『日本唯物論史』などで知られるわが国の唯物論哲学の開拓者・永田廣志の生涯をまとめ、その理論活動の意義を解明。哲学研究者と在野の郷土史家との共同研究が生み出した成果。本邦初公開の貴重な資料や秘蔵写真も多 数紹介。.

The subject of this study is materialism, understood in the broadest sense of this concept: both as a philosophical doctrine and as a way of life corresponding to a certain worldview position. The aim is to clarify the objective role of this worldview position in various fields of human activity. At the center of the research is the question of the essence of materialistic ideas about the world hiding behind the sensually given reality to man. The study (...) consists of two parts, published in separate articles. The first part is devoted to the origins of the materialistic worldview and the main question of philosophy, and in this, its second part, the question of the philosophical problems of non-classical physics is considered, the root of these problems is revealed, a comparative worldview analysis of the basic concepts of classical and non-classical physics is carried out and the overall result of the research is summarized. The methodology of this research is the principle of materialistic monism, according to which absolutely all phenomena of the human-cognizable world can be based only on something material, "influencing". The general conclusions of this study are as follows: the roots of the materialistic worldview go back to the origins of life, to such a condition of successful vital activity of living beings, which is inherently ideological; this condition, called by the author the Main Question of Life, is the historical forerunner of the Main Question of Philosophy; the worldview position, equivalent to the materialistic solution of the OVF, is inherent in the vital activity of absolutely all living beings; all people in their daily and practical activities are born materialists. In addition, this study clarifies the idea of the essence of materialistic teaching; shows the exclusivity of the materialistic worldview as the only true worldview; provides a refined definition of the concept of matter; proves the need to shift the "center of gravity" of modern materialistic teaching from dialectics to the principle of materialistic monism; formulates the missing requirement for scientific theories to ensure their ideological viability; shows the ideological inconsistency the main ideas of the new, non-classical physics. (shrink)

Subjective idealism today -- Scientific cognition and the external world -- 80 years on, Lenin's "What is to be done?" -- Studies on dialectical materialism -- Some lessons from our summer school on dialectical materialism.

In a wide variety of publications,1 Johannes B. Metz programatically represented a new political theology of subject, society, history, and future. This theology participates intensely in the lively, ongoing discourse on the political and theological actuality and significance of the critical theory of society, religion and future set forth by the Marxist, Walter Benjamin.2 The purpose of this study is to illuminate several connections between Benjamin's critical theory and Metz's political theology, particularly with respect to the present stage of (...) development in advanced capitalistic society and to their future. (shrink)

The scope and importance of the present work is manifest even to a casual glance; the actual heights of scholarly penetration and disinterestedness to which it rises can only be appreciated by the detailed examination of its text. From this latter examination, it readily appears that we are confronted with no ad hoc construction, no work cut, so to say, to fit a present need, however valid and cogent; but a work reflecting a near lifetime of application and animated by (...) a relentless devotion to documentary truth. For this reason, any account of it must, in simple justice, begin with a brief historical notice of the work itself. (shrink)

: Studies of Chinese dialectical materialism have long neglected the important philosophical dimension of Hegelian thought and its influence on Chinese Marxism. This essay examines the work of Zhang Shiying of Beijing University, whose studies of Hegel's works on dialectical logic in the 1950s sought to clarify the nature of Hegel's speculative dialectic and its relation to dialectical materialism. Like Lenin before him, Zhang believed that Hegel's works on logic offered a more profound reflection on (...) materialism than had previously been recognized by Marxist critics of German idealism. Zhang's sensitive reading of both Hegel's Science of Logic and the Encyclopedia Logic highlights the problem of the speculative dialectic and negativity. Examined here is Zhang's analysis of the Hegelian dialectic in light of contemporary accounts of the role of Hegelian negativity in poststructuralist thought. (shrink)

Much attention is given to education in philosophy in the USSR, in which the study of dialectical and historical materialism occupies a special place. The practical achievements involved in the transformation of society, together with the advance of the natural and social sciences, have demonstrated most clearly the great strength of dialectical materialism as the scientific world view of the working people and as the philosophical foundation of their practical activity. It is therefore no accident (...) that philosophy has an immense attraction for people in our country. (shrink)

A philosophical movement, correctly called logical pragmatism, is growing up around the philosophy of W. V. O. Quine. Soviet scholars follow this development with clear and well-grounded understanding of the origins and tenets of the system. This essay continues the "dialogue" between contemporary Marxism-Leninism and logical pragmatism recommended by Soviet scholars.

