正义究竟为何物？这是跨越千年的人类之问。有人将正义喻为“普罗米修斯之火”，它驱散阴暗，带来光明；有人称正义为“普罗透斯之面”，它变幻无常，捉摸不定；也有人把正义比作“阿基米德之点”，它均布曲直，平衡事物。在不同时代不同思想家那里，正义有着不同的意蕴。马克思是千年思想家，是盗取正义之火为生民立命的伟人，他是正义的拥护者、建构者。但在马克思逝世近百年后，英美学界掀起了拷问马克思正义的热潮，以“塔克-伍德命题”为代表的观点认为，资本主义剥削正义，共产主义超越正义，马克思拒斥正义，为马克思贴上了反正义的标签。

实际上，任何一种正义都是历史中的正义，更是共同体历史逻辑中的正义。在西方政治思想史上，众多思想家在言说正义时，总是将之置于“自然状态”“城邦共同体”“契约共同体”以及“伦理共同体”中加以考察。应该说，没有共同体就没有正义，但他们把正义看作神圣、抽象、永恒的价值。历史唯物主义揭示了人类共同体演变的形态和规律，这是理解马克思正义思想的总钥匙。在历史唯物主义宏大幕布上，共同体按照从“自然-本源共同体”到“虚幻-抽象共同体”再到“自由-真正共同体”的逻辑序列依次运演，而正义也随之从“朴素正义”到“抽象正义”再到“实质正义”的历史序列依次生成，这构成马克思共同体的正义序列。离开共同体的历史逻辑，我们便无法寻获马克思正义的原相和本意，也无法走出“塔克-伍德命题”的迷雾。

“自然-本源共同体”是人的依赖关系阶段，是“劳动同所有”相统一的阶段，这个阶段是人类朴素正义的开显。马克思通过对前资本主义共同体及其内蕴的生产方式、所有权关系的考察，揭示了正义起源于共同体的生产方式和人的物质生活关系。尽管“自然-本源共同体”掺杂着奴隶制、封建制等专制制度，但这个阶段是以人为目的的阶段。无论亚细亚的共同“占有”关系，还是古典古代的部分“私有”关系，亦或是日耳曼的个人“所有”关系，都内蕴着正义的重要论域：以自然条件为基础的天然正义、源于劳动分工的交换正义、基于公社成员身份的分配正义以及较为民主的政治正义。随着人口增长、领土扩展、分工细化和交往频繁，“自然-本源共同体”发生变革，劳动者与其客观条件逐渐分离，最终使“劳动与资本的对立”代替了“劳动和所有的同一性”。

“虚幻-抽象共同体”是物的依赖关系阶段，是“劳动同所有”相对立的阶段，这个阶段是所有权正义的异化。马克思通过对虚幻共同体的法哲学批判走向了对货币-资本共同体的政治经济学批判，从而揭示了资本主义生产方式的正义悖论。在资本逻辑主导下，“抽象共同体”的非正义性表现在它把“人的关系”贬黜为“物的关系”，把“人是目的”倒转为“人是手段”，把“自由劳动”扭曲为“异化劳动”，最终制造了“资本”与“劳动”之间无法弥合的裂缝。马克思对“虚幻-抽象共同体”的正义批判是在历史尺度和人的尺度的双重互动中展开的，这意味着他的正义理论已经与以往的思想家分道扬镳，即从“资本正义”转向了“劳动正义”，从“分配正义”转向了“生产正义”，从“抽象正义”转向了“具体正义”，从“法权正义”转向了“制度正义”。

“自由-真正共同体”是人的自由个性生成的阶段，是“劳动同所有”的复归阶段，这个阶段是劳动正义、需要正义的渐次实现。“自由-真正共同体”最终通向无阶级、无剥削、无异化的正义社会，这种社会与马克思正义概念的最高序列相互映衬，是高阶正义的实践表达。“自由-真正共同体”的正义是一个复合型的逻辑等级和历史性的更替次序，即由共产主义第一阶段的“按劳分配”向高级阶段的“按需分配”运演和发展。马克思以贡献原则批判权利原则，以需要原则批判贡献原则，他的正义沿着权利→贡献→需要的逻辑等级和历史次序依次更替。所以，共产主义与按需分配内在兼容、相互融通。

      当代世界处于历史唯物主义所言明的历史大时代，但在共同体的表现形式上存在着两种不同形态：数字资本共同体和人类命运共同体，前者是资本逻辑主导的共同体，后者是人的逻辑主导的共同体，这两种共同体代表两种正义路向，前者是异化的正义，后者是真实的正义。因此，我们应该重审数字资本共同体的本质，反思数字资本主义的劳动形式及其造成的异化后果，从而在马克思的解放理想中探寻替代性方案。毋庸讳言，人类走向未来的正确道路是携手打造人类命运共同体，推进全球治理，跨越发展鸿沟，实现全球正义。

What is justice? It is a question of mankind across the millennia. Some people compare justice to “the fire of Prometheus”, which dispels darkness and brings light; Some people call justice “the face of Proteus”, which is capricious and unpredictable; Others liken justice to “the point of Archimedes”, which aligns and balances things. the meaning of justice varies from ideologist to ideologist, and from time to time. Marx is a millennial ideologist and a great man who stole the fire of justice for the people. He is the advocate and constructor of justice. However, nearly one hundred years after Marx's death, there was a hot wave of questioning Marx's justice in the British and American academia.The viewpoint represented by “Tucker-Wood Thesis” holds that capitalism exploits justice,communism surpasses justice and Marx rejects justice, so he is labled as anti-justice.

