From Speculation To Practice: Marx, Hegelian Dialectics The Basis Of A Comparative Study

It is known to all that Marx's thought on dialectics comes from Hegel's. Yet, it is a drastically distinctness that practice is the foundation of Marx's dialectical thought because any concept or rule is going to slip into speculative idea once erring from the foundation of practice. Hence, it is impossible to be truly understood of Marx's thought on dialectics immune of practice, and why Marx has put more attention to practice of Survival and development on human beings.Unfortunately, influenced by the methodology of Speculative dialectic,.people are inclined to catch Marx's thought standing on the point of subjectivism or scientism so that Marx's reforming on the theory of practice is greatly underestimated. Therefore, this paper submits a brief elaboration of the development on dialectical thoughts from Speculation to practice, put more attention to analyzing and comparing the difference between Marx's and Hegel's thoughts on dialectics so as to judge the cause which leads to their differences and the influence of Mars's reforming on the form of.logic.The first half of this paper mainly discusses the jumping-off point on methodology for speculative dialectics, and how Marx has sublated the old foundation of speculative dialectics by practice. The main idea is that:for Plato and Aristotle, dialectics is a pure speculation based on a directly intuitive reflection on existence. Hegel's negative dialectics makes two transformations:one is that "time" becomes as a starting point for movement of being. The other is that thinking is taken as a medium for movement of "existence" so that the movement of practice really begins to be regarded as the foundation for the idea and development.However, there still remains two speculative metaphysics in Hegel's negatively dialectical thought. One is abstractly negative concept for time; the other is the abstract concept of totality included in movement. The former reserves the abstract concept of time in spite of its having sublated in-position-viewing of space in old dialectical thoughts. The latter reserves the abstract ontology view of identity by linear movement although it having overcome the disjoint between thinking and practice.Yet, this paper argues that,by analyzing of the introspection and criticizing from Marx on the foundation of Hegel dialectical thought and the form of logic in modern metaphysics, the movement of practice is dialectical unification filled with identity and the non-identity. It is practice that establishes the base for Marx's dialectical thought, its logic and methodology. The relationship between identity and the non-identity is that:non-identity is the general trend of movement. This idea drastically breaks the conservatism in old dialectical thoughts, and recovers the revolutionary spirit in dialectics because the theory that movement is a unity integrated with identity and non-identity breaks the non-historical and non-practical metatheory in old thoughts of dialectics so that specification comes to become the soul in Marx's dialectical thought.As above those, the latter half of this paper briefly talks about the application of Marx's viewpoints of movement in the field of history. The main ideas are as followings. First, practice is taken as an ambivalent process of self-constituting compatible with its self-deconstructing according to the principle of specification in Marx's dialectical thought. Second, the carrier of history is human being in perceptual world that is regarded as contradictory existence so that makes up of the foundation of the movement in history.And such theory also means that differently paradoxical movements have to lead to diversely social schemes in societies. And both through its new intensive meaning of the carrier in history and the methodological approach to research historical movement by analyzing the irreconcilable contradiction between the desire from human being and its practical form in reality, it is sharply demarcated from any theory of historical idealism that only takes human motivation as the single cause for the development of history. Third, it is a fundamental principal to insist on ambivalent totality in studying history because of Marx's interpreting for the relationship between "identity" and "non-identity".According to these viewpoints on understanding of practice in Marx's dialectical thought and its methodology, this paper pays more attention to the basic principles for the application of practice in historical area in the third chapter where can reveal the main characteristics in Marx's dialectical thought. The fourth chapter briefly analyzes the concept of Engels's dialectics of nature, and a rational reflection on dialectical thought from Western Marxism in order to iterate the great importance of practice in understanding of Marx's dialectical thought.