在中国共产党的领导下，中国历经40年改革实践，破除阻碍国家和民族发展的一切思想和体制障碍，开辟了中国特色社会主义道路，使中国大踏步赶上时代。6476983而今，中国特色社会主义进入新时代，中华民族迎来了从站起来、富起来到强起来的伟大飞跃，迎来了实现中华民族伟大复兴的光明前景。6476984中国自改革开放以来，其经济社会发展取得了举世瞩目的伟大成就。究其原因，可谓仁者见仁，智者见智，学者们从经济学、社会学、历史学、政治学等不同视阈给出了各自的答案。然而，从哲学层面却并未能给出令人满意的解答。如果说改革开放40年来我们走出了一条改变了民族命运和世界格局的“中国道路”，那么，就有必要说明“中国道路”背后的逻辑轨迹。

充满改革精神的“中国道路”是一条中国特色社会主义道路。一方面，中国的改革实践“不走封闭僵化的老路”，在总结中华人民共和国成立以来社会主义制度建立和建设实践经验的基础上，逐渐走出以前以苏联“斯大林模式”为代表的传统社会主义模式，从指令性计划经济，经过“计划经济为主，市场经济为辅”,“有计划的商品经济”，建立“社会主义市场经济体制”,“使市场在国家宏观调控下对资源配置起基础性作用”，到现如今的“使市场在资源配置中起决定性作用”,“更好发挥政府作用”（主要是科学的宏观调控和有效的政府治理）。另一方面，中国的改革实践“不走改旗易帜的邪路”，在借鉴国外有益经验的过程中，避免了“哈耶克—萨克斯范式”的苏联、东欧的“休克疗法”，力戒所谓“标准的资本主义”“市场原教旨主义”“全盘西化”，坚持和完善社会主义经济制度，将顶层设计和“摸着石头过河”相结合。同时，在中国的改革实践中，计划经济时代弱化人的意志自由、选择自由的倾向得到纠正，被迷失的人的主体性和现实性逐渐得到了恢复和发展。唯命是从的命令经济，以及教条片面强调中央集中决策、下级服从上级、全党服从中央的行政经济被更加注重人的个性自由、自我实现、为人的全面发展提供条件的社会主义市场经济制度取代。坚持以人民为中心，尊重人民的主体地位，发挥群众的首创精神，紧紧依靠人民推动改革，激发了基层（个人、企业）的积极性，这种渐进式改革得以稳步推进。

上述中国改革实践的历史过程中蕴含着一个较为清晰的理性逻辑过程，那就是实现了从绝对理性向马克思实践理性的转换。这种逻辑转换原型发生在将理性绝对化的黑格尔哲学到马克思主义哲学的变革中，反映出现代世界哲学与社会思潮的总体趋势。

绝对理性在西方哲学发展史中有很深的历史渊薮，从古希腊哲学到德国古典哲学，人类的理性发展逐渐走向了至上、全能的神坛。法国启蒙哲学赋予了理性全面把握世界、改造社会和精神的绝对化气质，理性的至上权威得到了社会的、政治的、文化的意识形态表达。尽管用观念科学重塑社会和人类精神世界的“意识形态”受到了拿破仑的拒斥，但是，“意识形态”确实成为启蒙运动中理性神化的一大标识。在黑格尔哲学中，理性以实体与主体同一的思辨形而上学方式实现了理性绝对化的哲学完成。绝对观念作为自在自为的逻辑化的存在，在自我规定和自我发展的逻辑进程中，成为犹如上帝般的“现实事物的造物主”。

黑格尔哲学中所体现的凌驾于万物之上并统摄万物于自身的形而上学精神，以及法国启蒙哲学对自然科学万能的信仰和用自然科学方式改造社会人文领域以及精神世界的“意识形态”冲动，两者相结合就形成了一种“绝对理性”观念。

“绝对理性”是确信理性及其异化的形而上学形式（如黑格尔的绝对观念等），能够全面地、无限地认知世界和把握世界的绝对信念。它坚持理性认知能力的无限性，坚信人的理性不但可以全面地认识并驾驭自然规律，而且能够全面地认识社会历史的必然规律，一旦掌握了这种终极性形而上学性知识，就可以按照这种真理性知识图式全面重构自然与社会经济结构。

“绝对理性”在20世纪社会历史进程中，既表现为对理性能力无限性的科学主义信仰，也表现为将理论知识绝对化的教条主义政治理念；既表现为形而上学思维对整体价值优先性和绝对集体主义价值观的认同，又表现为张扬国家和政府统制经济、取消个人经济主体地位的计划经济信念。

