机器是马克思研究和批判的重要对象。马克思在历史唯物主义的理论框架下对机器问题展开了全面考察，形成了其关于机器本身、机器的资本主义应用、机器的共产主义应用的观点。

“人”是机器发明和应用的核心要素。机器的创造离不开人，机器的影响作用于人，人和机器以劳动为方式、以资本为介质形成紧密联结并进行双向互动。因此，“人”是马克思研究机器的一贯主题和价值旨归，马克思机器观的出场始终伴随着人学的在场。具体来看，马克思机器观的生发背景根植于对人的存在、人的境遇、人的未来的人学关照；马克思机器观的理论来源奠基于前人对科学、技术、机器问题的人学探秘；马克思机器观的演进过程遵循着对机器的人本主义评介、对机器的社会历史批判、考察资本主义机器大工业下的人的人学线索；马克思机器观的检视内容则包含了基于机器本身探讨人的本质、基于机器的资本主义应用分析人的地位、基于机器的共产主义应用展望人的发展的人学逻辑。因此，从马克思人学视域研究机器观，系统阐析机器存在、机器异化、机器解蔽的相关内容，有利于厘清马克思机器观的运思理路，澄明马克思机器观的思想全貌。

要想准确认识机器问题，首先必须对机器本身进行细致剖析。马克思全面考察了机器的产生过程和基本结构，认为机器是一种彰显和确证人的本质的存在。一方面，机器是人的本质力量的外化。它产生于人的实践活动，蕴含着人的价值需求，指示了人的社会关系，是人在改造自然的历史进程中将自己的本质力量倾注于对象所创造出的成果。另一方面，机器的发明和应用进一步丰富了人的本质的内涵。它推动了劳动形式的变化和革新，推动了人的需要的内容的扩大和层次的升级，促进了人的经济、政治、文化关系的进一步聚合。

机器本身是一种中性的物质，但是在资本主义生产方式的统摄之下，机器却被套上了固定资本的外壳，异化为资本增殖的有力工具。机器的资本主义应用加强了资本对人的剥削、奴役和压迫，使人陷入了主体失落的悲惨境遇。一是强化了对人的肉体规训。就业的经常性波动、劳动力的迅速贬值、劳动时间的延长和浓缩使人们的生活失去保障，贫困状况加剧，生命健康面临严重威胁。二是造成了人的精神异化。人本应是机器的主人，却沦为机器的奴隶；人本应占有一般智力，却与一般智力相分离；人本应掌握一定技术，却沦为机器的肢体。在主客关系易位、科学知识异己、能力发展受限的情况下，人完全沦为异化受动的存在。三是破坏了人的生存环境。在逐利属性的驱使下，资本对自然界的贪欲疯狂滋长，资本通过占有和使用机器进一步强化了对自然的主宰和统治，造成了自然资源的巨大浪费和生态环境的严重污染。

尽管马克思批判机器的资本主义应用的负面效应，但是，他也强调了作为固定资本的机器所产生的正面影响。在马克思看来，机器大工业创造了财富源泉的充分涌流，创造了一定的自由时间，还唤起了社会结合和社会交往的力量，因此其中内蕴着人的解放潜力。但是，资本逻辑终究具有无法克服的内在矛盾，只有通过资本的自我扬弃和无产阶级的斗争，才能实现共产主义，才能在机器的共产主义应用中解蔽机器的异化样态，释放机器的全部积极因素，彻底发挥机器的文明作用。在机器的共产主义应用中，机器将被联合起来的人共同占有，完全服务于人的自由全面发展，自由时间将成为衡量社会财富的尺度，人将彻底实现自身解放。

在数字技术腾飞的今天，智能机器逐渐走进人们的视野，深度参与着人们的生产生活。事实上，智能机器既与马克思所处时代的机器具有相似之维，又存在着对马克思所处时代的机器的超越之处，因此智能机器是机器的高级形态，其在本质上仍然是属人的。在智能机器的全面普及和广泛应用的背景下，相较于马克思生活的时代，人们的劳动关系、劳动方式、劳动时空、劳动感受均发生了较大的变化，人在数字劳动中呈现出了主体性复归的种种表征。但是，由这些现象得出人已摆脱异化的结论是完全错误的，必须回到马克思机器观，将机器的社会使用形式作为判断人类境遇的根本依据和准则。当今世界，资本主义生产方式仍然占据主导地位，因此，人仍然受困于资本逻辑的束缚。在智能机器时代，资本垄断数字平台，劳资关系对立仍存；资本模糊劳动界限，诱发人的自发性过劳；资本布下“算法囚牢”，控制人的精神世界。透过当前人的生存发展状况可以发现，资本不但没有放松对人的统治，反而运用智能机器将剥削模式升级和发展为一种更为隐蔽的“温柔式驯服”。面对智能机器时代更加复杂的人机难题，既要充分发展和利用智能机器，造福人的生活，又要合理规制和管控资本权力，维护人的权益，同时还要坚定超越资本逻辑的未来指向，最终推动人的解放理想照进现实。

The machine was an important object of Marx's study and critique. Under the theoretical framework of historical materialism, Marx carried out a comprehensive examination of the question of the machine, and developed his views on the machine itself, the capitalist application of the machine, and the communist application of the machine.

