lenin and philosophy summary

April 1969. (op. form, in the two domains, that of political practice and that of scientific practice: these two domains of intervention being its domains, insofar as it is itself produced by the combination of effects from these two practices. What is decisive in the refutation of this view has already been said by Hegel, in so far as this was possible from an idealist standpoint ('Feuerbach and the End of Classical German Philosophy', Marx-Engels: Selected Works, London, 1968, p. 605). Worse still: he never really rid himself of a certain positivist theme from The German Ideology. Only part of these texts went into A Contribution. 16. Philosophy is a practice of political intervention carried out in a theoretical form. 2. We should not be astonished that only the scientific knowledge of the mechanisms of class rule and all their effects, which Marx produced and Lenin applied, induced the extraordinary displacement in philosophy that shatters the phantasms of the denegation in which philosophy tells itself, so that men will believe it and so as to believe it itself, that it is above politics, just as it is above classes. See Selected Correspondence, op. An empty notion, he says, in agreement with the Hegelian formulation, it is a myth to claim to be able to think the unknowable, the thing-in-itself is the identity of the essence in the phenomenon.     Perhaps we can learn a lesson from this for the present and the future. whose solutions were only to be demonstrated in Volumes Two, Three and Four. Employing a concept of Bachelard's, I believe we can think the theoretical event which inaugurates this new science as an 'epistemological break'. practically in human history -- is the union of Marxist theory and the Workers' Movement, it is clear that the internal balance of that union may be threatened by those failures of, theory known as deviations, however trivial they may be; we can understand the political scope of the unrelenting theoretical disputes unleased in the Socialist and then in the Communist Movement, over what Lenin calls mere 'shades of opinion', for, as he said in What is to be done?     1. This brings us directly to my central thesis on Lenin's reading of Hegel: i.e. concept of the fundamental scientific validity of the concept of a process without a subject, as it is to be found in Capital, and elsewhere, too, in Freud, for example. . minor followers in their struggle against the materialistic attempts of scientific positivism That is why Difficulty No.  page 92 the thesis that the 'law of value' only ceased to apply . page 105 The real operation, the real work of materialist reading consists of a quite different operation: English language translation published by International Publishers, New York, 1947. directly or between the lines. The proof: History is the Spirit, it is the last moment of the alienation of a process which 'begins' with Logic, continues with Nature and ends with the Spirit, the Spirit, i.e. page 106 March 1969  the insistence of a certain problem which may well produce philosophical effects, but only insofar as it is not itself in the last instance a philosophical question.  page 22     specialist is concerned) it is only too clear that he is missing something essential. Inversely, the specialists in history, political economy, sociology, psychology, etc., have had and still have such trouble 'understanding' Capital because they are subject to the ruling ideology (the ideology of the ruling class) which intervenes directly in their 'scientific' practice, falsifying their objects, their theories and their methods. This misunderstanding concerns the object which is in question from the beginning of Part II of Volume One (The Transformation of Money into Capital). But before I turn to that, a word is needed on the audience who are going to read Capital Volume One. The scientific pseudo-crisis of physics is only a philosophical crisis or fright in which ideologists, even though some of them are also scientists, are openly attacking materialism. For one can always reflect. 1 '.  page 125     If Lenin did not read Hegel according to the method of 'inversion', how did he read him? This doctrinaire This wide audience is primarily composed of intellectuals and not of workers, for, as Engels said, even when proletarians have not grasped the most abstract demonstrations in Capital, they do not allow themselves to be 'caught out'. Why is it important?  page 60 page 106 This is not me speaking, but Lenin, following Marx. This can be seen at two points in particular. See Appendix, p. 68 below. The above works can be obtained on demand in most specialist bookshops. These difficulties no longer derive from the fact that Capital has four volumes, but from survivals in Marx's language and even in his thought of the influence of Hegel's thought.     We should note carefully that when Lenin approves of the fact that Hegel criticizes Kant from a Hegelian viewpoint, he certainly does not approve of the Hegelian viewpoint 100 per cent, but he does approve 100 per cent of the fact that Kant is criticized, and, let us say, approves of a large part of the arguments behind Hegel's criticism of Kant. He conceived it rather as a more or less radical expression of one continuous (1875)[15] as well as the Marginal Notes on Wagner's 'Lehrbuch der politischen Ökonomie ' (1882)[16] are totally and definitively exempt from any trace of Hegelian influence. The famous Preface is unfortunately deeply marked by a Hegelian-evolutionist conception which disappears 99 per cent in Capital and completely in Marx's later texts. Lenin was quite right to say that to 'understand Capital ', and especially, as he has the genius to point out, its first chapter, i.e. Like the other breaks which opened up the other two continents that we know, this break inaugurates a history which will never come to an end. Certain words struggle amongst themselves as enemies. 