阿尔都塞作为马克思主义思想发展史上的一位重要人物，他对于主体问题的思考，一直颇受争议。他的意识形态理论展示了个人在资本主义社会中的状态，揭示了资产阶级意识形态对个人的压迫。不过，他将人道主义当作是一种意识形态，并指出以往的各种资产阶级的哲学是建立在人性或人的本质之上，这就促使他对人道主义的马克思主义进行批判。因此，他的思想受到许多学者的反对。但阿尔都塞的理论并非如一些批评者所说的那样，不重视“人”以及否定人的“能动性”。相反，阿尔都塞通过对主体哲学与同一性的批判，重新对“个体”进行建构。而“无主体的主体性”正是阿尔都塞在对主体的消解之后，重建“个体”的核心点，其中蕴含了他的人学思想。
由于国内学界对阿尔都塞相关人学思想研究较少，所以本文将关注阿尔都塞关于无主体的主体性的具体内容和实质，旨在探究阿尔都塞是如何来展现对现实个人的关怀。本文主要是从虚空、conatus、独一性以及革命主体四个角度来论述阿尔都塞是如何重建个体的。
阿尔都塞为反击主体原则，利用“历史无主体”，使得主体成为一个“空无”的概念，并从本体论的角度和个人意义的角度来展现个体是如何在“虚空”中重建起来的。“空无”在阿尔都塞的笔下具有创造性和生产性，而个人作为一个空无的“黑夜”也具有各种发展的可能性。阿尔都塞认为个人若要获得实现各种可能性的机会，就必须要回到身体，发挥身体中自我保存的潜能——conatus（努力）。这种具有意愿主义色彩的思想展现了阿尔都塞对于观念论、目的论的反对，他想要利用意愿来唤醒阶级意识，实现个人发展的各种可能性，反抗资产阶级意识形态对于个人的控制。并在对于偶然性、特殊的个体的强调下，阿尔都塞重新思考了一种新的普遍性，即独一性。这种独一性是为了批判抽象普遍性背后的唯心主义和理性主义传统，关照偶然存在的个人与群体之间的关系。对于个体多样性的关注，除了是对具体的个人的关怀，也是他在为政治革命的发生寻找新的可能性。因而，阿尔都塞对于个体的建构是离不开政治实践的，他还强调了意识形态中进行阶级斗争的重要性。阿尔都塞总是避谈“革命主体”，但他又不得不谈到政治实践中的主体。于是他把“革命主体”理解为一种在行动中产生的主体，而这个有待去占领的主体是能发挥个人潜能的存在。

As an important figure of Marxism, Althusser's thinking on the matter of subject has always been controversial. His theory of ideology shows the state of the individual in a capitalist society, and reveals the oppression of the individual by bourgeois ideology. However, he regarded humanism as a kind of ideology, and pointed out that the various bourgeois philosophies in the past were based on human essence, which made him criticize humanistic Marxism. Therefore, his ideas were opposed by many scholars. But Althusser's theory does not, as some critics said, ignore individual and activity. On the contrary, Althusser reconstructs the "individual" through the criticism of subject philosophy and identity. And "subjectivity without the subject" is the core point of Althusser's reconstruction of "individual" after his dissolution of subject, which contains his human thoughts.
There is little research on Althusser's human thought in the domestic academic community, so this article focuses on the specific content and essence of “subjectivity without subject”, aiming to explore how Althusser shows his concern for realistic individual. This article mainly discusses how Althusser reconstructs the individual from four parts: void, conatus, singularity and revolutionary subject.
In order to counter the principle of subject, Althusser makes the concept of subject become a concept of “void” by using “history is in the process of no subject”. And it shows how individual is reconstructed in the "void" from the perspective of ontology and personal meaning. “void” is creative and productive in Althusser ' s works, and the individual as an empty "night" also has the potential for development. Althusser believes that if individuals want to realize all kinds of possibilities, they must take advantage of the conatus of self-preservation in the body. This kind of thought with the flavor of voluntarism shows that Althusser' s opposition to theory of idea and theory of destination. He wants to use the will to awaken class consciousness and realize various possibilities of individual development in order to resist the control of bourgeois ideology over individuals. With the emphasis on contingency and special individuals, Althusser reconsidered a new universality, that is, singularity. This Singularity is intended to criticize the idealism and the tradition of rationalism contained in abstract universality, and to take care of the relationship between individuals and groups. Althusser’s concern for individual diversity shows not only his concern for specific individuals, but also his search for new possibilities for political revolution. Therefore, Althusser's reconstruction of individuals is inseparable from political practice, and he also emphasized the importance of class struggle in ideology. Althusser always avoided talking about the "revolutionary subject", but he had to talk about subject in political practice. He points out that the subject is produced in the action, and this subject to be occupied exerts the individual's conatus.