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Keyword: ‘Ilyenkov’

“What if Ilyenkov Had Known Marx’s Notes on Spinoza?”: Bill Bowring

17/08/2015 1 comentario

Abstract:

In the Name Index of the Collected Works of Marx, Engels and Lenin published in English, Baruch (Benedict) Spinoza (1632-1677) is always referred to as “outstanding Dutch materialist philosopher, rationalist, atheist”. The word “outstanding” denotes a special commendation – the highest honour bestowed is “great”. For Moses Hess, Spinoza was the prophet of the French Revolution.
My own interest in Spinoza was sparked by reading, in the early 1980s one of the later works of E. V. Ilyenkov (1924-1979), Dialectical Logic (DL), especially Essay Two, “Thought as an Attribute of Extension”. Ilyenkov also made extensive reference to Spinoza in the first two sections of Chapter One of the revised version, for translation into German in 1979, of The Dialectics of the Abstract and Concrete in Marx’s Capital (DAC), first published in Russian in 1960.
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“Dialectics of the Ideal. Evald Ilyenkov and Creative Soviet Marxism”: Vesa Oittinen, Alex Levant

06/02/2015 1 comentario

51S39xFcdVL._SY344_BO1,204,203,200_In Dialectics of the Ideal: Evald Ilyenkov and Creative Soviet Marxism Levant and Oittinen provide a window into the subterranean tradition of ‘creative’ Soviet Marxism, which developed on the margins of the Soviet academe and remains largely outside the orbit of contemporary theory in the West. With his ‘activity approach’, E.V. Ilyenkov, its principal figure in the post-Stalin period, makes a substantial contribution toward an anti-reductionist Marxist theory of the subject.

This highly original approach should be of interest to theorists who seek to avoid economic and cultural reductionism as well as the malaise of postmodern relativism. This volume features Levant’s translation of Ilyenkov’s Dialectics of the Ideal (2009), which remained unpublished until thirty years after the author’s tragic suicide in 1979, as well as additional reflections and context by contemporary scholars.

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“Desarrollo teórico y contradicción”: Evald Ilyenkov

01/09/2014 Deja un comentario

La lógica de El capital y el concepto de Valor

Analicemos la diferencia de principio que existe entre el proceso de deducción de las categorías de El capital y la deducción lógica formal. Es decir, investiguemos la esencia concreta del método de ascender de lo abstracto a lo concreto.

En Ricardo, el concepto de valor, categoría universal del sistema de la ciencia, es una categoría que, además de ser incompleta tiene un carácter formal y, por tanto, no es correcta. Ricardo no se propone aún investigar el valor especialmente, en una abstracción distinta de las demás categorías, ya que ve en él una expresión de lo general y abstracto propio de cada una de las categorías desarrolladas y de cada fenómeno concreto que abarca este concepto.

Así pues, en las distinciones teóricas de la categorías universal de partida y en los modos de su definición se encierra ya, como en embrión, toda la diferencia entre la deducción de categorías por el metafísico Ricardo y el método de ascensión de lo abstracto a lo concreto usado por el dialéctico Marx. Leer más…

XVI International Conference “Ilyenkov Readings”. E.V. Ilyenkov: Dialectics and Culture (on the 90th anniversary of the philosopher) 10 – 12 April 2014

26/02/2014 Deja un comentario

Modern Academy for the Humanities Philosophical Society “Dialectics and Culture” All-Russian Social Movement “Alternatives” Alexander Institute, University of Helsinki (Finland) “Historical Materialism” Journal (UK)

NEWSLETTER

Dear colleagues!
We invite you to take part in XVI International Conference “Ilyenkov Readings”.
Its topic is
E.V. Ilyenkov: Dialectics and Culture
(on the 90th anniversary of the philosopher)
10 – 12 April 2014

The conference will be held at Modern Academy for the Humanities, at the address: Moscow, 32 Nizhegorodskaya str. The following issues are scheduled to be discussed:
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Categorías:Convocatorias

“La dialéctica de lo Ideal”: Evald Ilyenkov

22/01/2014 5 comentarios

7d149-07ailyenkovLo ideal o la idealidad de los fenómenos es una categoría demasiado importante para ser tratada de forma irreflexiva y descuidada, pues a ella se encuentran vinculadas la comprensión marxista de la esencia del idealismo y la propia denominación de éste.

