柯亨同诺奇克的争论产生了一个难题：马克思持有一种洛克式的自我所有权或劳动所有权。实际上，马克思的劳动所有权是区别于洛克式劳动所有权的。这种差别的根本原因在于马克思是在唯物史观和再生产的视野下考察所有权问题，而非在洛克式的小生产者语境下设想自然权利式的劳动所有权。马克思在接触“物质利益难题”后关心所有权问题，基于青年黑格尔派的自由主义政治主张参与了几次所有权争论，并了解了当时社会改革家的洛克式的、基于对物的占有的所有权论证。在费尔巴哈哲学的影响下，马克思提出自己的异化分析的所有权主张，在唯物史观基础上，马克思认识到所有权问题不是政治与宗教问题，而是经济问题；不是与人的消费和自由相关，而是与人的生产和交往相关。马克思在新哲学新领域中以政治经济学研究市民社会，并形成了自己的政治经济学方法，即抽象上升到具体，逻辑与历史相统一的方法。在新世界观新领域新方法下研究国民经济事实，马克思追求的是科学意义上的客观必然性，并以所有权为核心话题，形成一系列认识。

劳动是资本主义再生产中运动着的物质实体，所有权是资本主义生产方式的“细胞”，所有权问题是研究资本主义生产方式规律的基础问题，所有权概念的运动勾勒了整个资本主义生产方式的理论体系。在政治经济学传统上，所有权研究的目的是致富，因此既往学说研究个人占据利润进行消费的依据；在马克思的视野下，所有权的对象虽然仍是利润，但是在再生产的维度上考察利润，利润的来源是劳动，利润的实现形式是资本对剩余劳动的无偿占有，利润运动的终点不是以被消费的方式退出流通，而是生产力的发展、社会化再生产的扩大和商品社会私有制这种所有权形式的灭亡。

马克思的劳动所有权思想可以概括为以下几方面内容：马克思认为所有权的观念与内容是历史的结果，是生产关系的反映，所有权的研究要在生产领域进行；在资本主义再生产运动中，劳动不仅是活动而且作为物质实体参与运动，并取得质和量的规定性，劳动构成了所有权的对象的物质源泉；马克思的所有权主张是基于资本主义生产方式的客观必然性提出的，描绘了以劳动-利润-所有权为核心的社会生产和物质变换，揭示了所有权运动下的资本主义基本矛盾，并基于阶级斗争的基本规律采取了无产阶级革命立场；在共产主义第一阶段，马克思提出按劳分配的所有权原则，这种原则不同于洛克式劳动所有权原则，是对社会总产品的量的偿付式分配。

就当代学界所陷入的马克思主义是否持有洛克式自我所有权的理论难题，通过文本梳理和理论分析可知，马克思不追求如今以分配正义为核心话题的资产阶级平等。按劳分配原则的实践要同生产实际相适应，我国现行的分配制度是对马克思按劳分配原则的科学实践与丰富发展，以马克思主义理解所有权问题与产品分配问题，要摆脱小生产者立场，扬弃资产阶级法权原则，在现实生产中展开哲学理解。

Marx's labor ownership is distinguished from Lockean labor ownership. The fundamental reason for this difference is that Marx examined the question of ownership in the context of material history and reproduction, rather than conceiving of natural rights ownership of labor in the context of the Lockean small producer. Marx's interest in the question of ownership developed after his exposure to the "problem of material interests", his participation in several ownership debates based on the liberal political ideas of the Young Hegelians, and his understanding of the Lockean arguments for ownership based on the possession of things by the social reformers of the time. Under the influence of Feuerbach's philosophy, Marx made his own claim of ownership based on a philosophical understanding of the phenomenon of possession of things in alienation analysis, but he soon abandoned this path of argumentation. On the basis of the materialist historical view, Marx recognized that the problem of ownership is not a political and religious problem, but an economic one; not related to human consumption and freedom, but to human production and interaction. Marx studied civil society with political economy in the new field of the new philosophy and developed his own method of political economy, i.e., the method of rising from the abstract to the concrete and the unity of logic and history. Studying the facts of national economy under the new worldview and new field and new method, Marx pursued objective necessity in the scientific sense and developed a series of understandings with ownership as the central topic.

Labor is the material entity in motion in capitalist reproduction, ownership is the "cell" of the capitalist mode of production, and the question of ownership is the basis for the study of the laws of the capitalist mode of production, and the movement of the concept of ownership outlines the entire theoretical system of the capitalist mode of production. In the tradition of political economy, the aim of the study of ownership is to get rich, so the previous doctrine studies the basis of the individual's occupation of profit for consumption; in Marx's vision, although the object of ownership is still profit, it is examined in the dimension of reproduction, the source of profit is labor, the realization of profit is the gratuitous appropriation of surplus labor by capital, and the end of the movement of profit is not the withdrawal from circulation in the form of consumption. The end of the movement of profit is not its withdrawal from circulation in the form of being consumed, but the development of the productive forces, the expansion of socialized reproduction and the extinction of private ownership as a form of ownership in commodity society.

Marx's idea of labor ownership can be summarized as follows: Marx considers the idea and content of ownership as a result of history and as a reflection of the relations of production, and the study of ownership to be carried out in the sphere of production; in the movement of capitalist reproduction, labor is not only an activity but participates in the movement as a material entity and acquires qualitative and quantitative stipulations, and labor constitutes the material source of the object of ownership; Marx's claim of ownership is based on the objective necessity of the capitalist mode of production, depicts social production and material transformation with labor-profit-ownership as the core, reveals the basic contradictions of capitalism under the movement of ownership, and adopts a proletarian revolutionary position based on the basic laws of class struggle; in the first stage of communism, Marx puts forward the principle of ownership according to labor, a principle differs from the Lockean principle of ownership of labor in that it is a repayable distribution of the total social product in quantity.

With regard to the theoretical dilemma of whether Marxism holds Lockean self-ownership that contemporary scholarship is mired in, it is clear through textual combing and theoretical analysis that Marx did not pursue the bourgeois equality that is now the central topic of distributive justice. The practice of the principle of distribution according to labour has to be adapted to the reality of production. The current distribution system in China is a scientific practice and rich development of Marx's principle of distribution according to labour, and a Marxist understanding of the question of ownership and the distribution of products has to get rid of the position of small producers, abandon the bourgeois principle of legal rights and develop a philosophical understanding in the reality of production.