“绝对理性”在经济学背后的思想竞技场上上演了一幕幕桀骜不驯的剧目。如作为其表现的科学理性主义，本应在自然领域发挥作用，但随着科学主义的蔓延，僭越到人类社会和经济发展的领域，以数学、模型等所谓的华丽“科学”外表，使人类对历史、社会和经济发展的认识越来越脱离现实和人本身。“绝对理性”在黑格尔哲学的视阈中体现为一种“整体主义”的方法，国家、集体、组织的至上性泯灭了个人的现实性、历史性和能动性。这种单调的“整体主义”方法，后来由于教条主义的思维方式，还被强加到马克思主义哲学的头上，成为前苏联“斯大林模式”的旧社会主义传统的重要理论依据。

马克思的实践理性观念是在扬弃以黑格尔哲学理论为代表的“绝对理性”中逐渐确立的。其理性观念的成长经历了康德理想主义理性、青年黑格尔自由主义理性、黑格尔绝对理性、费尔巴哈人本主义理性，最终形成了实践理性，终于使得人的思维观念由现实事物的造物主逐渐转换为实践生成的意识形态。同时，其也使理性重新获得了人身，在反对“无人身的理性”和“假人身的理性”之后，理性成为社会实践主体的理性。而在此过程中其“人性论”也臻于完善，人的本质是一切社会关系的总和，更是现实的、历史的、理性的社会实践主体。

中国的改革实践高扬马克思实践理性的旗帜，从“实践”的角度对马克思主义哲学进行理解，纠正了以往马克思主义哲学理解的偏差，强化了马克思主义哲学在经济思想领域的话语权，改变了绝对理性之下的教条主义思维模式，使得中国的经济发展走出了传统的计划经济模式，避免了一步到位、全盘市场化的“休克疗法”，重拾人的现实性和主体性，充分调动了作为市场经济建设主体的人的积极性、主动性和创造性，从而取得了令世人瞩目的经济和社会发展成就。

40年中国的改革实践波澜壮阔。时代是思想之母，实践是理论之源。本书只是以往研究基础上的粗浅之作，限于作者理论修为有限，对时代和实践的把握有限，书中论述定会有疏漏和不当之处，衷心希望得到同仁们的批评指正。唯愿在改革实践的理论探寻之路上留下浅浅的脚印。