Idealistas se consideran todas aquellas concepciones filosóficas que toman lo ideal como punto de partida para la explicación de la historia y el conocimiento, con independencia de la forma particular en que sea descifrado este concepto: como conciencia, voluntad, pensamiento, psiquis en general, “alma”, “espíritu”, “sensación”, “principio creador” o “experiencia socialmente organizada”.

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“Marx y el mundo occidental -Ilyenkov-“: Rubén Zardoya

20/01/2014 1 comentario

Estudiamos este texto del filósofo soviético Edvald Ilyenkov con el intelectual cubano Rubén Zardoya.

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“Marx sobre el concepto de proletariado: Una interpretación de Ilyenkov”: Siyaves Azeri

04/12/2013 Deja un comentario

La noción de “concepto” y el concepto de “clase” juegan un papel central en Marx y su análisis de la sociedad y la actividad humana. Hay un gran cuerpo de estudio sobre los conceptos, su formación y desarrollo, que ha sido realizado, en gran parte, por psicólogos soviéticos de la tradición histórico-cultural inspirados por los trabajos de Lev Vygotsky. Con todo, los logros de los estudios científicos de estos académicos todavía no se han incorporado al desarrollo de una teoría epistemo-filosófica que tenga como objetivo una adecuada comprensión de los conceptos. Evald Ilyenkov es una de las figuras más importantes comprometida con esta tarea y ha contribuido enormemente a una teoría filosófica marxista sobre conceptos y sistemas conceptuales. Pero su trágica y prematura muerte ha dejado su trabajo sin finalizar. Este artículo es un intento de dar un primer paso hacia adelante y profundizar en el análisis filosófico de conceptos de Ilyenkov. A tal efecto, vamos a analizar el concepto de clase de Marx utilizando la aproximación a los conceptos de Ilyenkov. El artículo pretende mostrar que la contradicción es un aspecto esencial del desarrollo real y conceptual. Por otra parte, también aspira a demostrar que la naturaleza contradictoria de los conceptos pone de manifiesto el aspecto normativo de la actividad conceptual: conceptos, y así, sistemas conceptuales, no son solamente contradictorios sino que además son normativos. La normatividad es un aspecto necesario del desarrollo conceptual cuando pone los conceptos a trabajar, es decir, facilita la resolución de las contradicciones inherentes a la realidad y así provoca el desarrollo tanto de la esfera real como de la conceptual; este desarrollo se revelará en sí mismo como una forma nueva y más alta de contradicción.

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“The Ideal in Human Activity de E.V. Ilyenkov”: Reseña de Alex Levant

20/11/2013 Deja un comentario

The Ideal in Human Activity de E.V. Ilyenkov consta de dos libros completos y tres artículos, y nos ofrece por primera vez en un sólo volumen la mayor parte de la obra traducida al inglés del famoso filósofo soviético. Esta publicación constituye una importante intervención en el problema de la conciencia, que ha predominado en el canon del pensamiento político y social occidental desde Platón hasta nuestros días. Han sido fundamentalmente teorías sobre el origen y la naturaleza del pensamiento humano las que han dado forma a nuestra noción de la política, que dio un giro sustancial en el siglo XIX a la luz del significado crítico que Marx atribuyó al rol de la conciencia en el proceso revolucionario (Löwy 2005, p. 10). En consecuencia, el debate más importante acerca de la organización política en el marxismo clásico, ponía sobre la mesa la cuestión de cómo sustituir la hegemonía de las ideas dominantes generadas por la falsa conciencia por una perspectiva objetivamente correcta articulada por una vanguardia del proletariado con conciencia de clase, en la forma de partido comunista. (Lukacs 1971; 2000; Second Congress of the Comintern 1977). Pero las innovaciones organizativas de Lenin (Lih 2005) no dieron los mismos frutos en Europa Central y Occidental “que en Rusia”, por lo que a principios de los años 20 las principales figuras de lo que se conocería posteriormente como marxismo occidental (Anderson 1976) se propusieron revisar algunos de los conceptos fundamentales más importantes en los que se basa el problema de la conciencia en un intento ‘por salvar al marxismo del positivismo y del materialismo vulgar’ (Jacoby 1983, p. 524).

