Nowadays, the relation between the development of the economy and of an independent personality has become a problem of concern to many thinkers. No one, at present, can deny the great effect of economic development upon the evolution of human society, but its influence on selfhood has not always been positive. It is necessary to analyze correctly this dual influence, especially its mechanism, in order to eliminate the dross and select the essence of the process of economic development today, and to cultivate the ideals of personhood and society.

By economic activity man reforms nature in order to meet the material requirements for survival and development. Economic relations between human beings are a necessary means for carrying out such productive activities under certain conditions. Through productive activities the material wealth produced by human beings is, in turn, put into production affecting its form and the manner in which economic development influences, and even creates, the subjective personality through economic activities. There is a Chinese folksaying, "Food is one’s life". It is in these productive activities through the medium of tools that one’s understanding and initiative in transforming the world and human sociality gradually develop; human initiative cannot deviate from human sociality. This essential human capacity is objectified in productive activation. People directly perceive themselves through the transformed object and recognize therein their essential power. In such a way, one can divide him/herself from the surrounding world and is able to gain self-consciousness. Thus, self-awareness comes from one’s productive activities in transforming the objective world. With the development of the economy the power of productive activities increases, and one is better able to be conscious of one’s capabilities.

But, as humans developed from the natural world, they naturally relied upon that world. With the development of pro-duction such reliance is broadened and deepened. The extent to which we transform nature will be the same as that to which nature influences our life. This is an essential part of our modern life and only by way of understanding such dependence clearly can we assure our position in the world, and develop ourselves in the complex relations between ourselves and nature.

Apart from dependence on the natural world, people depend particularly on the society they form. Although rooted in material productive activities, self-consciousness is greatly and directly influenced by one’s social status, i.e., relations of production which form the foundation of the whole society and of one’s status in the special relations of production. When productive force developed to a certain level, dependence on the material conditions of production was transferred by private ownership to dependence upon humans. As a result of production relations of exploitation, oppression and enslavement of humans by humans came into being. This complicated the establishment of an independent personality. Through the medium of relations in production the contradiction between one’s subjective initiative in productive activities and one’s dependence upon nature, was enlarged and refracted, creating a variety of personalities.

Through the Industrial Revolution, represented by a broad use of ironware, agriculture, animal husbandry, forestry and handicrafts, developed greatly and commodity exchange came into being. This brought prosperity to the slave system in the Greek city-state, and promoted the advance of a slave democracy. Against such a background, Protagoras’s proposition emphasized the position of the human subject, "The human being is the measure for everything." As a result, Socrates began to shift the focus of philosophical study from nature to humankind.

After the growth of the economy and of population in the prolonged Middle Ages, an economic revolution, represented by the development of cities, broke out in West Europe in the 12th century. Many craftsmen came into the market with their products and lived together nearby. This is considered the most satisfactory and advanced explanation of the origin of cities. The development of cities with the freedom of its citizens encouraged slaves to flee which quickened the decline of the slave system and the collapse of the older natural economy. The Middle Ages, lasting for 1000 years, finally was shaken from its roots, while a newly developing society of townspeople -- bourgeois society -- was conceived, emerged and developed. The affirmation of essential human rights in Renaissance times was the necessary condition for the mode of production and way of life of this newly developing society. Finally freed from the imprisonment of thought by the feudal autocracy, people realized their rights and status, their freedom and dignity. This self-awakening was the most significant achievement of the Enlightenment movement.

The appearance of the commodity and market economy was a great change, caused by development in the mode of production and in the way of life. Originally production was only for oneself or one’s owner and seldom was bartered, but now it became pro-duction of commodities mainly for sale. The purpose of production was not just to meet one’s own needs, but to make money. Such production has two sides: on the one hand, production is really social (without society it would be unnecessary and impossible); on the other hand, producers are independent and equal to one another. By contractual relationships they exchanged materials with each other in society. The independence of each producer is the nece-ssary premise of a wide exchange of commodities and social connections. Such a mode of production puts aside the feudal limi-tations and gives the producer an independent position. Con-sciousness of independence with a "capital I" was cultivated. One not only displays one’s power as a fact of nature, but also manifests the need of independence and of standing on one’s own beyond the dependent relations between persons which had lasted for thou-sands of years. The appearance of market economy played an important role in the self-awakening and forming of an inde-pendent personality.

However, on recognizing the active role played by economic development in self-awakenness, we must not ignore the negative phenomena destructive of selfhood in the process of economic development:

- In large-scale industrial production, although in appearance the laborer acquires independence of personality, in fact one is enslaved to matter and to others. One loses one’s freedom in carrying out one’s human labor: whereas one should be the owner of one’s labour, now one becomes a tool for others who make high profits. One loses one’s nature in dull and dry work, day by day.

