哲学的对象从否定的角度来说是非实证的东西，从肯定的角度来说，是超越的东

The object of philosophy is something that is not positive from a negative point of view, and something that transcends from a positive point of view. This kind of transcendence cannot be the object of empirical knowledge. If it becomes the object of empirical knowledge, then it will be materialized. This thing is beyond the scope of knowledge. We don't have any "concepts" about it. It cannot be said, but it does not mean that it does not exist. Philosophy, as a metaphysics, studies the ontology in a broad sense. Kant distinguished the ontology from the phenomenon. From this perspective, the ontology belongs to the reality as Heidegger analyzes. However, the appearance cannot be completely separated from the phenomenon and manifest itself as Heidegger said, it must rely on the phenomenon. But if we stick to the phenomenon, then we can't grasp the reality, so to grasp the ontology requires both the help of the phenomenon and the transcendence of the phenomenon. Marx's critique of fetishism presupposes the ontology. Marx reveals the ontology through the criticism of the field of phenomena. Since the ontology is not the object of empirical science and cannot be directly described, there is no philosophy that directly targets the ontology in Marx, but this does not mean that there is no philosophy in Marx's thought.

The object of philosophy is not positive from the negative point of view, but transcendent from the positive point of view. This transcendent thing cannot be the object of empirical knowledge. If it becomes the object of empirical knowledge, it will be materialized. This thing is beyond the scope of knowledge. We don't have any "concept" about it. It can't be said, but it doesn't mean it doesn't exist. As metaphysics, philosophy studies ontology in a broad sense. Kant distinguishes noumenon from phenomenon. From this point of view, ontology, as analyzed by Heidegger, belongs to reality. However, as Heidegger said, the reality can not be completely separated from the phenomenon and manifest itself, it has to rely on the phenomenon. But if we stick to the phenomenon, then we can not grasp the reality, so we need to grasp the noumenon with the help of the phenomenon and beyond the phenomenon. Marx's criticism of fetishism presupposes noumenon. Marx shows his noumenon by criticizing the field of phenomenon. As ontology is not the object of empirical science and cannot be described directly, there is no philosophy with ontology as the object in Marx's thought, but it does not mean that there is no philosophy in Marx's thought.<br>

The object of philosophy is non-empirical from a negative point of view, and transcendental from a positive point of view. This transcendental thing cannot be the object of empirical knowledge, and if it becomes the object of empirical knowledge, it will be materialized. This thing is beyond the scope of knowledge. We don't have any "concept" about it. It can't be said, but it doesn't mean it doesn't exist. As metaphysics, philosophy studies ontology in a broad sense. Kant distinguishes ontology from phenomenon. From this point of view, ontology belongs to the present as Heidegger analyzed. However, the present can't completely break away from the phenomenon and manifest itself as Heidegger said. It depends on the phenomenon. But if we stick to the phenomenon, then we can't grasp the reality, so grasping the noumenon needs to rely on the phenomenon and transcend it. Marx's criticism of fetishism presupposes the noumenon. Marx reveals the noumenon through criticism in the field of phenomena. Since ontology is not the object of empirical science and can not be described directly, there is no philosophy in Marx that takes ontology as the object directly, but this does not mean that there is no philosophy in Marx's thought.