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“Marx on the Concept of the Proletariat: An Ilyenkovian Interpretation”: Siyaves Azeri

28/10/2013 Deja un comentario

The notion of “concept” and the concept of “class” plays a central role in Marx’s and Marxist analysis of society and human activity. There is a large body of study about concepts, their formation and development, which has been made, in great extent, by Soviet psychologists from cultural-historical tradition that have been inspired by works of Lev Vygotsky. Yet, the achievements of the scientific works of these scholars have not been fully incorporated toward developing an epistemological-philosophical theory that aims at a proper understanding of concepts. Evald Ilyenkov is one of the major figures that has undertaken this task and has made great contribution to a Marxist philosophical theory of concepts and conceptual systems. Yet, his early tragic death has left his task unfulfilled. This paper is an attempt toward a first step of furthering and deepening Ilyenkov’s philosophical analysis of concepts. To this end, Marx’s concept of class will be analyzed with the use of Ilyenkovian approach to concepts. The paper attempts to show that contradiction is an essential aspect of conceptual and real development. It also aims at showing that the contradictory nature of concepts, on the other hand, reveals the normative aspect of conceptual activity: concepts and thus conceptual systems are not only contradictory but also normative. Normativity is a necessary aspect of conceptual development in that it put concepts into work, that is, it facilitates the resolution of contradictions that are inherent in reality and thus causes development of both the real and the conceptual realms; this development will reveal itself in form of a new, higher form of contradiction.

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“Social and Physical Form: Ilyenkov on the Ideal and Marx on the Value-Form”: Andrew Chitty

23/10/2013 Deja un comentario

E.V. Ilyenkov’s philosophy represents an extraordinarily ambitious attempt to use the idea that human social activity has determinate ‘forms’ to achieve three different goals: an account of the categories of thought, an account of our knowledge of the natural world, and an account of human consciousness. Overarching these goals, and incorporating them, is another: that of giving an account of mind based on social activity.

Ilyenkov’s conception of the ideal, or of ideality, plays a central role in this project. We could go as far as to say that for Ilyenkov ‘ideality’ is the most fundamental feature of human mindedness. By demonstrating that ideality is an objective yet non-physical feature of social activities, and of the things used and produced by social activities, Ilyenkov aims to show that an elementary human mindedness inheres in these activities and things, which makes possible the fully-fledged human mindedness that characterises individual reflective human beings.

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“Humanism and Science”: E. Ilyenkov

15/04/2013 Deja un comentario

The reader has become acquainted with various points of view relating to a problem which in one manner or another is of concern to every thoughtful person in our time. The reader has become participant in this discussion. One does not have to be a philosopher to note the essential differences in approaching a resolution of the problem at hand. We will also make an attempt, without pretensions of providing a final answer, to express our own opinion.

Of primary importance is a formulation of the essential aspect of the problem grappled with by each of the authors in this book despite the obvious differences separating them. This is important because it may sometimes seem  that various approaches to the question simply signify discussions concerning various sides or aspects, but not (often opposing) means of resolving one and the same question. This one and the same question must be constantly borne in mind in as concise and sharp a formulation as possible. Only then can it be decided, following the arguments presented by the authors, which path points towards a solution, and which to a dead end. Otherwise we will be left with the impression that each approach contains partial glimpses of the truth and, equally, that each contains biases as well as mistakes. But the truth was never born of a simple summation of “various” aspects or through the unification of differing points of view.

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“The Concept of the Ideal”: Evald Ilyenkov

20/02/2013 Deja un comentario

Before discussing the concept itself we must first consider the terms “ideal” and “ideality”, that is to say, we must first define the range of phenomena to which these terms may be applied, without analysing the essence of these phenomena at this point.

Even this is not an easy task because usage in general, and scientific usage in particular, is always something derivative of that very “understanding of the essence of the question” whose exposition our definition is intended to serve. The difficulty is by no means peculiar to the given case. It arises whenever we discuss fairly complex matters regarding which there is no generally accepted interpretation and, consequently, no clear definition of the limits of the object under discussion. In such cases discussion on the point at issue turns into an argument about the “meaning of the term”, the limits of a particular designation and, hence, about the formal attributes of phenomena that have to be taken into consideration in a theoretical examination of the essence of the question.

