Out Of The Amen Seth Orcus

Western Philosophy from ancient Greece has always maintained "two worlds"-the experimental world and the transcendental world-which leads to the distinction between noumenon and phenomenon, metaphysics and physics, spirit and material, rational cognition and sensory experience, the kingdom of God and the kingdom of human beings, and so on. The two worlds are widely different and opposite, and philosophers always criticize the finiteness, relativity, and deficiency of the latter in terms of the finiteness, absolute, and perfect of the former. However, the thorough distinction between transcendental world and experimental world limits the strength of criticism, because it uses the "division" as the starting point, then the critical criterion and motive power only come from the outside, and it is difficult for the experimental word to achieve the ideal of the transcendental world. Consequently, some people hide in the " peaceful heart" or religious fantasy in the kingdom of heaven in despair, while others indulging in mandane life lost pursuit of any ideal. In addition, this starting point is fundamentally defective, because the transcendental world has a boundary which is experimental world and a conflict is formed with the infinite, absolute and perfect nature of transcendental world. The "epistemological turn" of philosophy made the division of " two worlds" more prominent, so some new theories tried to solve this contradiction. The philosophy of Hegel suggested the idea of dialectics, which is based on self-denial, to heal the schism. Dialectics means that the subject itself has the forces of self-criticism and self-development and the critical criterion and motive power are from the subject inside rather than from the distant transcendental world. It also means the transcendental ideal can not be achieved all of a sudden, because it has a constant self-denial process. The great conception of historism provides a path for the realization of unification of the "two worlds". But Hegel’s philosophical systerm is still limited to pure speculation, and the dialectical negation occurs only in the speculative concepts, which hide the glory of dialectics and make the division of "two worlds" to the extreme. The Young Hegelians broke Hegel’s conservative systerm and saved the nature of criticism of dialectics with absolute negation. Feuerbach’s materialism of humanism went back to the "perceptual existing", paving the way to get rid of conceptual thinking and to find the real foundation of movement. Marx dissatisfied the "perceptual existing" of Feuerbach, which is empty and abstract, and he criticized religion, political state, and civil society one after another. Eventually he found the key to open the mystery of history--the practice of human itself, which involves both realistic and transcendental traits and contains self-negation and developing strength. As a result, the human society and history can make progress gradually and mankind can achieve development from necessity to freedom. On the one hand, Marx’s practical dialectics, fundamentally speaking, bases on human social life; on the other hand, it also demonstrates the power of negative criticism. It finally reunify "two worlds" through human practice itself. This paper considers the period from Hegel’s death to the foundation of Marx’s historical materialism as the background of thought history and analyses and discusses the "critical" theory of Young Hegelians in order to clarify the forming process of practical dialectics. The significance of this paper is that through the discussion of unification of "two worlds" it rethinks the Marx’s "philosophical revolution" from a new angle in theory and it reflects human practical activity (it must handle the relationship between transcendence and practice and the relationship between ideal and reality) in practice. It also can be considered as theoretical reference in order to put forward the reasonable guidance scheme in human practice activity next. The innovation points of this article is that it holds the idea that dialectics goes hand in glove with the unification of "two worlds", and that it discusses the unification in terms of the motivation of Young Hegelians and theoretical development of Marx.