Presentation on world history on the topic "philosophy of Marxism". Philosophy of Marxism main ideas and stages of development of Marxism

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Philosophy of Marxism History teacher KSU "School School No. 21 of the city of Temirtau" Baltabaev Marat Bopyshevich

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The philosophy of Marxism was naturally formed in Europe in the 40s of the 19th century as a theoretical reflection of profound changes in all aspects of Western European society. Prerequisites for the emergence of the philosophy of Marxism: - socio-economic: the establishment of capitalism in Europe as the dominant mode of production; manifestation of the contradictions of capitalism; the intensification of the class struggle and the entry of the working class into the arena of political struggle; - theoretical: classical English political economy (labor theory of value) - A. Smith (1723-1790), D. Ricardo (1772-1823); French utopian socialism - A.K. Saint-Simon (1760-1825), C. Fourier (1772-1837); German classical philosophy - G. W. F. Hegel (1770-1831), L. Feuerbach (1804-1872); - natural sciences: the rapid growth of discoveries in science and technology; in particular, three great discoveries in natural science - the law of conservation and transformation of energy; discovery of the cellular structure of living organisms; Darwin's evolutionary theory.

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Marxism is a worldview founded by Karl Marx and Friedrich Engels. The essence of Marxism lies in the dialectical-materialist approach to the world, in the recognition of the formational approach to history, according to which the development of society is ensured through the dialectics of productive forces and production relations.

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The philosophy of Marxism as a doctrine of the dialectical process is an integral part of a broader doctrine - Marxism, which includes: - philosophy; - economics (political economy); - scientific communism - socio-political problems. The expression "dialectical materialism" is often used as a synonym for Marxist philosophy. However, it is not found in Marx and Engels, who spoke of "materialistic dialectics."

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Karl Marx (1818 -1883). German philosopher, sociologist, economist, writer, poet, political journalist, public figure. Friend and associate of Friedrich Engels. Co-author of The Communist Manifesto, author scientific papers"Capital", "On the critique of political economy".

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Friedrich Engels (1820 - 1895). German philosopher, one of the founders of Marxism, friend and associate of Karl Marx, co-author of his works. In 1848, together with Karl Marx, he wrote the Communist Manifesto. Author scientific works"The role of labor in the process of turning a monkey into a man", "The origin of the family, private property and the state."

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The main ideas of Marxism are set forth in the following works: - "Economic and Philosophical Manuscripts of 1844" - the humanistic concept of man, his essence and mode of existence, overcoming his alienation; - "Manifesto Communist Party», « Civil War in France”, “18 Brumaire of Louis Bonaparte” - substantiation of the world-historical mission of the proletariat; - "German Ideology", "To the Critique of Political Economy", "Capital" - the materialistic concept of society and the categorical apparatus corresponding to it; - "Anti-Dühring", "Dialectics of Nature" - problems of dialectics.

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In solving epistemological issues, the founders of Marxism proceeded from the fact that a person cognizes the world with the help of the sense organs, which give him exact copies of reality in images. K. Marx and F. Engels for the first time in the history of philosophy, the dialectical materialistic understanding was extended to society. Much attention was paid to the dialectics of the productive forces and production relations, the unity of which forms the mode of production.

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Foundation theoretical basis philosophy of Marxism is dialectical materialism - the science of the most general laws movement and development of nature, society and thinking (according to F. Engels). The materialistic nature of the philosophy of Marxism is manifested in the fact that it recognizes matter as the only basis of the existing world; consciousness is considered as a property of a highly organized form of matter, a specific function of the human brain, which has the ability to reflect the objectively existing world. The dialectical essence of Marxism is determined by the recognition of the universal interconnection of objects and phenomena of the world that are in in constant motion and development.

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1. The philosophy of Marxism is dialectical materialism, i.e. unity of dialectics and materialism. 2. The philosophy of Marxism is materialistic, since it proceeds from the recognition of matter as the only basis of the world, considers consciousness as a property of highly organized matter, a function of the human brain. 3. It is called dialectical, since it recognizes the universal interconnection of objects and phenomena of the world, movement and development as a result of those acting in it internal contradictions.

