The viewpoint put forward in Hegel's Aesthetics directly influenced Marx's viewpoint of "humanized nature".

When Hegel discussed "concrete ideal is in harmony with its exterior", he saw that the subject exists in the external environment on the one hand and leaves the environmental background, so we can't "fully understand his inner life". On the other hand, the natural environment did not stay in this comfortable state, but someone intervened. Because people integrate the nature of their hearts into natural things and carry out their will to the outside world, so that "people humanize their own environment, and he shows that the environment can satisfy him, but it cannot maintain any independent power for him." Only through this conscious activity can a person become realistic to himself in his environment and feel that the environment is his home, not only for general situations, but also for individual things. " Hegel's point of view emphasizes that people should abandon their illiberality in nature, that is, their simple dependence on nature. Because of this, man must satisfy his own needs through his own activities. He must possess natural things, transform them, change their shapes, and remove all obstacles with the skills he has learned, so as to turn external things into a means for him to achieve his goals. Hegel's emphasis is very valuable. It reveals the dialectical unity of environment as a free subject, which is of great truth significance in artistic aesthetics and practical creation, and provides ideological materials for Marx's "humanized nature". However, there are many fundamental differences between Marx's humanized nature and Hegel's humanized environment

First, in philosophy, Hegel's view is to regard humanization of nature as "alienation of self-consciousness" and deny the significance of the independent existence of nature; Marx's point of view is that nature is regarded as an objective entity at first, and it is precisely because of its existence as an objective entity that an objective human feeling is produced, making it a "humanized nature". The famous goddess peak, Wang Fushi and Ashima Rock have high aesthetic value, because people have regulated the material transformation of the relationship between man and nature through observation and imagination, and placed their beautiful ideals and wishes. At this time, the natural thing is not only completely humanized, but also an objective entity, but it has become a natural material to meet the needs of human beings due to the changes in form. Those beautiful stories and legends will never be attached to rubble and tiles, because they are not natural substances that meet the aesthetic needs of human beings, so they cannot produce that kind of complex objectified feeling and imagination.

Secondly, in politics, Hegel's personification is a person who is detached from social relations of production and has only a free spirit; Marx, on the other hand, takes the alienation of labor as the starting point, causing inhumanity and absolute poverty of human nature and examining the relationship between man and nature. Finally, he put forward that the basic point of this relationship is to abandon private ownership, liberate all human feelings and characteristics, and make the relationship between man and nature become a human relationship in any sense. In fact, people who are divorced from social relations do not exist in class society. The essence of man is the sum of social relations based on free and conscious creation, and the relationship between man and nature is obviously influenced and restricted by social relations. Private ownership causes adult deformity, causes people's spiritual and material poverty, and at the same time greatly hinders people's humanized aesthetic activities towards nature. Therefore, abandoning private ownership can liberate all human feelings and characteristics, which is the most thorough way to turn nature into human nature.

Thirdly, in the view of history, Hegel's humanization of nature is to create harmony between subjective and objective; Marx linked human labor practice and creation with nature, and then found the public display of human essential strength, and came to the conclusion that "the nature formed in human history, that is, in the process of human society, is the realistic nature of human beings". Different from aestheticians of idealism and mechanical materialism, Marx consciously regarded human productive labor as the source of all beauty. Of course, "humanized nature" must also be based on productive labor. Productive labor has created the aesthetic subject and completely liberated people from the animal kingdom. At the same time, productive labor also creates beautiful objects. Man's transformation and observation of nature is a purposeful and planned active activity, so nature has also become a "humanized nature". In the material transformation of the relationship between man and nature, man's will, talent and wisdom have been displayed, so "humanized nature" is all branded with man's essential strength, and in essence it is also an open book about man's essential strength. Marx's dialectical materialism and historical materialism philosophy provide a solid theoretical basis for revealing the nature of natural beauty.