李明

2018年10月

Under the leadership of the Communist Party of China, after 40 years of reform and practice, China has broken down all ideological and institutional obstacles that hinder the development of the country and the nation, opened up the road of socialism with Chinese characteristics, and enabled China to make great strides to catch up with the times. 6476983 now, socialism with Chinese characteristics has entered a new era, and the Chinese nation has ushered in a great leap from standing up, getting rich to becoming strong, and ushered in the bright prospect of realizing the great rejuvenation of the Chinese nation. 6476984 Since China's reform and opening up, its economic and social development has made great achievements that have attracted worldwide attention. The reason for this can be described as a difference between the benevolent and the wise, and scholars have given their own answers from different perspectives such as economics, sociology, history, and political science. However, from the philosophical level, it does not provide a satisfactory answer. If we say that in the past 40 years of reform and opening up, we have embarked on a "Chinese road" that has changed the fate of the nation and the world pattern, then it is necessary to explain the logical trajectory behind the "Chinese road". The "Chinese road" full of reform spirit is a socialist road with Chinese characteristics. On the one hand, China's reform practice "does not follow the old road of closure and rigidity", and on the basis of summing up the practical experience of establishing and building the socialist system since the founding of the People's Republic of China, it has gradually stepped out of the traditional socialist model represented by the Soviet Union's "Stalin model", and established a "socialist market economic system" from a command-based planned economy, through "planned economy as the mainstay, supplemented by a market economy" and "a planned commodity economy", and "enabling the market to play a fundamental role in the allocation of resources under the state's macro-control". Today, "make the market play a decisive role in the allocation of resources" and "better play the role of the government" (mainly scientific macro-control and effective government governance). On the other hand, China's reform practice "does not follow the evil path of changing the banner and changing the banner", and in the process of drawing on the useful experience of foreign countries, it avoids the "shock therapy" of the "Hayek-Sachs paradigm" of the Soviet Union and Eastern Europe, adopts the so-called "standard capitalism", "market fundamentalism" and "complete westernization", adheres to and improves the socialist economic system, and combines top-level design with "crossing the river by feeling the stones". At the same time, in the practice of reform in China, the tendency to weaken people's freedom of will and freedom of choice in the planned economy era has been corrected, and the subjectivity and reality of lost people have gradually been restored and developed. The command economy of obedience and the dogmatic one-sided emphasis on centralized decision-making by the central authorities, subordination of subordinates to their superiors, and obedience of the whole party to the central government were replaced by a socialist market economic system that paid more attention to the freedom of human individuality, self-realization, and provided conditions for all-round human development. Adhering to the people-centered, respecting the people's dominant position, giving play to the initiative of the masses, and closely relying on the people to promote reform have stimulated the enthusiasm of the grassroots (individuals, enterprises), and this gradual reform has been steadily advanced. The above-mentioned historical process of China's reform practice contains a relatively clear rational logical process, that is, the transformation from absolute rationality to Marx's practical rationality has been realized. This logical transformation prototype occurred in the transformation of Hegel's philosophy to Marxist philosophy that absolutized reason, reflecting the general trend of philosophy and social thought in the modern world. Absolute reason has a deep historical depth in the history of the development of Western philosophy, from ancient Greek philosophy to German classical philosophy, the development of human reason has gradually moved towards the supreme and all-powerful altar. The French Enlightenment philosophy gave reason an absolutist temperament to fully grasp the world and transform society and spirit, and the supremacy of reason was expressed socially, politically, and culturally. Although the "ideology" of reshaping society and the human spiritual world with conceptual science was rejected by Napoleon, "ideology" did become a major symbol of the deification of reason in the Enlightenment. In Hegel's philosophy, reason achieves the philosophical completion of the absolutization of reason in a speculative metaphysical way in which the entity and the subject are the same. As a self-acting logical being, the absolute concept becomes the God-like "creator of real things" in the logical process of self-regulation and self-development. The metaphysical spirit embodied in Hegel's philosophy that is above all things and governs everything in itself, and the French Enlightenment philosophy's belief in the omnipotence of natural sciences and the "ideological" impulse to transform the social and human fields and the spiritual world in the way of natural science, combine to form a concept of "absolute rationality". "Absolute reason" is the absolute conviction that reason and its alienated metaphysical forms (such as Hegel's absolute ideas, etc.) can know and grasp the world comprehensively and infinitely. It insists on the infinity of rational cognitive ability, firmly believes that human reason can not only fully understand and control the laws of nature, but also comprehensively understand the inevitable laws of social history, and once this ultimate metaphysical knowledge is mastered, it can comprehensively reconstruct the natural and socio-economic structure according to this truth knowledge schema. In the course of social history in the 20th century, "absolute rationality" was manifested not only as a scientist belief in the infinite ability of reason, but also as a dogmatic political concept that absolutized theoretical knowledge. It is not only manifested in the recognition of the overall value priority and absolute collectivist values by metaphysical thinking, but also manifested in the belief in the planned economy that advocates the control of the economy by the state and the government and abolishes the status of individual economic subjects. "Absolute Rationality" plays out a rebellious play in the arena of ideas behind economics. For example, scientific rationalism as its expression should have played a role in the field of nature, but with the spread of scientism, it has encroached on the field of human social and economic development, and with the so-called gorgeous "scientific" appearance of mathematics, models, etc., human understanding of history, social and economic development is increasingly divorced from reality and people themselves. "Absolute reason" is embodied in the vision of Hegel's philosophy as a "holistic" approach, in which the supremacy of the state, the collective, and the organization annihilates the reality, historicity, and agency of the individual. This monotonous "holistic" approach, later imposed on Marxist philosophy due to its dogmatic way of thinking, became an important theoretical basis for the old socialist tradition of the "Stalin model" in the former Soviet Union. Marx's concept of practical reason was gradually established in the abandonment of "absolute reason" represented by Hegel's philosophical theory. The growth of its rational concept has gone through Kant's idealistic rationality, young Hegelian liberal reason, Hegelian absolute reason, Feuerbach humanistic reason, and finally formed practical reason, and finally made the concept of human thinking gradually transform from the creator of real things to the ideology generated by practice. At the same time, it also regained the human body with reason, and after opposing "reason without body" and "reason of false body", reason became the rationality of the subject of social practice. In this process, its "theory of human nature" has also been perfected, and the essence of human beings is the sum of all social relations, but also the subject of realistic, historical and rational social practice. China's reform practice holds high the banner of Marx's practical reason, understands Marxist philosophy from the perspective of "practice", corrects the deviation of previous Marxist philosophical understanding, strengthens the discourse power of Marxist philosophy in the field of economic thought, changes the dogmatic thinking mode under absolute rationality, makes China's economic development out of the traditional planned economic model, avoids one-step, comprehensive market-oriented "shock therapy", and regains human reality and subjectivity. It has fully mobilized the enthusiasm, initiative and creativity of people as the main body of market economy construction, and thus achieved economic and social development achievements that have attracted the attention of the world. China's reform practice in the past 40 years has been magnificent. The era is the mother of ideas, and practice is the source of theory. This book is only a superficial work based on previous research, limited to the author's limited theoretical cultivation and limited grasp of the times and practice, and there will be omissions and improprieties in the discussion in the book, and I sincerely hope to be criticized and corrected by colleagues. I hope to leave a shallow footprint on the road of theoretical exploration of reform practice. Li Ming, October 2018（AI翻译）