"Man" is the central element in the invention and application of machines. The creation of the machine cannot be separated from man, the influence of the machine acts on man, and man and the machine are closely linked and interact in both directions by means of labor and the medium of capital. Therefore, "man" is the consistent theme and value of the study of machines. The appearance of Marx's machine view is always accompanied by the presence of anthropology. Specifically, the background of Marx's machine concept is rooted in the anthropological concern for human existence, human situation and human future; the theoretical source of Marx's machine concept is based on his predecessors' anthropological inquiry into the problems of science, technology and machine; and the evolution of Marx's machine concept follows the anthropological clues of anthroposophical evaluation of machine, social-historical criticism of machine, and examination of human beings under the big capitalist machine industry; The examination content of Marx's machine view contains the anthropological logic of exploring the nature of man based on the machine itself, analyzing the status of man based on the capitalist application of the machine, and looking forward to the development of man based on the communist application of the machine. Therefore, studying the machine concept from Marx's anthropological perspective and systematically analyzing the relevant contents of machine existence, machine alienation, and machine demystification are conducive to clarifying the rationale of Marx's machine concept and clarifying the whole picture of Marx's machine concept.

In order to accurately understand the problem of the machine, the machine itself must first be carefully analyzed. Marx comprehensively examined the process of generation and the basic structure of the machine, and considered the machine to be a kind of existence that manifests and corroborates the essence of man. On the one hand, the machine is the externalization of man's essential power. It arises from man's practical activities, implies man's value needs, indicates man's social relations, and is the fruit created by man pouring his essential power into the object in the historical process of transforming nature. On the other hand, the invention and application of machines further enriched the connotation of human nature. It promotes the changes and innovations in the form of labor, the expansion of the content and the upgrading of the level of human needs, and the further aggregation of socio-economic, political, and cultural relations.

The machine itself is a neutral substance, but under the domination of the capitalist mode of production, the machine is covered with the shell of fixed capital and alienated into a powerful tool for the proliferation of capital. The capitalist application of machines strengthens capital's exploitation, enslavement and oppression of man, plunging him into the tragic situation of subject loss. First, it reinforces the physical discipline of man. Regular fluctuations in employment, rapid depreciation of labor, and lengthening and condensing of labor hours have rendered people's lives insecure, their poverty aggravated, and their lives and health seriously threatened. Secondly, it has caused the spiritual alienation of man. Man should have been the master of the machine, but was reduced to a slave of the machine; man should have possessed the general intelligence, but was separated from the general intelligence; man should have mastered a certain technology, but was reduced to a limb of the machine. In the case of subject-object relationship transposition, scientific knowledge alien, ability to develop limited, man completely reduced to the alienation of the existence of the affected. Thirdly, it leads to the destruction of the human living environment. Driven by the attribute of profit-seeking, capital's greed for nature grows wildly, and capital further strengthens its domination and rule over nature through the possession and use of machines, resulting in a huge waste of natural resources and serious pollution of the ecological environment.

Although Marx criticized the negative effects of the capitalist application of machines, he also emphasized the positive effects of machines as fixed capital. In Marx's view, machine industry creates a full flow of wealth, a certain amount of free time, and evokes the power of social bonding and social interaction, and thus contains within it the emancipatory potential of the human being. However, the logic of capital ultimately has insurmountable internal contradictions, and it is only through the self-abandonment of capital and the struggle of the proletariat that communism can be achieved, that the full positive elements of the machine can be released in the communist application of the machine, and that the civilizing role of the machine can be fully exploited. In the communist application of the machine, the machine will be jointly appropriated by the united people and completely serve the free and comprehensive development of man, free time will become the measure of social wealth, and man will completely realize his own emancipation.

Today, as digital technology takes off, intelligent machines are gradually coming into people's view and deeply participating in people's productive life. As a matter of fact, the intelligent machine and the machine of Marx's era have both similar dimensions and transcendence, so the intelligent machine is the advanced form of the machine, which still belongs to human in essence. Against the background of the full popularization and wide application of intelligent machines, compared with the time when Marx lived, people's labor relations, labor mode, labor time and space, and labor feelings have changed drastically, and human beings have shown all kinds of signs of the return of subjectivity in digital labor. However, it is totally wrong to conclude from these phenomena that people have escaped from alienation, and it is necessary to return to the Marxian view of the machine and take the form of social use of the machine as the fundamental basis and criterion for judging the human situation. In today's world, the capitalist mode of production is still dominant, and therefore man is still trapped in the bondage of the logic of capital. In the era of intelligent machines, capital monopolizes the digital platform, and the confrontation between labor and capital still exists; capital blurs the boundaries of labor, inducing spontaneous overwork; and capital lays down an "algorithmic prison" to control the spiritual world of man. Through the current situation of human existence and development, it can be found that capital has not only not slackened its rule over people, but has also upgraded and developed its exploitation mode into a more covert "gentle taming" by using intelligent machines. In the face of the more complex human-machine problems in the era of intelligent machines, it is necessary not only to fully develop and utilize intelligent machines for the benefit of human life, but also to reasonably regulate and control the power of capital and safeguard the rights and interests of human beings, and at the same time to firmly establish a point of reference for the future that transcends the logic of capital, so as to ultimately push forward the ideal of the liberation of human beings to be reflected in reality.