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4. The essence of the revolutionary revolution made by K. Marx and F. Engels in philosophy is the spread of materialism to the understanding of the history of society, in substantiating the role of social practice. Supporters of Marxism believe that any materialism before K. Marx could not give a materialistic explanation public life, that is, was idealism in the understanding of society; 5. Marxist philosophers believe that no matter how diverse philosophical teachings are, all of them, explicitly or implicitly, have as their main theoretical point the question of the relation of consciousness to matter (the main question of philosophy). 6. Matter is the main category of philosophy. Matter as an objective reality is uncreated, eternal and infinite. Matter is characterized by such universal forms of its existence as motion, space and time. Motion is a universal way of existence of matter. There is no matter outside of motion, and motion cannot exist outside of matter.

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7. Practice is the basis for the formation and source of knowledge, the main stimulus and purpose of knowledge, the criterion for the truth of the results of the process of knowledge. In contrast to agnosticism, dialectical materialism proceeds from the fact that the world is cognizable, human knowledge penetrates more and more deeply into the laws of being. 8. The universal laws of being operate in the world, that is, the laws of dialectics. These are: a) The law of transition of quantitative changes into qualitative ones; b) The law of unity and struggle of opposites; c) The law of negation of negation. 9. An integral part of the philosophy of Marxism is historical materialism as a philosophical concept of the historical process. Historical materialism is a concretization of the principles of dialectical materialism. World history It is presented as a change of epochs under the influence of a contradiction between the productive forces and production relations. A certain phase of the unity of the productive forces and production relations has been called the "mode of production". The progress of society is understood as the transition from one mode of production to another, more perfect and more economically efficient. Society, taken in its unity (the mode of production plus the political superstructure), received the name "Socio-economic formation" in Marxism.

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The substantiation of the materialist understanding of the history of society is the central theme and the most important achievement of Marxist philosophy. The young Marx explained the essence of the materialistic understanding of history as follows: "People make history themselves, but under circumstances beyond their control." And even brighter: "People are both authors and actors of their own drama." Marx gave a conceptual presentation of his views in 1859 in the preface to the "Critique of Political Economy", introducing a number of philosophical and sociological concepts ("productive forces", "production relations", "basis", "superstructure", "social revolution") , summarizing his discovery as follows: "It is not the consciousness of people that determines their being, but, on the contrary, their social being determines their consciousness."

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The subject of historical materialism is social life in all its diversity and complexity. In it, according to the ideas of Marx and Engels, there are social laws that have a universal character. These include: the law of the determining role of social being in relation to social consciousness; the determining role of the productive forces in relation to economic relations; the determining role of the economic base in relation to the superstructure, as well as the law of division of society into classes and class struggle, characteristic of only a few socio-economic formations.

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The peculiarity of historical materialism is that it considers social development as a natural historical process, i.e., just as regular and objective as natural phenomena, which not only does not depend on people, but forms their will and consciousness.

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When studying human society, the founders of Marxism proceed from the fact that the fundamental basis of social life is material production. To exist, a society must produce something. According to K. Marx and F. Engels, material production is nothing more than the impact of people on nature in order to obtain the means of subsistence necessary for life, in particular, food, housing, clothing, etc. The most important thing in this process is labor people's activities. The founders of Marxist philosophy assign an important role in material production to the productive forces of society and production relations and the relationship between them. The productive forces are those by means of which society influences nature and uses it for its own purposes.

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the main role in material production, according to Marx and Engels, belongs to the social productive forces, which means the means of production created by society and, above all, tools of labor, as well as people who use them to create wealth. Importance in material production have production relations. Due to the fact that production has always been and is social, people, creating material values, are forced to enter into certain relations with each other - economic, political, ethical, etc. In addition, goods created in the process of material production are exchanged, distributed among people. Marxism calls these relations and other relations that arise in this case relations of production.