- After the overthrow of the feudal system, the bourgeoisie eliminated the stratified dependent relations between persons but began to prostrate itself in worship of property and money. It was greedy for high profit even by unjust means and wantonly trampling on the human rights of others, despite the norms of personhood it previously had promoted. The freedom, equality and universal fraternity sought by Enlightenment thinkers did not emerge. The awakened selfhood is independent in form; but driven by money and material benefits, it becomes in fact an economic animal.

- The undue and uncontrollable economic inflation caused by a mad pursuit of profit destroys, in turn, personhood in every respect, going so far as to lead human beings into such conflicts as the World Wars of this century. The conflicts arising from eco-nomic development are expressed in the form of political and military struggles. Science and technology, the great forces for developing the economy, are turned into powerful means of des-truction. All this bears a profound lesson to which many ethicists and philosophers have devoted deep reflection.

It should be noted that such destruction of personhood happened before the World Wars. It can be traced to the discovery of the New World in the early history of capitalism, to the ex-termination of aborigines, to the sale of black slaves. The evil levers of the economic development of oneself, one’s race or nation, were willingness to exploit the laborer, to persecute small and weak nations, to plunder another nation’s resources and for developed nations to fight among themselves. They brought about the development of economy, but were accompanied by great agony and the destruction of human personality. They brought also unprecedented disaster to the whole world. Only through such disasters did people gradually came to realize that beyond eco-nomic interests there were other important goals to pursue.

- In rapid economic development, there lies the possibility of a latent crisis which can destroy the environment necessary for human life. Humankind developed from the natural world, but cannot live without it; it must develop itself in opposite and coordinate relations with the natural world. Selfhood cannot be without the non-self; if selfhood destroys the non-self, selfhood loses its essential condition for life. When economic development exhausts natural resources and destroys and pollutes the environ-ment beyond the limits of the ecological balance of the natural world, it evokes a revenge from the natural world, which is an even more serious disaster. However, the belief in profit-making and in putting present interests first "regardless of the flood after my death" usually expands human greed and blinds one by lust for gain. Under such circumstances, the more rapidly economy develops, the more one plunders and destroys nature. The fact of environmental pollution and ecological disequilibrium in the present world is clear proof of this. If it be allowed, then the way to develop the economy would be that of self-aggrandizement and the self-destruction of human beings.

A concrete analysis of the above-mentioned negative pheno-mena would show that they appeared in the process of economic development, but are not always the direct result of economic development. Their appearance usually is connected with the mode of production, which acts as a medium. The reason why workers are enslaved by matter is the capitalist mode of production. The reason why the capitalists prostrate themselves before money is that they are driven by the mechanism of interests of the capitalist market economy. Should they abstain from making money and from competition in the market they would not be able to subsist. Con-flict between human beings, as well as the destructive results of human plunder, come from the mechanism of interests. The rapid development of science and technology can be utilized for both the weapons of death and the peaceful life of human beings, even for the prevention war.

The rapid development of science and technology can be utilized both for the destruction of the natural ecological environ-ment and for the reconstruction of the beauty of nature and for con-structing a more coordinated ecological environment. The dif-ference depends on the kind of society of human beings. Here, the basic system of the social economy and its mode of operation play an essential role for they not only control human economic acti-vities, but also fundamentally affect the political life and the formation of a human pattern of life.

The capitalist mode of production is an inevitable outcome of the development of production forces at some stage. Although it brings about rapid economic development and self-awakening, it engenders also the above mentioned evils and causes the des-truction of self-hood. In the final analysis this has two reasons: the first is the private possession of the means of production. This determines that the minority may use means of production to that detriment of the majority of ordinary laborers. As a result laborers become their means of profit-making for the minority and lose their own independent personhood. This surely causes a conflict of interests between one person and another, between persons and society, and does harm to the social interests of human beings in favor of their particular interests or those of their group.

The second reason for the above evils is the mode of ope-ration of the market economy: the market is the means for the optimum distribution of resources. The market’s sensitivity to prices, fair competition and the promotion of excellence all stimulate the worker’s enthusiasm and personal initiative to reduce costs, raise efficiency and serve social needs. As in other economic action the relation between the laborers and the society employs the market as an intermediary and uses the general equivalent -- money -- as its direct purpose, in addition to the factors of keen market competition and the adjustment. This generates in producers and managers a tendency to unduly pursue profit and economic gain, and to strong measures against other competitors to gain some advantage. This was the more true especially in the earlier stages of the market economy when the laws and regulations for the opera-tion of the market and for human behavior and morality were still imperfect and confused. The system of market economy came into being originally under the conditions of the system of private property with its negative role. Apart from the laws of economic development and of science and technology, it was for this reason that the productive forces in the capitalist society developed so rapidly, and why in the early days of capitalist society the workers were cruelly exploited. There was ruthless competition and mutual deception between capitalists, and the capitalist countries cruelly plundered the colonial and semi-colonial countries.

