The issue of comprehensive human development in the process of building socialism with Chinese characteristics and its reference significance for Vietnam - 7

reality, and on the other hand, as the totality of human life expression. [19, pp.171-172 and 164, p.299].

This particularity is expressed in the fact that humans can consciously, voluntarily, and autonomously control and govern their social relationships, and hold external sources of power that play a role in promoting self-development. And thus, humans can truly return to themselves when the conditions of social existence are expressed from the very “objectivity” of the complete human personality that is no longer alienated.

Based on the content of human personality according to the above viewpoints of Marx and Engels, researcher Heng Nan Sen (横 楠 森) also has an explanation.

like, “human personality is an organic whole with many layers, many aspects, many elements formed from the close relationship and interaction between people” [87, pp. 311-312]. In general, according to the viewpoint of Chinese researchers, human personality in the viewpoint of Marx and Engels mainly includes: personal tendency characteristics, including needs, motives, interests, ideals, beliefs and values; psychological characteristics, including temperament, character and ability; social personality characteristics of the individual, mainly referring to the style, morality, customs, social image, social position and mental state of the individual, reflecting the level of recognition and evaluation of the individual by society, is an important criterion to distinguish individuals from each other.

Returning to Marx's point of view, it shows that human personality is produced in the process of social production, or in the conditions of a specific social existence. The nature of human personality is not something abstract, but is the "reification of individuality " to affirm the individual nature in relation to the social nature of human beings. He wrote:

Marx believed that individuality is controlled and determined by specific class relations. In capitalist society, capital has independence and individuality, but people living in that society do not have independence and individuality. Marx believed that individuality is controlled and determined by specific class relations. In capitalist society, capital has independence and individuality, but people living in that society do not have independence and individuality. Therefore, the dialectical negation of private property is the radical liberation of all human feelings and characteristics.

… the proletarians, in order to assert themselves as human beings, must abolish the conditions of existence hitherto their own, and at the same time those of all hitherto existing societies, that is, must abolish labor. They are therefore in direct opposition to the form in which the individuals constituting society have hitherto presented themselves as a whole, that is, to the state, and they must overthrow the state in order to assert themselves as human individuals [17, pp. 112-113].

Thus, an individual with personality is a unity between individuality and sociality, decisiveness with creativity, reality with ideality, expressed in a historical development process, expressed in the dialectical process of social relations that determines the development of human personality, the development of human personality changes social relations, thereby changing and further perfecting human personality. In the future communist society, the status of human subject will be established, human personality will be fully developed, each person will have self-aware development and freedom of choice without being limited by forms of coercion, people become independent thanks to their own personality, strengths and unique features in a social existence of humans, by humans and for humans, right

in the sense that: “Only in society does the natural existence of man become the human existence of man for man and does nature become human for man. Thus, society is the completed essential unity of man with nature” [20, p.170].

Researcher Chen Xinxia (陈新夏) believes that “the active interaction between

Practical activities with people become the driving force for the entire historical process of mankind. When this interaction develops to a certain stage, that is, on the one hand, practice creates certain material, cultural and institutional conditions, on the other hand, when human subjective consciousness reaches a relative level, theories and self-conscious needs for development will appear" [63].

Thus, practical activities mainly include the activities of transforming the natural world, transforming society and transforming people, respectively to resolve the contradictions between people and nature, between people and society and people and themselves. The activities of transforming nature mainly refer to the activities of material production. The activities of transforming society mainly refer to the activities of social communication and the activities of organizing, managing and changing social relations. The activities of transforming people themselves refer to the activities of transforming the subjective world and the spiritual world of people, expressed in educational, artistic, religious and aesthetic activities, etc.

Comprehensive development of activities expressed in content and form

Activities become rich, complete, and changeable, rather than poor, one-sided, and fixed. At the same time, people are no longer subject to the division of labor and are constrained to a narrow profession. Each person can freely choose his or her field of activity according to his or her interests and strengths, pursuing not only manual labor, but also intellectual labor, not only participating in material production labor, but also creative and practical activities in the fields of politics, economics, and culture. In a society, people can fully develop all their abilities, as Engels pointed out:

…no one is limited to a single sphere of activity…, but each person can perfect himself in any field he likes, then society regulates the whole of production, so that I am able to do this today, that tomorrow, hunt in the morning, fish in the afternoon, raise cattle in the afternoon, and criticize after dinner, according to my preferences, without ever becoming a hunter, a fisherman, a cattle breeder, or a critic [17, p.47].