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According to Marx and Engels, the interaction of the productive forces and production relations is carried out in accordance with the law of the correspondence of production relations to the nature and level of development of the productive forces. This means the dependence of production relations on the productive forces. Radical changes in the productive forces require changes in production relations. In turn, relations of production can promote or hinder the development of productive forces.

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The fundamental role in production relations is played by ownership of the main means of production, but it is important whether it is public or belongs to individuals. Marxism believes that the quality of production relations depends on who owns the property. According to Marx and Engels, public property serves the interests of all, private property is used to enrich individuals through the exploitation of working people. To abolish the exploitation of man by man, to create Better conditions For the development of productive forces, Marxism considers it necessary to eliminate private ownership of the means of production, turning it into a public one.

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Social being is the material relationship of people to nature and to each other, arising in the process of the formation of human society and existing independently of social consciousness. Social consciousness - the spiritual side of the historical process - is not a collection of individual consciousnesses of members of society, but a holistic spiritual phenomenon that has a certain internal structure, including various levels and forms. Marxism comes from the fact that public consciousness, on the one hand, is a reflection of social life, and on the other hand, it has a relative independence. The determining role, in the final analysis, belongs to social being.

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The doctrine of the socio-economic formation One of the essential components of historical materialism is the doctrine of the socio-economic formation. Analyzing the history of the existence of the human race from ancient times to the 19th century, the founders of Marxism singled out a number of periods that have much in common and at the same time differ from each other. Historical materialism distinguishes five main socio-economic formations that differ from each other in the forms of ownership and production relations based on it: primitive communal, slave-owning, feudal, capitalist and communist.

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"Basis" and "superstructure" When analyzing the socio-economic formation, along with the use of such concepts as material and ideological relations, the philosophy of Marxism also uses the concepts of "basis" and "superstructure". These concepts are correlative and are closely related to each other. Under the basis is meant the economic structure of society, the totality of production relations of a given society. We can say that the basis is a form of material productive forces and production relations, designed to express the social nature of production relations as the economic basis of social phenomena. The superstructure is a set of social ideas, institutions and relations that arise on the basis of the existing economic basis. As historical development society, the activity of the superstructure increases, and it can have a significant impact not only on the functioning of its basis, but also on its change.

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The doctrine of the socio-economic formation Society passes in its development through a number of stages, or socio-economic formations, which differ from each other in the methods of production, that is, the level of development of the productive forces, the relations objectively developing on their basis (primarily property relations) as well as legal and political superstructure and spiritual culture. The efficiency of labor, its productivity, determines the advantage of one formation in relation to another. The transition from formation to formation is a transition from intra-qualitative (quantitative) changes to qualitative ones, i.e. means a revolution, a leap in the development of society.

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The scientific theory of communism K. Marx rethought the theory of classes and class struggle, first put forward by French historians of the early 19th century, about which he wrote: “What I did new was to prove the following: 1) that the existence of classes is associated only with certain historical phases of development production; 2) that the class struggle necessarily leads to the dictatorship of the proletariat; 3) that this dictatorship itself constitutes only a transition to the abolition of all classes and to a society without classes. On the basis of a materialistic understanding of history, Marxism developed scientific theory communism, the first stage of development of which in the 20th century began to be considered socialism.

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BASIC CONCEPTS Dialectical materialism is a trend in philosophy in which the world is viewed as a self-developing material system that does not need any otherworldly forces for its existence. Marxism is a worldview founded by Karl Marx and Friedrich Engels. The essence of Marxism lies in the dialectical-materialist approach to the world, in the recognition of the formational approach to history, according to which the development of society is ensured through the dialectics of productive forces and production relations. Materialism is a trend in philosophy that recognizes matter as the primary beginning of the existence of the world, recognizing adequate knowledge of the world by man.

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Historical meaning Marxism In understanding nature and society, Karl Marx and Friedrich Engels were materialists. Based on the philosophical work of Hegel and Feuerbach, they rethought idealistic dialectics and anthropological materialism, which resulted in the creation of a fundamentally new philosophical direction - dialectical materialism. Social practice has shown that Marxism's position on the world-historical mission of the proletariat and its dictatorship, on the disappearance of commodity-money relations in the era of socialism, turned out to be historically limited. But even now the dialectical method of analyzing social phenomena, the ideas of social justice and solidarity, the position that the free development of each is a condition for the free development of all remain relevant.

