Philosophical Reflections on People-Centeredness [Philosophical Essay on People-Centeredness]

People-oriented? s reference has a long history, and it has a deep philosophical connotation. The following is my carefully organized philosophical essays about people-centered philosophy related information, I hope it will be helpful to you!

About people-oriented philosophy essay a

? People-oriented? The philosophical connotation of the theory

Abstract: The Third Plenary Session of the 16th Central Committee of the Party put forward ? Adhere to the people-oriented, establish a comprehensive, coordinated and sustainable concept of development, and promote the comprehensive development of the economy, society and people? The third plenary session of the sixteenth session of the party put forward? People-oriented? is the core content of the scientific concept of development. People-oriented? The reference has a long history, it has a deep philosophical connotation.

Keywords: people-oriented; philosophical foundation; humanism

Philosophically, ? human-centered? is a concept acceptable to materialism, Marxism, humanism and humanism. Based on this concept alone, one cannot distinguish them from each other, so it is important to strike the ? People-oriented? banner is not always materialists.? The principle of the human being as the center of all things is based on the classical concept of the human being. The proposal of the principle of "people-oriented" has its roots in classical philosophy, and is the embodiment of the characteristics of the times, but also the starting point, fundamental point and destination of the whole of Marxism.

I.? People-oriented? The source of the reference

The emerging bourgeoisie in Europe, in opposition to feudal despotism and theocracy, emphasized the value of human beings above the value of God. The motto of the Renaissance humanists was: ? I am man, and all the characteristics of man, I am all things.? They advocated replacing God with man, valuing man's secular life and secular enjoyment, advocating secular education and scientific knowledge, and opposing medieval theology as the spiritual pillar of the feudal system.

Inheriting the humanism of the Renaissance and the materialism and humanitarianism of 18th-century France, Feuerbach first proposed ? Humanism? Its essential feature is to take human beings as the highest object of philosophical research. Rooted in this philosophical trend of? Human-centeredness can in a sense be said to be a simple summary of the basic position, viewpoints and methods of humanism on human and social issues. Feuerbachian humanism and the subsequent humanist trend in the human theory of **** the same characteristics are: in the worldview, insisting that man is the measure of the world; in epistemology, emphasizing the irrational element of man; in methodology, advocating from the a priori human nature to examine the social and historical; in the values, emphasizing the individual-oriented. Historically, this sense of ? people-oriented? realized from? Imperial power as the basis? Theocracy-oriented? object-oriented? to? people-oriented The change from the "human-centered" approach to the "divine-centered" approach is of great significance in terms of progress. However, Feuerbach's idea of this? human being? is abstract and indeterminate, so that on the one hand it may lead to an idealistic view of history, and on the other hand it has to answer the question of ? On the other hand, it is obliged to answer the question of what kind of human being is the center of the human being? The latter inevitably involves the question? The latter inevitably involves the question of who is the subject, the hero or the people? The latter inevitably involves the question of who is the subject of the heroes and the masses? Therefore, it is ultimately impossible to distinguish between a materialistic and an idealistic view of history, so that his ? people-oriented? Although it has a progressive significance, it is still very flawed.

Second, the difference between the Western humanistic trend and human-centeredness

The development of humanism to contemporary times has been transformed into the modern Western humanistic trend that reflects on science and technology. The modern Western humanistic trend believes that philosophical research should break through the traditional mode, should be shifted from the previous emphasis on the study of the external world to the study of man's own inner; by advocating the reliability of sensory experience or rational thinking to the study of man's own inner structure, from the universality that is, the same nature of human beings **** and the universal freedom, equality, fraternity, and the glorification of the individual's unique personality, life, instincts.

Since science and technology have developed to the point where people have begun to re-emphasize and study human beings, and there is a long history of the development of Western humanism, there are two main reasons why China has not directly invoked Western humanism, but put forward the people-centered approach on the basis of China's specific national conditions and realities: firstly, the conflict between moralism and utilitarianism. James, a famous representative of Western humanistic thinking, said: ? The essence of goodness is to truly fulfill the requirements.? Dewey thinks: ? Goodness, without the fulfillment of experience, is only an empty term. As for China, the precipitation of thousands of years of traditional culture requires ? internal and external cultivation. To achieve the state of a saint who wants for nothing, it is believed that? A gentleman does what he wants, but not what he doesn't want. The Chinese people believe that a gentleman does what he wants, but not what he doesn't want. The gentleman is a metaphor for righteousness, while the villain is a metaphor for profit. and rejecting utilitarianism and emphasizing the supremacy of morality. Second, the conflict between holism and individualism. Western modern society characterized by high-tech civilization of industrial integration and individual freedom of life is contradictory to the formation of modern Western humanism is an important basis for the formation of the trend, this is because in Western society has always had a very deep freedom of emotion, personal freedom is sacrosanct for them, the state is just a machine for the service of the individual.

