In recent years, a debate on "practical ontology" or "practical existence" has been going on in such fields as philosophy, aesthetics and literary theories, thus forming two kinds of clearly oppositional standpoints of actively promoting and firmly opposing, and main representatives including Zhu Liyuan and Dong Xuewen. The debate actually concerns about how to understand the essence of Marxism, and what kind of basis of Marx' s philosophy our aesthetics and literary theories should be based on. In the context of the time, the aesthetics of "practical ontology" or "practical existence" aim at, under the general background of the transformation of philosophical thinking today, getting through the interlinkages between "practice turning" and "existence turning". But Dong Xuewen' s expression of basic standpoints in the aesthetic debate of "practical existence" uncovers his deficiencies in major theoretical issues. Understanding of this point will be helpful in getting rid of misreading of Marx' s philosophy and aesthetics, which is, for a long time, enshrouded by the traditional thinkingway of metaphysics. In this way, we can reinterpret and reunderstand Marx' s practical viewpoint of aesthetics in the text of the time. By denying the aesthetics of "practical existence", Dong Xuewen puts forward his own understanding of Marxist basic principles, which is just a directrepeat or rereiterate of the official, orthodox Marxism of Sovietpattern. It is the thorough monism of dialectical materialism. From the perspective of ontology, its theoretical expression of primary substance or material uniformity, is actually a traditional material substance ontology; and from the perspective of epistemology, its theoretical expression of consciousness being the active reflection of the objective material world, is actually a correspondence epistemology of subjectobject dichotomy; and from the perspective of axiology, its theoretical expression of the objective reflection or recognition of truth, is actually an objective, neutral, scientific positivism. As an inflexible theoreticalthinking or knowledgepatterns, Marxism of Sovietpattern parasitizes or roots in the tradition of modern metaphysical thought. Therefore，it is a duty for the theoretical scholar to get rid of the dense fog of metaphysics, and go further to get rid of the longterm shroud of Sovietpattern. And "practical existence aesthetics", just in this context, displays a unique theoreticalmeaning and contextualconnotation: really getting rid of the tendency of the practical ontology and the shroud of traditional metaphysics, and opening its theoretical context of postmetaphysics. The theoretical resources and basic ideas are to getting through the linkage in the theoretical horizon between "practical philosophy" and "existential philosophy". In detail, it tries to, between Marx' s practical philosophy and Heidegger' s existential philosophy, establish a sort of domain fusion in dialogue so as to display the implication of the time of "practical turning" and "existential turning" in the context of postmetaphysics.