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CONCLUSION Many philosophical currents of the XX centuries. felt the influence of Marxist teaching, which became important element evolution of the spiritual culture of Western civilization. For several decades in Europe, Marxism served the oppressed classes (workers and peasants) as the blueprint for their revolutionary movements. The philosophy of Marxism throughout the entire historical period of the existence of the USSR was proclaimed the ideology of the state, considered as a tool for building socialism, capable of transforming into a communist society in the future. philosophical, economic, Political Views Marx and Engels still have a tremendous impact on society. In 1999, a massive survey was conducted in the UK, during which the largest thinkers of the outgoing millennium, who had the greatest influence on the fate of the world, were identified. The first, ahead of A. Einstein and I. Newton, was Karl Marx.

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Presentation Description Presentation Philosophy of Marxism. Feuerbach and Marx on slides

Fundamentals of Philosophy Module 2: History of Philosophy Topic 6. 0 Philosophy of Marxism Feuerbach and Marx. State autonomous educational institution middle vocational education Republic of Komi "Syktyvkar Humanitarian and Pedagogical College named after I. A. Kuratov" Podosenov Oleg Viktorovich 904-229-88-22 sgpc-phil@yandex. ru Syktyvkar,

Feuerbach and Marx The End of Classical German Philosophy Ludwigsburg Trier Eisenberg Rechenberg Landshut. London David Strauss (1808-1874) Bruno Bauer (1809-1882) Ludwig Feuerbach July 28, 1804 in Landshut Um. September 13, 1872 in Rechenberg Karl Marx Rod. May 5, 1818 in Trier Um. March 14, 1883 in London

Feuerbach and Marx The end of classical German philosophy The Young Hegelians The contradiction between Hegel's system and method The active force of history: "substance" or "self-consciousness"? Ludwig Feuerbach: anthropological materialism Anthropological principle in philosophy Philosophy of religion Karl Marx: historical materialism Marx's anthropology The concept of alienation Alienation of labor and its social and existential consequences Bourgeois society as a society of total alienation Materialistic understanding of history History as an objectively determined process The problem of social (historical) regularity Social classes as subjects of regular activity The concept of material production The structure of social reality: the material basis of society and its political and ideological superstructure Historical development as a change in socio-economic formations

The Young Hegelians David Strauss and Bruno Bauer D. Strauss The Life of Jesus Critically Revised (1835-1836) The Old and New Faith (1872) B. Bauer

Young Hegelians The contradiction between the system and Hegel's method ... Hegel was forced to build a system, and the philosophical system, according to the established order, had to end absolute truth of one sort or another. And the same Hegel, who emphasizes that this eternal truth is nothing but the logical (resp.: historical) process itself, sees himself compelled to put an end to this process, since he had to finish his system on something. Namely, it was necessary to imagine the end of history in this way: humanity comes to the knowledge of the absolute idea and declares that this knowledge of the absolute idea has been achieved in Hegelian philosophy. F. Engels. "Ludwig Feuerbach and the End of Classical German Philosophy".

The Young Hegelians The Contradiction Between Hegel's System and Method Taken as a whole, Hegel's teaching left wide scope for the most varied practical party views. The person who emphasized the Hegelian system might be quite conservative in each of these areas [religion and politics]. The one who considered the dialectical method to be the main one could, both in religion and in politics, belong to the most extreme opposition. Hegel himself, despite the rather frequent outbursts of revolutionary anger in his writings, in general, apparently, leaned more towards the conservative side ... By the end of the thirties, the split in his school became more and more noticeable. The struggle was still fought with a philosophical weapon, but no longer for the sake of abstract philosophical goals. F. Engels. "Ludwig Feuerbach and the End of Classical German Philosophy".

