From a cultural point of view, culture itself is practical. Cultural issues are an important concern of Marx's historical materialism. Marx's exposition on the integrity of human practical activities and the humanized nature of culture constitutes the basic level of his cultural metaphysics. Marxist philosophy holds that culture is the objectification of human essential strength and the crystallization of human creative labor. It is the product of human spiritual production in order to adapt and transform the living environment. "There are no machines in nature, no locomotives, railways, telegrams, spinning machines, etc. They are the products of human beings, and they are natural substances that have become the organs that human beings will dominate nature or the organs that human beings are active in nature. They are the organs of the human mind created by human hands and the materialized knowledge power. " [9] In this sense, "culture and labor are closely linked. The "real labor" carried out by apes not only separated them from the animal kingdom, but also marked the beginning of human culture creation [10]. By transforming nature, human beings gain the capital for survival, and also create rich material and cultural achievements by transforming nature, thus changing the living environment and conditions to improve themselves. "History can be examined from two aspects and can be divided into nature. As long as people exist, natural history and human history restrict each other. " [1 1] Both histories are meaningful to each other because of people's participation. People's participation in the creation of two kinds of history is accomplished through practice. It is precisely because of practice that human beings have created a powerful material civilization and spiritual civilization, and scientific culture and humanistic culture have become important symbols of the two civilizations.

"The essence of human beings is the unity of materiality and spirituality, so the unity of two cultures is the requirement of human nature, and the opposition of two cultures is the division of human nature." [4] 329 Therefore, the integration of science and humanities is inevitable in theory and practice.

Third, practical transcendence: a realistic way to break through the opposition between science and humanities.

To solve the opposition between science and humanities, we should return to Marx. Marx profoundly grasped the real reality of society and its history generated by human beings on the basis of practice, thus scientifically solving the opposition between science and humanities.

"The main disadvantage of all previous materialism, including Feuerbach's materialism, is that objects, reality and sensibility are only understood in an objective or intuitive form, not as human perceptual activities, as practice, and not from the subject. So, the result is actually like this. Contrary to materialism, idealism has developed a dynamic aspect. However, it has only developed abstractly. " [12] This sentence can be understood as follows: In the past, "science" only understood the object, reality and sensibility in an objective or intuitive form, while in the past, "humanity" only abstractly developed the dynamic aspects of human beings. As a result, the opposition between "scientism" and "humanism" appeared in philosophy. as a result of

The division between natural science and humanities was the characteristic of science before19th century. The establishment of Marxism tried to overcome this division and realize the unity of science. Marx thought: "The future natural science will include science about people, just as the science about people includes natural science: it will be a science." In the process of establishing one's own theory, consciously absorb beneficial components from the developing natural science. Under the historical conditions of 65438+1940s, Marx and Engels formed a scientific understanding of the relationship between science and humanity in the process of creating a new world view according to the situation and needs at that time. In order to create new philosophy, political economy and scientific socialism theory, they pay great attention to the study of science and technology closely related to social development with great enthusiasm and energy, and directly promote historical progress, especially the great role of industrial revolution and social change promoted by their contemporary scientific and technological progress. They consciously put science and technology into the theoretical analysis framework of the law of social and historical development. Social science has its particularity, but when determining its scientificity and making it scientific, we should always take natural science as the frame of reference directly or indirectly, and always learn from and transplant the methods and standards of natural science as much as possible. The most important thing is to use the concept of scientific practice to investigate and analyze the relationship between humanities, and draw the conclusion that "science and technology are productive forces", regard the development of science as the driving force of the development and progress of human society, as the basis of human liberation and all-round free development, and at the same time reveal the essential unity of science and humanities.

Marx and Engels put forward that practice is the basis of the unity of science and humanities. They not only regard science as productive forces from the height of historical materialism, but also link science with specific economic systems and social forms, understand and grasp the relationship between science and humanities from the relationship between all human social life and practice, and correctly point out that science and humanities are unified in human social practice activities, especially the basic form of such activities-production activities. In their view, human practice "this kind of activity, this kind of continuous perceptual labor and creation, this kind of production is the very profound foundation of the whole existing perceptual world". In this way, the whole world is composed of "nature and history", and practice is not only an important part of nature and history, but also a bridge connecting them. It is in practice that nature and history are endowed with the relationship of unity of opposites, which makes history "naturalized" and naturalized.

Practicing the objective material activities of human beings to transform and explore the real world purposefully can and will change the opposition between science and humanities, mainly in the following aspects:

First of all, practice embodies the unity of natural materiality and humanistic value. Sutton pointed out: "No matter how abstract the results of scientific activities may be, they are essentially human activities and passionate activities." [3] 38 Marx also pointed out: "By creating the object world through practice, that is, transforming the inorganic world, people prove that they are conscious class beings." "The class nature of human beings is only a free and conscious activity." This activity embodies "all the characteristics of human beings as a species" and "the essence of human life activities" [15]. People realize self-confirmation, self-presentation and self-pursuit of free nature in the activities of transforming nature.

Second, practice has achieved the unity of subjective purpose and objective causality. Man exists with a purpose, and his purpose and needs are the driving force for the development of society and human beings themselves. Human beings engage in any practical activities based on their own survival and development needs, apply their own purposes and needs to objects, and create new and useful objects that human beings need. Nature is an objective, regular and causal existence. As a practice, scientific activities are an important way to achieve human goals. In practice, subjective purpose.

Third, practice has achieved the unity of the scale of things and the scale of people. The scale of things, that is, the essence and laws of external things, is the basic premise for people to make correct factual judgments about things. Man's scale, that is, man's knowledge, emotion and will, is the main basis for man to judge the reasonable value of things. The practice of human understanding and transforming nature is restricted by the external scale of things on the one hand and the internal scale of human beings on the other. Natural science, mainly based on the scale of things, ensures regularity and embodies the truth-seeking dimension of human scientific activities. Humanities, mainly based on human scale, ensures the purpose and embodies the orientation of seeking goodness and beauty in human scientific activities.

The society generated in practice is the result of human transforming and humanizing nature, and it is the unity of reality and ideal, science and humanities, fact and value. It not only has natural materiality and objective causality from nature, but also has humanistic value and subjective purpose from people's life and spiritual needs and pursuits, which highly embodies the result of the integration of science and humanities. Therefore, we must correctly solve the opposition between science and humanities. We must adhere to Marxism, and we can effectively grasp the unique existence and essence of human society from the perspective of practice. Only by comprehensively investigating the natural materiality and humanistic value, objective causality and subjective purpose, and the scale of things and the scale of people can science and humanities truly be mediated, infiltrated and integrated with each other.