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“De ídolos e ideales” E. V. Ilyenkov

19/12/2012 Deja un comentario

El problema del ideal es complejo y polifacético. En primer lugar, naturalmente, surge la pregunta sobre el lugar que ocupa el concepto del “ideal” en la teoría del reflejo: cómo aquél puede ser interpretado desde el punto de vista de esta teoría. En todo caso, la teoría del reflejo nos enseña que es correcto y verdadero sólo aquel conocimiento que refleja lo que hay en la realidad. Y en el ideal se expresa no lo que es, sino lo que debe ser, o lo que el hombre quiere ver. ¿Se puede, acaso, interpretar lo deseado o lo debido, desde las posiciones de la teoría del reflejo? En otras palabras, ¿puede, acaso, ser “verdadero” el ideal?.

La filosofía hace mucho vio aquí una dificultad y también hace mucho que trató de resolverla.

Los materialistas de épocas pasadas insistieron sobre este problema en el curso de su lucha contra las doctrinas idealistas de la iglesia, contra el ideal religioso, y pretendieron resolverlo de acuerdo, por un lado, a la teoría del reflejo y, por otro, a las exigencias de la vida real. Pero, lograr esto, sólo pudieron Carlos Marx y Federico Engels: y, precisamente, porque ellos fueron no sólo materialistas, sino materialistas dialécticos.

Veamos cómo ocurrió.

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“The Universal”: E. V. Ilyenkov

28/06/2012 Deja un comentario

What is the “universal”?

What should one understand by this word if vagueness and misunderstanding are to be avoided at least while reading two adjacent paragraphs? In the literal sense of the word “vseobshchee” (universal) means “obshchee vsem” (common to all). “Vsem” (all) stands for the individuals whose infinite multitude makes up the first-glance impression of the world we live in or speak about. But this is perhaps all that is indisputable and similarly understood by one and all about the “universal.”

Leaving aside for now the properly philosophical controversies about the “universal,” it will be noted that the very term “obshchee” (universal) is applied rather haphazardly in living language because it has among its “denotations” not only different or non-coincident, but directly opposite and mutually exclusive, objects and designations. The Dictionary of the Modern Russian Language recounts twelve such meanings, with two hardly compatible ones found at the extremes of the spectrum. “Common,” even though to some two, not to mention “all,” is that which belongs to the composition of either, as does the quality of being bipedal and mortal to Socrates and Caius or velocity to electron and train, and cannot exist separately from these two individuals. Also understood as “common” is that which exists apart from these two individuals, precisely as a thing or yet another individual, like common ancestor, common – one for two (for all), field, common motor-car or kitchen, common friend or acquaintance, and so on, and so forth.

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Categorías:Filosofía marxista

“Spinoza, Ilyenkov and Western Marxism – meeting the challenges of the global crisis”: Corinna Lotz and Penny Cole

08/06/2012 Deja un comentario

Introduction

Evald Ilyenkov took Spinoza’s philosophy as the starting point for his own critique of positivism and mechanical materialism. While this assumed a strictly philosophical form, its political source was Ilyenkov’s profound conviction that a turn towards materialist dialectics was critical for the future of the Soviet Union.

Ilyenkov’s position as an “orthodox heretic” philosopher may help to explain why he identified so closely with Benedict Spinoza. Like Spinoza some 300 years earlier, he was a child of his time, but in equally deep conflict with proponents of dogma. In Spinoza’s case it was religious dogma, in both its Judaic and Christian forms. With Ilyenkov it was Marxist dogma turned into a state religion through Stalinism – and dogma’s ugly sister – the mechanistic positivist scientism which invaded Soviet philosophy during the 1960s. Ilyenkov championed those sides of the 17th century philosopher’s ideas which made a decisive impact in the late 18th century on Hölderlin and Hegel, and later on Feuerbach, Marx and Engels. He drew on Lenin to establish materialist dialectics once again as the theory of knowledge of Marxism. Like Lenin, Ilyenkov found himself swimming against the tide but was not deflected from his goals.

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