The dual crisis of self-awakening and self-degradation caused by economic development is clear. On the one hand, it aroused a strong sense of self with independence, initiative, self-esteem and self-consciousness; on the other hand, it caused an expansion of self-leading to conflict between persons and a deviation and degradation of selfhood itself. These contradictory phenomena caused by the dual effects of economic development should be solved by further development of the economy. This settlement, of course, requires certain economic relations and modes of operation.

Shortly after the beginning of capitalist society, the socialist movement, especially in its communist mode in which Marx was engaged all through his life, was directed toward eliminating the system of private possession and the capitalist mode of production as a way of resolving these contradictory phenomena. Usually it is forgotten that Marx’s theory takes the development of productive forces as its basic premise and final conclusion. The historical contribution made by Deng Xiao-ping is due mainly to his not only persisting in Marx’s ideal, but also recognizing its premise and conclusion. For this reason he founded the pursuit of his ideals upon economic development. Hence the special significance of China’s socialism in the development of the economy and of independent human personalities is to utilize the market as a means for economic development, to promote the active role of self-awakening, and to combine the market economy with socialism in order to construct a socialist civilization, while reducing and overcoming the negative effect of the market.

women’s personality development. A modernized economy will enrich the female subject’s personality and open the possibilities for women to rediscover their self and improve their personality.

Almost every nation has undergone a time when they worshiped female goddesses and had beautiful legends concerning their authority. Female goddesses could not only repair heaven and make the earth, but could also create and multiply human beings. The worship of female goddesses reflects the authoritive position of female in material things and in producing human beings during primitive economic times. With respect to material production, their level then was very low. Women collected natural fruit, while men hunted for animals, but because of poor instruments men often came back with nothing, whereas the collection of fruit by women was the main source of food. In their state of group marriage, everyone knew his or her mother without knowing the father; child bearing was considered the business of women alone. In both material and human production women occupied a dominant position and were respected by everybody. With men they worked hard for the development of humankind, but did not ride roughshod over people by means of their position. Hence, their personalities were sound and beneficial. In such a time women had both position and personality, but they could not be said to have had independent individual personalities. They were conscious of a heavy dependence upon nature and human beings; there was no place for a sense of independent personality.

Progress in productive tools changed the natural division of labor. The rise of agriculture and livestock provided a new productive force. In addition, individual marriage replaced group marriage so that people knew their own parents. Child bearing was no longer a holy affair, but a burden binding women in the family. Men came to occupy the authoritive position in society originally held by women. With the establishment of the system of private property, women no longer had an independent personality, but became an exploited and oppressed part of men’s property.

The development of economy and the progress of the marriage relation need not have led to the loss of women’s personality, but the fact is just the contrary. We have seen several antinomies above: first, women invented primitive agriculture, contributed to the invention of fire and livestock farming, and helped to bring about the development of the economy and progress in history. At the same time, women showed themselves less competent than men in such productive activities as agriculture and livestock farming, which made them subordinate to men; second, women contributed to the continuation of the human race, but child bearing bound them in families and deprived them of the opportunity to take part in social activities; third, males created the culture and value system and made themselves subjects of the society, while treating females as object and tools. Although these are historical antinomies, they were inevitable for human beings in their efforts to free themselves for the bonds of nature. In a society of low productive power, it is an axiom that the weak are prey to the strong. The backwardness of production and its corresponding feudal system and culture could not provide room for an equality of both sexes. Therefore, for the progress of the economy it was unavoidable that women’s personality would be sacrificed. In the dark ages in China as well as in the West women could not participate in politics and the praiseworthy characters of the female were also distorted: women become jealous due to living together with their husband’s concubines; they became self effacing due to being subject to maltreatment; and they became narrow-minded through living for a long time in the boudoir without going out. In the meantime, the distortion of the male personality was manifested in another way. Many men were subordinate to other men due to the social system which gave primary to the father’s rights so that they had no personality of their own. In the family, marriage for the sole purpose of child bearing and expression of the sexual impulse without love alienated the human essence of males.

