Marx, Engels and Kant share a fundamental commonality in the conception of human history in that they both recognize history as a rational process whose movement follows a progressive future profile. Their concept of process, a central theme in their conception of human history, gives meaning to individual human actions that appear as simple, random events, with intentional form and rational meaning. In Kant, progress takes the form of the realization of the human potential of reason; in Marx it is the abolition of class differences in the revolutionary transition to communism. In this sense, one can characterize their theory as a utopian conception of historical progress, having a teleological aim at the end of human history. Although individual action may seem largely purposeless and vain, Kant believes that human history can be understood by virtue of these two premises: 1) All animals have a natural predisposition that will eventually fully develop, and 2 ) human beings have a faculty of reason that can be developed to the maximum, not only in the individual, but in the species as a whole. The idea of ​​reason provides an a priori regulative principle for the investigation of human history; if the faculty of reason granted by nature to man is to have a purpose, then the only possibility is that the species as a human race as a whole develops it over time. History is therefore the collective result of the free actions of men, inextricably tending towards the gradual realization of perfect reason. It is not possible to find a systematic way to explain individual human action, but we can understand that collective human action across a series of generations has an ultimate purpose. Kant also believes... half of the paper... philosophy to understand human history as a movement towards progress, and he has slightly altered the underlying theme with what he seems to believe is more concrete. For example, while Kant merely glosses over asocial sociality as an essential component of human history, Marx specifically provides a much more detailed picture of the dynamism of this antagonism at play in instigating progress in human history. As a result, Kantian idealist forms of contemplation have acquired a more concrete reality, whereby human history is determined by consciousness infused by vital activity. Furthermore, because Marx defines human history as the succession of one mode of production to the next, his empirical analysis of human history provides a more defined understanding of the underlying, though largely unconscious, laws that govern the progress of human history ( of the movement of history).).