Young Hegelians "Substance" or "self-consciousness"? The first impetus came from Strauss' Life of Jesus, published in 1835. Bruno Bauer later opposed the theory of the origin of gospel myths set forth in this book, arguing that a number of gospel stories were fabricated by the gospel authors themselves. The dispute between Strauss and Bauer was conducted under the guise of a philosophical struggle between "self-consciousness" and "substance". The question of whether the gospel miracle stories arose from unconscious, tradition-based myth-making in the bowels of the community, or whether they were fabricated by the evangelists themselves, has grown into the question of what is the main acting force in world history: "substance" or "self-consciousness". F. Engels. "Ludwig Feuerbach and the End of Classical German Philosophy".

Ludwig Feuerbach Anthropological materialism Towards a critique of Hegel's philosophy (1839) The essence of Christianity (1841) Fundamentals of the philosophy of the future (1843) The question of immortality from the point of view of anthropology (1846) On spiritualism and materialism, especially in their relation to free will (1866) Eudemonism (1866-1869) Major works

Ludwig Feuerbach Anthropological principle in philosophy The unity of thinking and being, which was treated by the philosophy of Schelling and Hegel's identity, is real only in man - the only subject of thinking. But it is not only the ability to think that distinguishes man from animals: if he did not differ from animals in his sensations, he would not differ from them in thinking either. The essence of a person is, first of all, sensuality, manifested in a variety of experiences, striving for happiness, love, that is, life not only of the mind, but also of the heart. A person realizes himself as a person only in communication, basically sensual, with another person: the self-consciousness of “I” is mediated by the consciousness of “You”. Self-consciousness, therefore, is accompanied by the awareness of human essence as generic: - the desire for unity with another ("I" with "You") - awakens the awareness of belonging to the genus - which is the mind (= love); – moreover, this generic essence is recognized as identical in all individuals and forming their generic unity. But there is a contradiction between the generic essence of man and his individual existence: reason, for example (contrary to Kant) is limited only in the individual, but not in the genus. Religion is an attempt to overcome this contradiction.

Ludwig Feuerbach Philosophy of religion ... the concept of deity coincides with the concept of humanity. All divine determinations, all determinations that make God God, are determinations of the genus—definitions limited to the individual being, the individual, and not limited in the essence of the genus and even in its existence, since this existence, accordingly, manifests itself only in all people, taken as something collective. God is the concept of the genus as an individual, the concept or essence of the genus; he, as a universal essence, as the focus of all perfections, all qualities, free from the real or imaginary boundaries of the individual, is at the same time a separate, individual being. L. Feuerbach. "The Essence of Christianity".

Ludwig Feuerbach Philosophy of Religion Religion is not just the result of selfish deceit (although it is used for selfish interests) and ignorance (although misunderstanding of its roots and its actual function plays an essential role in its emergence and in its preservation in its existing - "alienated" - form) . The essence of religion is in the transfer of the generic essence of a person, which is not realized in an individual human existence, to an individual being and in the worship of this being as a kind of “ideal person”. As a result of such a transfer, this anthropomorphic ideal being is endowed with the attributes of the human race, which real human individuals are deprived of: immortality, power, omniscience, etc., in other words, the traditional attributes of the God of monotheistic religions. But such a resolution of the contradiction between the essence and existence of a person leads to "alienation" - the separation of human essence from the person himself, the opposition of the first to the second and - first ideal, and then real - the enslavement of a person by the fruit of his own imagination. This “alienation” must be overcome: it is necessary to return to the real, living “you” its rightful place in the thoughts, feelings and heart of the “I”, which is not rightfully occupied by God - this projection outside of human desires.

Karl Marx Historical Materialism Economic-Philosophical Manuscripts of 1844 (1844) The Holy Family (1845) German Ideology (1845-1846) The Poverty of Philosophy (1847) The Communist Manifesto (1848) Toward a Critique of Political Economy (1859) Capital (1867 et seq.) Major writings

Anthropology of Marx The concept of alienation Alienation (German Entfremdung, English and French alienation) is a philosophical and sociological category that expresses the objective transformation of a person’s activity and its results into an independent force that dominates him and is hostile to him, and the associated transformation of a person from active subject into an object of social process.