The industrial economy destroyed the natural sense of the family as the basic unit. Great quantities of labor were needed by large industry. This created opportunities for women to enter social life, to participate in economic activities, to earn salaries, and hence no longer to be the property of others. This provided a good basis for their positions as social subjects. In addition, the democratic system, corresponding to the industrial economy, promoted such ideas as "all are equal in terms of money"; "all are equal before the law", "all are equal before God". This gave rise to public opinion favorable to the independence of women as regards their personality. All this was helpful in awakening women’s personalities as subjects. In industrial society women actively fulfilled their obligations while seeking their legitimate rights and interests in activities which constantly improve their personality. However, the following elements in industrial society frustrated the development of women’s personality or even subjected it to certain deviations.

First, industrial production places the machine at the center; it aims at producing material objects and is determined by the investment of human power and other resources; it emphasizes physical labor and operational technology, and the proportion of physical labor is much greater than that of mental work. This situation is unfavorable to women; they suffer sexual discrimination in seeking a job, which hinders the establishment of women’s personalties as subjects.

Second, due to the backwardness of ideas in comparison to the progress of the economy, certain feudal ideas such as "the male has dignity while the female is humble" and "a woman should be subordinate to a man" still fetter women, and influence social expectations regarding their role and value. This gives rise to certain dilemmas for women in seeking their rights and fulfilling their obligations. Many women feel a tension between their role in society and in their family, and in seeking a position in social life while feeling a sense of obligation to be a good wife and mother.

Third, the male culture inclines women to be masculine: as society has long been dominated by men the behavior of successful men in social life is taken as the pattern for all people. As women have not created their own pattern of behavior, they must conform to the pattern of man’s behavior so that their role in social life will more easily be accepted. This stage cannot be surmounted until women fully participate as subjects in society. Although the slogans such as "equality for both sexes" play a great role in freeing women from the fetters of family to become subjects in society, they are harmful to the maintenance of the distinctively female personality. In China, a trend toward the masculinization of women was strong after the 1950s, and reach its height in the 1970s. The "Iron Young Woman" in the 1950s was very similar to the male physique; in the 1970s the dress, even the style of women’s hair, was masculinized. Coming into 1980s, people exclaimed with surprising that "there are no woman in this country"; they began to doubt whether the "strong woman" was perfect in personality. Women refused to be masculinized.

However, people have no answer to the question what is the ideal personality for women? They sink into puzzlement and inertia. Men are afraid of their wives being "strong women", and women themselves fear being "strong women". In order to be thought of as tender, many women do not dare to show their talent, but then they worry about being too feminine; they do not know how to mould their personalities. The solution to the problem requires further development in the economy as well as constant progress in ideology; one is complementary to the other.

The modernized economy is a great revolution over the traditional one and will bring about change in all facets of society. The female personality will be developed and improved in the process of the modernization of society and its ideal will be realized.

First, the productive mode of the modernized economy helps manifest the personality of women as subjects. In modern industry, what determines the production is no longer physical human strength, but the application of a high level of technology, which increases the proportion of mental work. Now in some developed countries, the proportion of mental work versus physical labor approximates 1:1, while the value created by the former far exceeds that created by the latter. Therefore, the application of high level technology will reduce or eliminate the physical inferiority of women in production, and enable women to give play to their superiority in patience, carefulness and nimbleness. This is obviously indicated in developed countries: in the U.K. women have more job opportunities than men.

Second, the operational mode of a modernized economy enables women to choose the job suited to them. The open, dynamic pattern of the economy enables women to find positions of their own in a wider range of social activity. In developed countries, women are exploring molding ideal personalities. They are not the traditional good mothers and wives who sacrifice themselves in a closed family context, nor are they the so-called strong women of industrial times. They develop their own standard and hope to get a valuable job with flexible hours and a good location; they hope to take account of both family and career. Some women give up work and become housewives while bring up their children, but their return to the family is for the purpose of educating their children and giving their children the natural love of a mother so that the children can grow soundly. In the meantime, they engage in further studies to give play to their potentialities or to develop their interests, so that they will be more competitive when they take up a career after their children have grown up. Such exploration is praiseworthy under the conditions of a modernized economy; it advances the civilization of the whole society.

Third, the high educational level of society, the high degree of democracy and the modernization and socialization of house work due to the modernization of the economy will enable women to elevate their quality as human beings, to demonstrate their personality, to strengthen their competitive power in social life, and to realize a sound personality. There will be a day when we need no longer emphasize that the male and the female differ and recognize that there is something common to both sexes. Then the peculiar and varied beauty of the character and personality of the female will demonstrate itself naturally in the world.

Of course, molding the female personality depends not merely on the progress of economy and is not merely a matter for women alone. It depends on the consistent efforts of the whole society; this requires theoretical work by scholars to find the incompatibilities and in time eliminate them.