作為當代著名的波蘭哲學家之亞當•沙夫，不但在語言 哲學、語意學、認識論、一般人學等方面有卓越的成就與貢獻，他 還是東歐新馬克思主義的催生者兼領航人。以語言學和語意學的角 度，他分析青年馬克思早期的作品，強調個人的自我實現與異化的 克除是馬克思學說的核心，也是馬克思思想所以是基（激）進的、好 戰的、整合的，甚至是樂觀的與科學的人本主義之緣由。有異於沙 特偏重個人自由，而又是籠統與抽象的存在主義，更與阿圖舍空泛 的、反人本主義的結構主義迥然不牟，馬克思的人本信念在追求個 人真正的快樂與幸福和人群最終的自由與解放。馬克思從有血有 肉、活生生的個人出發，敘述個人如何通過語言的學習與應用，不 只變成社會中的一個成員，還靠認知與知識的作用開物成務、利用 厚生，成為社會的改造者和歷史的開拓者。他雖主張暴力的無產階 級之革命，但也不放棄溫和的社會變革。這是沙夫在研究前後期馬 克思的思想所強調的主旨。在其漫長的學術生涯之後段，沙夫致力 於當前人類困境之剖析，以及尋求拯救之道。他從一般語言學之闡 述，發展到政治符號學之彰顯，俾為陷身國際衝突、種族虐殺、人 口膨脹、貧富懸殊、生態失衡、環境惡化的現代人尋求一條生路。 他如實地貫徹理論與實踐之合一，而體現馬克思的人本主義、人文 關懷與人道精神。

Adam Schaff, the prominent philosopher of the contemporary Poland has profoundly deepened our knowledge about semantics, semiology, epistemology and the sciences of man in general as well as language. His novel and original interpretation of Marxism paves the new way to our understanding of East European Neo-Marxism. For him Marx5s early writings which deal with human individual and alienation, constitute the core of a new brand of humanism. According to him, the Marxian thought can be epitomized as the radical, militant, integrative, optimistic and even scientific humanism. It is not only different from Sartre’s abstract existentialism, but also opposite to Althusser’s anti-humanist structuralism. This article firstly introduces the readers to the basic ideas of language, knowledge and semantics presented by Schaff. It discusses then Marxian concept of alienation in social relations and the role of human individual by the invention, internalization and application of language. Further, this treatise elaborates Schaff’s analysis of the possibility how each and every individual can achieve his/her happiness and emancipation through human creativity and self-realization. Apart from supporting Marxist violent class struggle, Schaff did not reject the peaceful social evolution, especially social reform and parliamentary Former Professor of National Taiwan University; Concurrent Professor of Fu Jen Catholic University and National Sport University.democracy as an alternative means to the transformation of society. In conclusion, the Marxist tradition of the unity of theory and praxis is manifest in Schaff’s concern with the severe predicament of human beings in the present-day world and the various approaches he adopted to tackle it, especially in the later part (1970-2003) of his long assiduous academic life (1913-2006).