Marx did not fully believe that this leisurely, relaxed scene would become a reality in modern society, and in fact it did not, because agricultural civilization was soon replaced by industrial civilization and information civilization. However, the picture of a free and unfettered life, working according to one's ability, working in a field of interest, living in harmony with nature, being happy and optimistic... of humanity and the aspiration for freedom is always worth our forever searching and striving for.

The comprehensive development of human activities is also reflected in the comprehensive development of human needs. Regarding needs, according to Marx, "humans differ from all other animals in the infinity of their needs and in the capacity to expand those needs" [21, p.221]. All human behavior originates from needs, individual needs to some extent determine the way of survival and the state of life of humans. The development of the individual is carried out in

The process of constantly generating needs, posing needs and realizing them. According to Marx's point of view, needs have an intrinsic and essential nature, are the driving force and basis for all human life activities, only when needs arise will they lead to human behavioral activities. Therefore, the level of meeting needs is directly related to the level of realizing human nature, enhancing needs is a strong driving force promoting comprehensive human development.

Marx and Engels divided human needs into three categories: the need for survival, the need for enjoyment, and the need for development; they constitute the inner determination and nature of man; comprehensive human development becomes the comprehensive development and satisfaction of the above-mentioned needs. “No one can do anything unless he does it at the same time for the sake of some need of his and for the sake of the organ of that need” [17, p.361]. Every time a man overcomes objective conditions, his subjectivity is expanded, giving rise to new needs and practices, while the satisfaction of new needs and the realization of new practices depend on new objective conditions and require overcoming new objective conditions, and so on, repeating the cycle. “The second point is that the first need itself has been satisfied, the act of satisfaction and the means for satisfaction that people have acquired - lead to new needs; and the creation of these new needs is the first historical act” [17, p.40]. Therefore, only when a person links his personal needs with the needs of others, with national needs, and the needs of social development, can he have an endless source of motivation, can he fully develop human potential to achieve self-realization and comprehensive development at the highest level.

Not only stopping at the theoretical issue when pointing out the richness of simultaneous needs as a manifestation of the essential force of human beings, Marx also simultaneously revealed the essence of human alienation, the alienation of the essential force of "personality" of human beings in their own activities as well as the alienation by their own needs under the conditions of the capitalist mode of production. Marx summarized:

At the same time as pointing out the comprehensive development of human beings in activities and needs, the classics of Marxism also revealed human capacity as a way to realize one's own needs through social practice, the most concentrated expression of human qualities, the ability of the human subject to satisfy his own social needs. Before stating the view on human practical capacity, Marx criticized the view of the old philosophy, saying:

…on the one hand, it turns the real and natural essential forces of man into purely abstract imaginations and therefore into imperfections, into painful illusions, and on the other hand, it also turns the real imperfections and real illusions, the truly impotent essential forces, existing only in the imagination of the individual, into real essential forces and powers .

According to Marxism, humans are different from other animals in that human life does not follow a predetermined path. In fact, nature only helps humans go half the way, the other half is up to humans to perfect themselves. Marx believes that everyone has the right to fully develop their own talents, this is an indisputable right, "the mission, responsibility, and duty of anyone is to fully develop all of their abilities."

one's own abilities, including thinking abilities" [17, p.417].

Human capacity is one of the necessary conditions for the subject-object relationship to be formed. The emergence of activities determines the nature of the object and the nature of the corresponding source of power; the process of activity is the realization and external manifestation of the subject's capacity towards a specific object in specific circumstances; the method of activity determines the nature of the subject's capacity; the scope of activity determines the level of the subject's capacity; the intensity of activity determines the amount of subject's capacity; the success or failure of the activity determines whether the subject's capacity is properly developed or not; the result of the activity is a concrete manifestation of the subject's creativity, demonstrating the inherent strength of the person.

Therefore, researchers Han Qingxiang, Kang Anyi (韩庆祥，亢安毅) said

that: “Human development is first of all the development of human activities, and the development of human activities is mainly the development of human activity capacity” [86, p.139]. It can be affirmed that comprehensive human development means comprehensive development of physical and intellectual strength, natural strength and social strength, individual and collective capacity, potential and actual capacity... of human beings, which also means promoting all human talents and strengths. Comprehensively developed human beings are people who can adapt to different labor needs and can make all their own capacities develop freely and comprehensively.

Third, comprehensively develop human social relations. Social relations is the general term for the relationship between people in society, which is the product of communication practice on the basis of production, becoming the connecting thread of the network of social relations. Comprehensive human development has a rich and comprehensive meaning; social communication has the universality of human social relations and the comprehensive possession of social relations. Marx pointed out that:

In all circumstances, individuals always “start from themselves,” but since they are not unique in the sense that they do not need to relate to each other, because their needs, that is, their nature and