Alienation in the objectification of labor is not simply the acquisition by labor of an objective, external existence, but the transformation of objectified labor into an opposing, hostile labor force. Self-alienation in the labor process is the transformation of labor from a specifically human (essential) activity into something imposed from the outside, a means of satisfying animal needs. The alienation of human ancestral life is the transformation of the social (including nature transformed by labor) into an alien force that serves only as a means of individual survival. The alienation of man from man is the antagonization of human relations, caused by the appropriation of the product of labor by another person (not a worker) and the subordination of the labor process itself to him. Anthropology of Marx Alienation of labor and its social and existential consequences Four levels of alienation

Labor directly for the sake of needs (capital and labor are still combined) Barter (labor partly becomes a source of income) Division of labor and money (labor is entirely transformed into labor for the sake of earning) Agrarian labor and rent (capital and labor still appear in specific forms) Anthropology K. Marx Bourgeois society as a society of total alienation Free capital erases all natural and social certainty Stages of development of alienated labor

Materialistic understanding of history History as an objectively determined process ... Marx put an end to the view of society as a mechanical aggregate of individuals, allowing all sorts of changes at the will of the authorities (or, anyway, at the will of society and government), arising and changing by chance, and for the first time put sociology on a scientific basis, having established the concept of a socio-economic formation as a set of data of production relations, establishing that the development of such formations is a natural historical process. V. I. Lenin. "What are "friends of the people" and how they fight against the social democrats".

But the idea of ​​historical regularity seems to be self-contradictory, since history has human activity as its object. But if human activity is not subject to laws, historical knowledge cannot take the form of science, remaining just a collection of information. Materialistic understanding of history The problem of historical regularity The denial of free will (fatalism) does not save the scientific nature of history, since with the elimination of human specificity, the very subject of history is also eliminated. The recognition of laws in nature does not create difficulties: objects that do not have will and consciousness can easily be thought of as subject to laws. How can activity directed by will and consciousness be regulated by laws that, by definition, are independent of will and consciousness? Law - 1) an objective, essential, necessary, stable connection between phenomena; 2) a scientific position that reflects such a connection.

The behavior of collective communities can be regarded as objectively conditioned without denying the freedom of individual will. Examples of such communities are social classes, that is, groups of people occupying the same place in the system of social production. Materialistic understanding of history Classes as subjects of regular activity The existence and characteristics of classes do not depend on the will and consciousness of the members of society, but are conditioned by the structure and nature of production. And yet, historical regularity is conceivable, since the subjects of regular activity do not necessarily have to be individuals. The unity of significant characteristics of their individual members is manifested in the patterns of behavior of social communities. Public classes - large groups people, differing in their place in the system of social production.

In the social production of their lives, people enter into certain, necessary, relations independent of their will - relations of production, which correspond to a certain stage in the development of their material productive forces. The totality of these production relations constitutes the economic structure of society, the real basis on which the legal and political superstructure rises and to which certain forms of social consciousness correspond. K. Marx. "Toward a Critique of Political Economy". Materialistic understanding of history History as an objectively determined process

Materialistic understanding of history History as an objectively determined process People themselves make their own history, but they do not make it as they please, under circumstances that they did not choose themselves, but which are directly available, given to them and passed on from the past. K. Marx. "The Eighteenth Brumaire of Louis Bonaparte".

Materialistic understanding of history The concept of material production People can be distinguished from animals by consciousness, by religion - in general, by anything. They themselves begin to distinguish themselves from animals as soon as they begin to produce the means of subsistence they need, a step that is conditioned by their bodily organization. By producing the means of subsistence they need, people indirectly produce material life itself. K. Marx and F. Engels. "German Ideology".

Materialistic understanding of history The material basis of society and its political and ideological superstructure In the social production of their lives, people enter into certain, necessary, relations independent of their will - production relations that correspond to a certain stage in the development of their material productive forces. The totality of these production relations constitutes the economic structure of society, the real basis on which the legal and political superstructure rises and to which certain forms of social consciousness correspond. K. Marx. "Toward a Critique of Political Economy".

