那些旨在把马克思主义与绿色运动联系在一起的人,常常试图把马克思早年有关异化的著作当作一种所谓绿色马克思主义的思想根源.任何这种把早年马克思与绿党联在一起的尝试都会立即遇到这样一个显而易见的问题,即马克思的早期著作都是人道主义著作.也许有人会提出,人道主义肯定只认为,唯有人、人的地位和人的成就才有价值,而这与承认非人类生命、它们的地位及其成就也有与生俱来的价值的现代绿色运动的主张不是相冲突的吗?这种论点不免有失轻率.“人道主义”这个词的含义是模糊的,它并非一定就主张唯有人的地位和成就才有价值.人道主义还可以有其他的意思.不妨考虑一下马利丹对人道主义所作的描述:“人道主义……本质上倾向于使人成为真正的人,并且通过促使人去参与所有能使他在自然界和历史中更为充实的活动,以使人所固有的伟大显现出来.”马利丹的这段话中包含着对人道主义的一种亚里士多德式的解释:存在着一种人的本质和一组人所特有的能力和活动,根据它们便可了解使人类得以兴旺的因素;人道主义者的实际目的就是促使人类的兴旺.这种对人道主义的亚里士多德式的观点也正是马克思的早期著作中所持的观点.从这种意义上讲,人道主义并无必要让人坚持这 Those who aim to connect Marxism with the Green Movement often try to treat Marx’s early writings on alienation as the ideological roots of so-called Green Marxism, any attempt to unite the early years of Marxism with the Green Party One immediately encounters the obvious question that Marx’s early writings were all humanitarian writings, and perhaps one would argue that humanitarianism must think only that human beings, human status, and human accomplishments are valuable, The argument that nonhuman life, their status, and their achievements have innate values ​​of modern green movement is not in conflict with one another - can not help being discredited. The term “humanitarian” is vague Humanitarianism may have other meanings as well. Consider Malidan’s account of humanitarianism: “Humanitarianism ... essentially tends to make people real People, and by making people participate in all activities that will make him more fulfilling in nature and in history, in order to make people inherent Wei Appears. ”This paragraph of Malidan contains an Aristotelian interpretation of humanism: there is a human nature and a group of people-specific abilities and activities, according to them Can understand the factors that make mankind prosperous; the actual purpose of the humanist is to promote the prosperity of mankind, and this view of humanitarian Aristotelian is precisely what Marx’s early writings hold. In the sense of the word, humanitarianism does not need to insist on this