure and the relationship between the elements in the system on the basis of the specific social and economic movement system; The latter focuses on grasping the social form and the development law of contradictory movement in the process on the basis of social and economic movement. Motion is expressed through stillness, and there is eternal motion in relative stillness. Therefore, timeliness and diachronism are dialectical unity.

In Marx's economic philosophy, the above theory is embodied in his viewpoint of "social production system with intermediary" [8]: as far as its static existence is concerned, society is the productive force that determines production relations and social relations; As far as its dynamic development is concerned, it is the development of productive forces that has changed the relations of production and all its social relations. As the intermediary between productivity and production relations, the mode of production is jointly determined by productivity and production relations. It not only has the function of productivity, but also has the value of production relations, which is the unity of timeliness and diachronism. The specific structure of human society and its whole historical movement are not only a system based on the interaction of various elements within the mode of production, but also a process promoted by the mode of production movement. Therefore, the basis of the unity of social structure and social form lies in the social mode of production.

Today, learning from Marx's above viewpoints to study Socialism with Chinese characteristics will help us to set it in the international background of "world history" and "globalization" from the historical and realistic national conditions; Starting from the specific economic development stage and productivity development level in China, and connecting with the whole process and general trend of human social development, we can see that the mode of production and the mode of exchange can exist between the two social systems because of their intermediary nature, and complement each other. The technical level of production forms the basis of the mode of production, and the economic system takes this as the coordinate system. The gradual evolution of the economic form fundamentally determines the general development of the ownership form, so the development stage of capitalist productivity and market economy cannot be surpassed, China. We also see that the intermediary of production mode and exchange mode must be combined with certain economic relations and social systems. The social class of production relations determines the basic system of society, and different forms of ownership can embody the same economic form. Therefore, the capitalist relations of production and social system can be surpassed, and the system reform and market economy implemented by China should and must be socialist.

Fifth, the unification of empirical induction and rational generalization.

The unity of empirical induction and rational generalization is another basic methodological thought of Marx's economic philosophy research. It embodies that Marx's economic philosophy not only proceeds from the economic reality, but also carries out philosophical analysis and reasoning in the study of economic reality, from which the conclusions of world outlook and methodology are drawn, rather than staying in empirical induction; Moreover, in the philosophical analysis and revelation of economic phenomena, the empirical analysis of the economy is integrated to make it reasonable, rather than empty speculation and abstract deduction of philosophy.

At the beginning of the establishment of economic philosophy, Marx critically examined the economic theory at that time, and opposed proudhon's projection of economic reality with transcendental principles and abstract philosophical thoughts, believing that this could only lead to "absurd philosophy"; [9] Also criticized some bourgeois economists for staying on the superficial expression and experience induction of pure economic facts, thinking that they did not study the essence of economic phenomena from the social history of economic relations, which led them to draw the idealistic historical conclusion that capitalist relations of production are fixed and eternal laws. Marx's methods of abstraction and concreteness, logic and history, analysis and synthesis, deduction and induction in Das Kapital are the crystallization of his integration of economic positivism and philosophical speculation. Although this great work on capitalism focuses on analyzing the economic structure of capitalism, this kind of analysis not only makes the empirical analysis of economics go beyond the pure representation description and has strong rational speculation because of the application of philosophical historical materialism, but also makes the logical deduction of philosophy go beyond the abstract argument of pure speculation and have thorough empirical persuasion because of the empirical analysis of economic labor theory of value and surplus value theory, thus making its value far exceed any simple economic works or simple philosophical works. Throughout Marx's economic philosophy, his philosophy and economics have reached dialectical unity on the basis of mutual blending. Just as labor, division of labor, productive forces and relations of production are the basic categories of economics and philosophy, Marx's economic philosophy theory can be said to be not only social and historical philosophy economics, but also economic sociology, history and philosophy in a certain sense.

Today, to study and construct the economic philosophy of contemporary China, we should learn from the method of combining rational thinking of Marxist philosophy with empirical analysis of economics. On the one hand, when discussing specific issues such as socialist market economy and economic globalization, we must use the theory of world history and social formation for rational abstraction, and we cannot stay on the surface of economics such as economic paradigm, technical model and operation means. On the other hand, when we deepen the basic theories such as Marxist social structure theory, morphology theory, essence theory and motive force theory, we must be based on the present situation and trend of social and economic changes in the world and China, as well as the new scientific and technological revolution and information revolution, and prove it with experience in combination with reality, rather than being limited to abstract conceptual frameworks and theoretical systems. More importantly, on the basis of combining the characteristics of the two, we should create an economic philosophy theory that is suitable for and can guide the reality of the socialist market economy. We should not fantasize about our own functions because we are satisfied with the appearance of prosperity, and we should not doubt our own functions because we are confined to empty speculation. Agree 3| Comment