The Materialist Understanding of History Historical Development as a Change of Socio-Economic Formations At a certain stage of its development, the material productive forces of society come into conflict with the existing relations of production, or - which is only a legal expression of the latter - with the property relations within which they have been developing until now. From the forms of development of the productive forces, these relations are transformed into their fetters. Then comes the era of social revolution. With a change in the economic basis, a revolution takes place more or less quickly in the entire vast superstructure. K. Marx. "Toward a Critique of Political Economy".

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Karl Marx

German, born in the family of a lawyer. Prominent politician, philosopher, social theorist and economist. He spent a significant part of his life in France, Belgium and England. He considered himself a journalist, but his works are studied in the courses of philosophy, sociology, cultural studies, political science and economics

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Main concepts:

Productive forces (PS) are people, means of production (plants, factories, equipment, raw materials ...), as well as science; Production relations (RO) are relations between people regarding the production, distribution (sale, exchange) and consumption of produced material goods.

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Production relations (RO) and productive forces (PS) form the economic system, which is the BASIS for the institutions of the state, society, public relations. State, public institutions, public relations (spiritual, political, cognitive, moral) - act as a SUPERSTRUCTURE in relation to the economic basis.

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The basis is the leading structure, the superstructure depends on the basis, although it affects it. Base and superstructure are the two main components of the socio-economic structure. Socio-economic formation - a combination of the level of development of PS, software, public relations and political system at a certain stage of historical development.

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Marx identified the following types of formations: The primitive communal system (very low level PS and software); Slave-owning society (the economy is based on slavery); Asiatic mode of production - whose economy is based on the mass, collective, tightly controlled labor of free people - farmers in the valleys major rivers(Ancient Egypt, Mesopotamia, China); Feudalism (the economy is based on large landed property and the labor of dependent peasants);

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Capitalism (industrial production based on the labor of free, but not the owners of the means of production, hired workers); Socialist (communist) society - a society of the future, based on the free labor of equal people with state (public) ownership of the means of production and a fair distribution of labor products;

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The reason for the existence of classes and class struggle is private ownership of the means of production. The communist formation is non-antagonistic. Social ownership of the means of production reigns in it, relations of equality, collectivism, fraternity and mutual assistance are established.

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The transition from one formation to another is carried out due to the resolution of contradictions between the m / s by the base and the superstructure: the PS is constantly developing, improving (new technologies, discoveries), while the software remains the same. There is a conflict, a contradiction between the new level of PS and outdated software. Gradually or abruptly, the software comes into line with the new level of PS.

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Economic theory of Marxism:

In the capitalist system, the means of production are concentrated in the hands of a few owners, and the bulk of the working people are forced to hire them for work. wages. As a result, there is a process of alienation of the main working mass from the means of production (and, as a result, from the results of labor).

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The value of the product produced is much higher than the value of the workers' labor (in the form of wages). The difference between them, according to Marx, is surplus value, one part of which goes into the pocket of the capitalist, and the other part is invested in the development of production in order to obtain even greater profits in the future. The pursuit of profit inevitably leads the entire capitalist system to regular crises of overproduction: the impoverished population is unable to buy all the goods produced.

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Marxism saw a way out of this situation in the establishment of new, socialist (communist) socio-economic relations, in which: Private ownership of the means of production will be eliminated; The exploitation of man by man and the appropriation of the results of someone else's labor (surplus product) by a narrow group of people will be eliminated; Private ownership of the means of production will replace the public (state); Products, the results of labor will be shared among all members of society through fair distribution.

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Friedrich Engels:

Born in the family of a manufacturer in the city of Barmen (Rhine Province of Prussia). In 1844, in Paris, he met Marx and became his closest friend and colleague. Main works: Anti-Dühring, Dialectics of Nature.