? The state is only a machine that serves the individual. For the traditional Chinese society, the individual in front of the society seems so insignificant, everyone is struggling for the strength of the motherland, and even sacrificed their own lives do not care. At the same time, the modern Western humanistic trend no longer holds a positive and optimistic attitude in theory, just as Schopenhauer believed that: due to man's only real existence, i.e., a certain irrational blind will to live, which drives people to satisfy their own never-ending desires, life is miserable because even if the desires are temporarily fulfilled, the dreadful emptiness and boredom will come around, and fighting against the emptiness and boredom is no less important than fighting against the boredom, which is the same as fighting against the poverty, but it is not as bad as fighting against the poverty. The struggle against emptiness and boredom is no less than the struggle against boredom, and any life is a struggle between ? Any life is a struggle against pain and suffering. and? Boredom. Any life is thrown back and forth between pain and boredom. Kierkegaard, in The Disease That Kills, speaks of the individual human being as a spiritual entity that relates only to itself; they are combined with a sense of human apprehension that manifests itself in a kind of pessimism. All this makes it impossible for China to directly introduce and adopt the modern Western humanistic thinking, but on the basis of China's indigenous culture, integrating the ancient and the modern, using the foreign for the Chinese and combining it with Marxism to put forward humanism.

Three. Human-centeredness? Evolution in Marxist theory

? The free development of each person is the condition for the free development of all? is the most famous sentence in the **** Proletarian Manifesto, the ideal state pursued by Marx throughout his life, and the social state that proletarians all over the world hope to achieve, inspiring countless people with proletarian ideals to go forward for this. Since the founding of New China, the great Chinese ****productive party has always taken Marxism as its guiding ideology, ? People-oriented? The proposal has a great deal to do with Marxism. People? has always been the object of Marx's attention, and the realization of the free development of human beings and an ideal society was the purpose he aimed to achieve throughout his life. Marx pointed out in the Economic and Philosophical Manuscripts of 1844: ? Thorough naturalism or humanism differs from both idealism and materialism, and at the same time is the truth which combines both. We see at the same time that only naturalism is capable of understanding the action of world history? ,? thoroughgoing naturalism is equivalent to thoroughgoing humanism? ,? Man is directly a natural being, and man, as a natural being, has, on the one hand, natural forces, vital forces, and is an energetic natural being, and these forces exist in man as gifts and talents, as desires? ,? In the view of the socialist man, the whole so-called history of the world is nothing else than the process of man's birth through man's labor, the process of nature's generation for man? These are Marx's descriptions of man at the beginning of his research, which, though still immature in many places, at least show that Marx understood at the outset that the study of man had to be placed in a very important position. After that, in the Syllabus on Feuerbach, The German Ideology, Marx was constantly refining and developing his doctrine on man. Eventually, in the ****Proletarian Manifesto, he put forward the immediate and long-term goals pursued by the proletariat, and proposed the ultimate realization of ****proletarianism and the free development of every human being, and made the development of human beings the aim of all development, as well as put forward the theories of the Kingdom of Necessity and the Kingdom of Freedom. The Kingdom of Necessity is the social state in which man is dominated by materialized social relations, i.e., man is dominated by things, while the Kingdom of Freedom is the social state in which man dominates his own social relations, i.e., man dominates things. In the Kingdom of Necessity, people are not free and are controlled by things, while only in the Kingdom of Freedom can people create their own history, the development of human capabilities can become an end in itself, people are no longer subjugated to any external purpose, and people have become the masters of themselves; and only in the Kingdom of Freedom can people make masters of themselves, and this is the highest embodiment of the freedom of human beings. These contents are the core and essence of Marxism, so Marxism as the guiding ideology of our party, it is also inevitable to pay more attention to the development of human beings, people as their own purpose, put forward the people-centered is consistent with Marxism, but also has its Marxist roots.

Human emancipation is the starting point, fundamental point and destination of the whole Marxism. People-centeredness is a general summary of Marxist philosophy, the essence and quintessence of Marxism. The essential boundaries between Marx's people-oriented and bourgeois abstract humanitarianism are manifested in three aspects: first, Marx's people-oriented is a scientific theory of human emancipation based on scientific materialism; second, Marx's people-oriented is a revolutionary theory of human emancipation based on revolutionary practice; and third, Marx's people-oriented is a civilized theory of human emancipation based on civilized development. theory. At present, academic discussions on the spiritual essence and theoretical boundaries of people-oriented have to involve the anthropological theory in Marx's philosophy. Judging from the discussions, many people still have a misunderstanding of the anthroposophical concept of Marx's philosophy. In fact, human-centeredness is the essential provision of Marx's philosophy, and the materialistic concept of history founded by Marx is essentially a human-centered concept of history and development. People-oriented is the core value of Marx's philosophy and the scientific nature of Marx's philosophy, in the field of Marx's philosophy, people-oriented has its own special meaning and nature.

In short, ? People-centered? theory integrates many factors, adopts the correct part of the Western humanistic trend, draws on Marx's doctrine on human beings, accurately combines the two together on the soil of China's reality, and interprets it according to the specific current situation of China? Human Being? , laying a solid theoretical and practical foundation for the better development of man.

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