Good day. I extend to you my utmost support and encouragement.
This is an intriguing subject. I consistently engaged in independent study of sociology, psychology, and philosophy.
It is advisable to avoid reading at an early age, particularly in the field of philosophy. It is also important to avoid reading too deeply or too early, as this can lead to a lack of sufficient experience and knowledge, which may result in a cynical outlook or an over-simplified understanding of complex concepts, potentially leading to a sense of meaninglessness.
The act of reading requires a certain degree of opportunity and experience. Some books have a threshold level of complexity that must be overcome before they can be read.
It is often said that if one does not read Water Margin during one's youth, one will be unable to appreciate Romance of the Three Kingdoms in one's old age. When one is young and reads Water Margin, it is not uncommon to experience feelings of conflict, cynicism, and disillusionment.
Upon rereading Shui Hu in later years, one may perceive a sense of helplessness and the insignificance of humanity.
From the description of your question, it can be inferred that you are a student, probably a university student. If you were to read "The Manuscript of 1844 on the Philosophy of Economics" on the first day of school, it would be unreasonable to expect you to read such a challenging text on that occasion. It would be more appropriate for you to encounter such books at a later stage of your academic career.
Individuals over the age of 40 who read "The Philosophy of Economics 1844" may encounter different problems and may even find themselves unable to ask "why" and "what for."
As a student, you began to contemplate the issue of alienation and read the original text, which I consider to have been somewhat premature. My recollection is that universities taught Marxist philosophy, scientific socialism, and political economy, but did not require students to read the original works. Instead, they were assigned adaptations that were more moderate, more aligned with the knowledge and experience of college students, and more reflective of the prevailing national context.
It was only at the postgraduate level that the original works were read. For college students who had grown up in a more liberal environment with greater autonomy, the impact was sometimes too strong.
Mr. Xu Kaiwen of Peking University once proposed the concept of "hollow disease," which refers to young people entering university who are unable to discern the meaning of their studies and lives. This phenomenon is indicative of a lack of a sense of meaning, which can be understood as a disease of the times. It is a problem that emerges when society has reached a certain stage of development and individuals are freer and more materially abundant.
In essence, the fundamental questions that must be asked are: Why do I study? Why do I work? What am I studying for? And, moreover, do I work to be a 9-to-5 worker?
One might even inquire whether such a narrow definition of humanity is truly accurate. My response to this is an unequivocal "yes." However, the utilization of tools is not a defining characteristic of our species. Rather, it is a means of ensuring the freedom to transcend the limitations of tool-use.
As tools, we possess the capacity to refrain from acting as tools. It can be argued that we have spent decades of our lives conceptualizing ourselves as tools, engaging in work, earning income, supporting our families, and raising our children. Following retirement, we are afforded the financial and temporal resources to pursue our interests or engage in activities that align with our personal values.
The ability to read and work at one's own discretion allows individuals to pursue activities that align with their personal interests and goals, ultimately serving the self-interest of the individual.
The concept of alienation is a fundamental tenet of political and economic theory. It describes the process by which surplus value is disguised as operating profit, labor is transformed into a commodity, and working people are reduced to mere slaves of the capitalist class, functioning as mere machines that merely operate. In essence, alienation encompasses the following key aspects: the alienation of the product of labor and the laborer, the alienation of the production process and the laborer, the essence of humanity and the alienation of the person, and the alienation of relationships between people.
In essence, individuals become tools. They are utilized as such by others, and they also employ others as tools.
Teachers serve as conduits of knowledge, imparting information and guidance, before becoming both educators and companions.
As individuals, it may be challenging to acknowledge the notion that we are all tools, yet it is a reality that many of us internalize. When engaging in any activity, it is crucial to consider the underlying motivation and anticipated benefit. For instance, when reading a book, it is important to ask whether it will directly or indirectly enhance one's financial gain.
The question thus arises as to whether the book will assist in achieving better grades or facilitate graduation.
However, it is uncommon to inquire whether a given book will bring happiness. There is a perception that these more intangible benefits are a waste of time.
It is commonly asserted that prior to retirement, individuals will assume the role of a tool person, whereas after retirement, they will become a free person. However, it is possible to devote a portion of one's time to the role of a tool person while simultaneously engaging in activities that align with the role of a free person.
Similarly, the purpose of attending class is to prepare for examinations and to secure gainful employment in the future. Consequently, it is possible to read books of one's own choosing during the intervals between classes.
Regardless of the time of day or the task at hand, dedication is essential. Classroom attendance and academic rigor are both crucial.
When we are able to be present, we are able to find a sense of accomplishment and our own value in a role that is somewhat akin to that of a tool person. The success of others and crossing social classes are all by-products.
In the absence of further education or examination requirements, I would prefer to engage in more reading and study, as this would allow me to pursue my own interests and gain a deeper understanding of the subjects that appeal to me most.
It is recommended that you consult with a counselor. Additionally, you may benefit from reading more books on the subject and engaging in further reflection.
I am frequently both a Buddhist and a pessimist, an intermittently optimistic and driven counselor, and I embrace the world and its possibilities.
Comments
If I had grasped the concept of "alienation of labor" early on, my academic path might have been more introspective, questioning the motivations behind each assignment and exam, striving to reconnect learning with personal fulfillment rather than external validation.
Understanding "alienation of learning" as a student, I would have sought ways to make education meaningful beyond grades and career prospects. Perhaps this awareness could have led me to design a personalized curriculum that aligns with my intrinsic interests and passions, transforming study into an act of selfexpression.
Reflecting on these ideas earlier, I might have approached education with a critical eye, aiming to balance societal expectations with my authentic desires. This balance could have enriched my academic experience, making learning a joyful pursuit instead of a chore driven by necessity.
Had I pondered the alienation concepts sooner, I may have navigated my educational journey differently, focusing on the development of wisdom and character over credentials. The realization could have prompted me to question the very structure of education, inspiring a lifelong quest for knowledge untainted by the pressures of competition and achievement.