Abstract: he critique and transcendence of political rationality constituted one of Marx's early important theoretical themes. At that time, Marx equated political reason with universality. However, through the study of Hegel's logically rational state and the real political democracy after the bourgeois political revolutions, he found that the real field giving rise to universality was not the political state, but rather the civil society. In his “Criticism of Hegel's Legal Philosophy” and “On the Jewish Question”, Marx analyzed two specific forms of private property, namely land and currency. In the Middle Ages, primogeniture indicated the political significance of land; while in the modern society, currency per se possesses universality and the attribute of power. In fact, land is not the same as currency. Land is only a natural object, while currency is a product of the human labor. Based on the difference between these two types of private property, Marx revealed that although currency is universal, it does not create universality, which led him to turn to the subject of creation and the key field of universality, ie. the labor of the proletariat. This established his later theoretical focus and development direction in which the critique of economy was emphasized in the critique of capitalism.

Key words: political state, concrete universal, private property, currency

摘要： 批判和超越政治理性构成了马克思早期重要的理论主题。他当时将政治理性等同于普遍性，然而通过对黑格尔逻辑上的理性国家和资产阶级政治革命之后的现实政治民主制的研究，他发现普遍性生成的真正领域并非是政治国家，而是市民社会。在《黑格尔法哲学批判》和《论犹太人问题》中，马克思分析了私有财产的两种具体形式，即土地、货币与政治的内在关联。在中世纪，长子继承制体现了土地的政治意义；而在现代社会，货币本身就具有普遍性和权力属性。然而土地与货币并不等同，土地只是自然物，货币却是人劳动的产物。由这两种财产形式的差异入手，马克思揭示了货币虽然具有普遍性，却并不创造普遍性，由此使他转向普遍性的创造主体与关键领域，即无产阶级的劳动，确立了他后来以经济批判来批判资本主义的理论着力点和发展方向。

关键词: 政治国家, 具体普遍性, 私有财产, 货币