In fact, any kind of justice is the justice in history. It is also the justice in the logic of community history. In the history of western political thought, many ideologists always probed into justice by putting it in the “Natural State”, “City-state Community”, “Contract Community” and “Ethical Community”. it is well accepted that where there is no community, there is no justice.but they regard justice as a sacred, abstract and eternal value. Historical materialism reveals the form and the law of the evolution of human community, which is the master key to understand Marx's thought of justice. On the grand curtain of historical materialism,the community runs according to the following logical sequence: from “Nature-Origin Community” to “Illusory-Abstract Community” and “Freedom-True Community”. Accordingly, Justice also follows a historical sequence from “simple justice” to “abstract justice” and “substantial justice”. They constitute the justice sequence of Marx’s community. Without the historical logic of the community, we can not capture the original truth and intention of Marx's justice, nor can we get out of the fog of “Tucker-Wood Thesis”.

The “Nature-Origin Community” is the stage of the dependence of human beings, and the stage of the unification between “labor and possessions” as well. This stage is the beginning of human’s simple justice. Marx reveals that justice originates from the mode of production of the community and the relationship between people's material life through the investigation of the pre-capitalist community and its inherent mode of production and ownership relations. Although the “Nature-Origin Community” mixed with slavery, feudalism and other autocratic systems, it is a stage that regards human beings as purpose. No matter it is the common “possessive” relation in Asia, the partial “private” relation in Classical times, or the personal “ownership” relation in Germanic times, it contains the important domain of justice: Natural justice basing on natural conditions, exchange justice deriving from division of labor, distribution justice basing on commune membership, and more democratic political justice. With the growth of population, the expansion of territory, the division of labor and frequent exchanges, the “Nature-Origin Community” has been transformed. The laborers have been separated from their objective conditions gradually. Finally, the “opposition between labor and capital” has replaced the “identity between labor and possessions”.

The “Illusory-Abstract Community” is the stage of dependence of things. It is the stage of the opposition between “labor and possessions”. This stage is the alienation of ownership justice. Marx revealed the justice paradox of capitalist mode of production by criticizing the philosophy of law towards the illusory community to criticizing the political economy towards the monetary-capital community. Under the dominance of capital logic, the injustice of “abstract community” is manifested in it’s degrading “human relation” as “object relation”, reversing “people as aim” to “people as means”, contorting “free labor” into “alienated labor”, and finally, an unbridgeable cracks between “capital” and “labor” was produced. Marx's righteous criticism of “Illusory-Abstract Community” is carried out in the double interaction between historical scale and human scale, which means that his justice theory has separated from the previous ideologists, that is, from the “capital justice” to the “labor justice”, from the “distributive justice” to the “productive justice”, from the “abstract justice” to the “concrete justice”, from the “legal justice” to the “institutional justice”.

“Freedom-Real Community” is the stage of the formation of people's free personality. It is the return stage of “labor and possessions”. This stage is the gradual realization of labor justice and needed justice. “Freedom-Real Community” eventually leads to a justicial society without class, exploitation and alienation. This kind of society is the practical expression of justice in advanced stage, which contrasts with the highest sequence of Marx's conception of justice. The justice of “Freedom-Real Community” is a compound logical hierarchy and historical changing order. That is to say, it moves from “distribution according to work” in the first stage of communism to “distribution according to need” in the advanced stage. Marx criticized the principle of right by the principle of contribution. He also criticized the principle of contribution by the principle of need. His justice follows the logical level and historical order of rights, contributions, and needs. Therefore, communism and need-based distribution are compatible intrinsically and negotiable mutually.

The contemporary world is in the great historical era as historical materialism declares. However, there are two different forms in the manifestation of the community: the digital capital community and the community of shared future for mankind. The former is a community dominated by capital logic, the latter is the community dominated by human logic. These two kinds of community represent two paths of justice. The former is alienated justice, the latter is true justice. Therefore, we should reexamine the essence of digital capital community and reflect on the laboring form of digital capitalism and its alienation, so as to explore alternatives in Marx's ideal of liberation. There is no denying that the right way forward for mankind is to work together to build a community of Shared future for mankind， to promote global governance，to surmount development gap, and to realize global justice.