7. These twelve pages are a categorical declaration of anti-Hegelianism. The workers are having a bigger say in things. I.  H O W  L E N I N  R E A D  H E G E L. to Lenin’s appreciation of the “intelligent idealism” of Hegel and other bourgeois 17. Indeed, if the object of philosophy is pure thought, it is possible to appeal to Engels and find oneself a Kantian, minus the transcendental subject. 2. Lenin's Three Sources and Three Component Parts of Marxism (1913). This is where the question becomes really fascinating. It is not the 'collective ownership' (legal notion) 'of the means of production', but their 'collective appropriation' which defines the socialist mode of production. They deal with the two basic forms of surplus-value available to the capitalist class for it to push the exploitation of the working class to a maximum: what Marx calls absolute surplus-value (Part III) and relative surplus-value (Part IV). 7. The critique of Kant's transcendental subjectivism contained in the selective reading in which Lenin 'lays bare' Hegel entails: Indeed, it goes so far that, if it were applied to Lenin himself, as the author of remarkable texts The Second Part of Engels's Anti-Dühring (1877) which gives a very clear summary of the crucial theses of Volume One. which they see themselves as suddenly converted into philosophers, although in fact they were always 'practising' philosophy -- in which they believe they are uttering revelations, although in fact they are merely repeating platitudes and anachronisms which come from what philosophy is obliged to regard as its history. the Thing-in-itself is altogether an empty, lifeless abstraction in life, in movement, each thing and everything is usually both "in itself" and "for others" in relation to an Other, being transformed from one state to the other' (p. 109). Readers can then go on to Part VII (The Accumulation of Capital), which is very clear. Because Hegel's criticism of Kant is a criticism of subjective idealism in the name of absolute idealism, which means that Hegel does not stop at a Theory of the Essence, but criticizes Kant in the name of a Theory of the Idea, whereas Lenin stops at what Hegel would call a Theory of the Essence. Louis Althusser (1918 – 1990) studied at the École Normale Supérieure in Paris, and taught philosophy there from 1948. Surplus labour exists in every 'society'. Firstly, at the beginning of the Logic, which negates what it begins with from the very beginning, by immediately negating being in nothingness, which can only mean one thing: the origin must simultaneously be affirmed and negated, hence the subject must be negated from the moment that it is posited. a year after the publication of Volume One, that Marx wrote that it was within the reach of 'every child' to understand the 'law of value' on which depends an understanding of Part I.     That is why Difficulty No. The materialist thesis of the material existence and of the objectivity of scientific knowledge thus finds a confirmation which is both radical and disconcerting here in the Chapter on the Absolute Idea. The first have no ideologico-political difficulty in understanding Capital since it is a straightforward discussion of their concrete lives. Marx thus proves irrefutably that the working class cannot hope to gain from the modern growth of productivity before it has overthrown capitalism and seized State power in a socialist revolution. The word 'procès ' (process) which expresses a development considered in the totality of its real conditions has long been part of scientific language throughout Europe. 4. Such a general strike is purely economic and therefore defensive ('a defence of the material and moral interests of the labourers', a struggle against the double capitalist tendency to increase labour-time and reduce wages) or takes a political and therefore offensive form (struggle for the conquest of State power, socialist revolution and the construction of socialism); all those who know the distinctions made by Marx, Engels and Lenin know the difference between the political class struggle and the economic class struggle. All four volumes are available, in German,[8] and in French. from the dialectical-materialist viewpoint. And on the other hand, it cannot bear the idea that philosophy might be the object of a theory, i.e. '), but also of the Statutes of the First, Second and Third Internationals, and of course, in the light of the Leninist theory of imperialism. The word 'procès ' (process) which expresses a development considered in the totality of its real conditions has long been part of scientific language throughout Europe. That political class struggle can have radical effects in theory, this we know: the political class struggle resounds in the ideological and philosophical class struggle; it can therefore succeed in transforming class positions in theory. . Philosophy is not a science. 23. These same readers cannot fail to remark that the notes become abundant (and not just the summarizing notes, but also the critical notes, usually approving but occasionally disapproving) when Lenin comes to the Book on Essence, which clearly interests him considerably; and that Lenin's notes become very abundant for the Book devoted to Subjective Logic and very laudatory on the Absolute Idea, the Chapter on which Lenin, amazing though it may seem, regards as practically materialist.

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