【正文】 or critical arguing states, which are similar to physical states and conscious states. Moreover, Popper maintains that magazines、books and libraries are also contained by the third world. He acknowledges: ‘Thus I do admit that in order to belong to the third world of objective knowledge, a book should—in principle, or virtually—be capable of being grasped (or deciphered, or understood, or ‘known’) by somebody. But I do not admit more.’[5] Popper also admits that there are many similar viewpoints between his third world and Plato’s ideal principle. Thus, the third world is also similar with Hegel’s objective spirit. However, Popper asserts that the objective form or idea which was first illustrated by Plato and was usually misconceived as subjective conception or thinking process can be merged as the object of the third world at one time. In Popper’s mind, the second world is just used as a tool or a resonance between the first world and the third world, what’s more, human being’s spirit could not only ‘see’ or ‘grasp’ arithmetical or geometrical object. Hereby, spirit is able to connect with the objects both in the first world and the third world. The world concerning with personal subjective experience does exist and one of the main functions of the second world is grasping the objects in the third world. He asserts that ‘this is something we all do: it is an essential part of being human to learn to grasp objective thought contents (as Frege called them)’ [6], in fact, this function of language was first demonstrated by philosophers of Stoa, Popper points out, they realized that human being’s language belongs to all of the three worlds, ‘in so far as it consists of physical actions or physical symbols, it belongs to the first world. In so far as it expresses a subjective or a psychological state or in so far as grasping or understanding language involves a change in our subjective state, it belongs to the second world. And in so far as language contains information, in so far as it says or states or describes anything or conveys any meaning or clash with another, it belongs to the third world. Theories, or propositions, or statements are the most important world thirdworld linguistic entities.’[7] After having illustrated the relation of the third world and language, I’d like to change my attention upon the autonomy of the third world. Because Popper has pointed out a desperate fact: ‘there is a kind of Platonic (or Bolzanoesque) third world of books in themselves, problems in themselves, problem situations in themselves, arguments in themselves, and so on. And I assert that even though this third world is a human product, there are many theories in themselves and arguments in themselves and problem situations in themselves which have never been produced or understood and may never be produced or understood by men’.[8] I used to be confused by the foregoing sentences, because if some books are prehended by nobody and even none of us know whether they exist or not ,how can we get any information from this monster? Are they just constituted by some pieces of paper smeared by different colors of ink? How to persuade me to believe it’s not a paradox or nonsense but truth? Popper gives his resolving methods: it is just like that when a honeyb is abandoned it is still a honeyb and a bird39。 one the other hand, the formula which is primarily applied to animal world and primitive man:P1 TT EE P2The abovementioned formula in which ‘P1’ denotes problems, ‘TT’ denote attempting methods, ‘EE’ denote eliminating errors, ‘P2’ denotes new problems can help us to criticize rationally and eliminate errors successfully. This formula that describes how we rely on our power of critical thoughts and make more progress will be very useful to probe into truths by dint of rational discussion. Furthermore, it also prompts us to exceed ourselves and accelerate the evolution of our knowledge. Although the meaning of ‘knowledge’ is not important, Popper asserts, it is significant to distinguish the different meanings of this word. On the whole, people have two disparate perspectives about ‘knowledge’: (1)、The subjective knowledge which is constituted by some connatural proceeding intents and their change after ing into being. (2)、The objective knowledge which is constituted by conjectural principle、unresolved problems、the states of issue and talking points, such as science knowledge.Popper maintains ‘All work in science is work directed toward the growth of objective knowledge. We are workers who are adding to the growth of objective knowledge as masons work on a cathedral.’[3] Accordingly, I think it is not exaggerated to say that the unique purpose of Popper’s philosophy is trying to create a more reasonable theory to promote the development of objective knowledge. Thereby, Popper says ‘Our work is fallible, like all human work. We constantly make mistakes, and there are objective standards of which we may fall shortstandards of truth, of content, of validity, and other standards.’[4] Criticism is the most important element in his philosophical thought, it is obvious that he rejects any perfect principles because none of them exist really and we should be ready to make mistakes when we try explaining the world. Frustrations are quite normal. Popper points out, language and the illustration of problems, the appearance of new states of issue and peting principles are all necessary instruments for the developing of science. The most significant functions of human being’s language (which can not be mastered by animals ) are still describing function and arguing function. Of course, the developing of the foregoing two functions is due to ourselves’ endeavor, though their evolution might be the unexpected result of our activities. The relation between the third world and language In Popper’s late years, he created an epistemology with no cognizing subject. Though thi