毋庸置疑,语言转向是当代哲学的一个重大主题。对于许多现代人来说,重要的不再是那种纯粹反思性的自我,而是一种在语言中交流的自我。换句话说,语言为人与人之间的交往关系建立了坐标和框架,语言构成了人去思考自身存在的一个天然限制。在语言转向之前,语言问题从来没有被作为一个存在问题提出过。同样,在马克思主义哲学中,语言问题也是缺席的。正如法国马克思主义思想家让-雅克·勒塞克勒(Jean-Jacques Lesercle)曾指出:“很明显,诸多马克思主义,都没有像其他的学科——如政治经济学或者美学——一样提出一个关于语言问题的学说。”~([1])因此,对于勒塞克勒来说,建立一种马克思主义的语言哲学是必要的。但是,建立马克思主义语言哲学是否意味着去拾人牙慧,简单套用现有的分析哲学或者结构主义语言学的有关研究,并挪植到马克思主义领域中呢?答案是否定的。这 Undoubtedly, language shift is a major theme of contemporary philosophy. For many modern people, the important thing is not the purely reflective self, but a self that communicates in the language. In other words, language establishes coordinates and frameworks for the intercourse between people, and language constitutes a natural limit for people to think about their existence. Before the language was turned, the language problem was never raised as a question of existence. Similarly, language problems are absent in Marxist philosophy. As the French Marxist thinkers Jean-Jacques Lesercle once pointed out: “It is obvious that many Marxisms have not proposed the same as other disciplines - such as political economy or aesthetics - The doctrine of linguistic problems. ”~ ([1]) Therefore, it is necessary for Lesekler to establish a Marxist language philosophy. However, whether the establishment of Marxist language philosophy means picking up human wisdom, simply applying the existing research on analytical philosophy or structural linguistics and moving it into the field of Marxism? The answer is no. This