Collingwood believes that historical events will leave some traces in the real world. If historians want to prove the existence of events, they must imagine the state of the characters at that time and consider their way of thinking. In his autobiography completed in 1939, he also put forward three theorems of his own philosophy of history: "The past studied by historians is not a dead past, but a past that still lives in the real world in a certain sense", "Historical knowledge is the repetition of those thoughts that historians are studying in their own minds" and "Historical knowledge is the repetition of past thoughts contained in the present ideological atmosphere, and the present thoughts limit the latter to the present by comparing with the past thoughts. The experience of war made him want to turn history into a humanities, which can help people learn how to deal with human affairs. Just as natural science can teach people to deal with various situations in nature, in a sense, he really succeeded, not only realizing the freedom of thinkers, but also contributing to the integrity of human thought and history.

Third, the re-understanding of the connotation under the ideological root.

So how does collingwood think that history can become a humanistic science that can deal with human affairs? Faced with this question, he answered early in the morning, that is, "all history is a history of ideas."

Collingwood believes that when historians study historical events, they must reveal the thoughts behind them. "Historical process is different from natural process. In the historical process, different stages are inseparable from each other. When the concept is updated, its original things have not disappeared, and different stages in the development process are intertwined "[9]. Therefore, the past is not dead, but lives in the present through the "reflection" of historians. This kind of "reflection" can be completed, and historians can "repeat" the past because the evidence about the past exists in the present. It can also be seen that collingwood did not blindly emphasize ideas, but also attached great importance to past material evidence.

When domestic scholars interpret Collingwood's proposition that "all history is a history of thought", they always criticize him for reducing history to a history of thought and neglecting material strength. In fact, this criticism is biased. Luo Dongyang once defended collingwood. He believes that material power can only act on human behavior through the process of thought, so material power has not been ignored by Collingwood in this sense [10]. In his criticism, collingwood inherited the reasonable factors in the tradition of positivism historiography. "All history is the history of thought" does not mean that the content of history is pure thought. Collingwood realized the function of material factors, but put this function under the control of thought "[1 1].

/c？ m = 9 f 65 CB 4 A8 c 8507 ed 4 fece 763 105392230 e 54 f 7356 18 A8 e 462382848 e 43506 1 e 5 a 39 b 0 ee 746 a 4b 5884d 82 f 2747 f 4 1802 bde 73 10632023 b 598p = 8 c 39 DC 0685 cc 43 b 74 EBD 9 b 7 E0 e 1 19 1 & amp； Newp = 923fcc1486cc41ac5fa78e2d02149e2310db21d4d4136b82c822. Fm = sc & Query =% BF% C6% C1%D6% CE% E9% B5% C2+%D2% BB% C7% D0% C0% FA% CA% B7% B6% BC% CA% C7% CB% BC% CF% EB%. qid = b8d 188 aa 00 13 184 b & amp； p 1= 10