After the First Conference, the situation with regard to the relation between natural scientists and philosophers improved considerably in the sense that, as we can see, philosophers, by their work on questions of methodology, are helping natural scientists more and more, while natural scientists are giving increasing attention to the results of the work of philosophers, and are becoming interested in the philosophical conclusions following from their research and in general problems of philosophical significance.

In chapter four of his latest book, _A New German Idealism _(2019), Adrian Johnston seeks to clarify the meaning of ‘materialism’ in Žižek’s philosophy and questions what he sees as potentially problematic aspects of Žižek’s ‘materialism without materialism’. In this article, I propose a possible reply to three problematic aspects of Žižek’s materialism identified by Johnston. First, that Žižek risks losing his materialist credentials by appealing to a Pythagorean-Badiouan mathematical idealism to define matter. Second, that Žižek’s (...) account of the emergence of the subject from substance relies on the idea of a pre-subjective Nature that is whole and balanced, contradicting the key tenet of Žižek’s dialectical materialism that nature is a non-all. Third, that Žižek projects features of human subjectivity onto natural substance, and so problematically anthropomorphizes the pre-human Real, which is evident in how Žižek argues that there are similarities between the behaviour of particles in quantum physics and features of the Lacanian symbolic order. (shrink)

The informative purpose of the research study is to describe the Applications of modern dance and creation in Chinese dance from dialectical materialist philosophy. This research study was conducted in china to measure Chinese and modern dance from materialist philosophy. Research based on primary data analysis for gathering the data developed almost 10 to 12 questions related to the variables. The Chinese dancers, department of Chinese dancers, film industries, etc., are all research study participants. For measuring, (...) the research study used smart PLS software, and run results included composite reliability, segmentations, smart PLS Algorithm, indicator correlations, and signification analysis related to the modern dance creation performance in China and the effect of dialectical materialist philosophy. Overall, the research found a positive and significant application of modern dance and creation from dialectical materialist philosophy. Modern dance and creation have a direct influence on dialectical materialist philosophy. (shrink)

This volume is a translation from the French original which appeared in 1965. It is a concise and critical examination of Soviet philosophical thought since the death of Stalin. The study is restricted to dialectical materialism probably on the supposition that this crucial area would provide significant clues to the status of Marxist philosophy as a whole in the post-Stalin period. The author discloses that Soviet philosophers, even before the 20th Congress, had already begun to criticize as (...) thought-stifling Stalin's dogmatic views on diamat. De-Stalinization has encouraged the renewed serious study of Hegel and the rediscovery of the importance of the categories for philosophical synthesis. But the author finds Soviet philosophic thought still barren of originality. Soviet philosophy is found to be the least critical of all philosophies. The easiest way to discredit Soviet philosophy, the author asserts, would be to translate one of their contemporary texts on the history of philosophy! Planty-Bonjour does not make any comparisons between the interplay of philosophers and working scientists in the western world and in the U.S.S.R. He reports that diamat is of no particular use to working Soviet scientists and that it has lost practically all control over scientific activity. The main body of the book is devoted to a critique of the Soviet notion of category and to the dialectification of the categories. In the author's view, Soviet philosophers are inevitably led to a dead-end by the incompatible and nonjustified concepts that the real is rational and that the real is matter. This incompatibility makes diamat inherently incoherent. Hegel's dialectic cannot serve as a means of avoiding the problem of transcendence toward which the basically realistic attitude of Soviet philosophy is leading. A genuine dialogue between Soviet philosophers and spiritualist philosophers is possible only if the former drop the dialectic of nature and allow the realistic tendency in their philosophy to develop.--H. B. (shrink)