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The meaning of the philosophy of Marxism:

In the philosophy of Marxism, materialism for the first time became dialectical (matter is constantly evolving, and does not stand still). All pre-Marxist philosophy explained social life from idealistic positions (the reason is God, the Absolute, upbringing, morality…). Marxism was the first to explain social life on the basis of materialistic (economic) positions.

Philosophy of Marxism

History teacher KSU "OSSH №21

city ​​of Temirtau"

Baltabaev Marat Bopyshevich

The philosophy of Marxism was naturally formed in Europe in the 40s of the 19th century as a theoretical reflection of profound changes in all aspects of Western European society.

Prerequisites for the emergence of the philosophy of Marxism:

- socio-economic: the establishment of capitalism in Europe as the dominant mode of production; manifestation

the contradictions of capitalism; the intensification of the class struggle and the entry of the working class into the arena of political struggle;

- theoretical: classical English political economy (labor theory of value) - A. Smith (1723-1790), D. Ricardo (1772-1823); French utopian socialism - A.K. Saint-Simon (1760-1825), C. Fourier (1772-1837); German classical philosophy - G. W. F. Hegel (1770-1831), L. Feuerbach (1804-1872);

- natural sciences: rapid growth of discoveries in science and technology; in particular, three great discoveries in natural science - the law of conservation and transformation of energy; discovery of the cellular structure of living organisms; Darwin's evolutionary theory.

Marxism -

Philosophy of Marxism how the doctrine of the dialectical process is an integral part of a broader doctrine - Marxism, which includes:

- philosophy; - economics (political economy); - scientific communism - socio-political problems.

The expression "dialectical materialism" is often used as a synonym for Marxist philosophy. However, it is not found in Marx and Engels, who spoke of "materialistic dialectics."

Friedrich Engels ( 1820 - 1895). German philosopher, one of the founders of Marxism, friend and associate of Karl Marx, co-author of his works. In 1848, together with Karl Marx, he wrote the Communist Manifesto. Author of scientific works "The role of labor in the process of turning a monkey into a man", "The origin of the family, private property and the state."

Basic ideas of Marxism presented in the following works:

- "Economic and Philosophical Manuscripts of 1844" - humanistic concept of man, its essence and mode of existence, overcoming its alienation;

- "Manifesto of the Communist Party", "Civil War in France", "18 Brumaire Louis Bonaparte" - substantiation of the world-historical mission of the proletariat ;

- "German Ideology", "Toward a Critique of Political Economy", "Capital" - materialistic concept of society and the categorical apparatus corresponding to it;

- "Anti-Dühring", "Dialectics of Nature" - problems of dialectics .

In solving epistemological issues, the founders of Marxism proceeded from the fact that a person cognizes the world with the help of the sense organs, which give him exact copies of reality in images.

K. Marx and F. Engels for the first time in the history of philosophy, the dialectical materialistic understanding was extended to society. Much attention was paid to the dialectic productive forces and production relations, whose unity forms mode of production.

The foundation, the theoretical basis of the philosophy of Marxism is dialectical materialism - the science of the most general laws of motion and development of nature, society and thought (according to F. Engels) . The materialistic nature of the philosophy of Marxism is manifested in the fact that it recognizes matter as the only basis of the existing world; consciousness is considered as a property of a highly organized form of matter, a specific function of the human brain, which has the ability to reflect the objectively existing world. The dialectical essence of Marxism is determined by the recognition of the universal interconnection of objects and phenomena of the world, which are in constant motion and development.

1. The philosophy of Marxism is dialectical materialism, i.e. unity of dialectics and materialism.

2. The philosophy of Marxism is materialistic, since it proceeds from the recognition of matter as the only basis of the world, considers consciousness as a property of highly organized matter, a function of the human brain.

3. It is called dialectical, since it recognizes the universal interconnection of objects and phenomena of the world, movement and development as a result of internal contradictions operating in it itself.

4. The essence of the revolutionary revolution made by K. Marx and F. Engels in philosophy is the spread of materialism to the understanding of the history of society, in substantiating the role of social practice. Supporters of Marxism believe that any materialism before K. Marx could not give a materialistic explanation of social life, that is, it was idealism in the understanding of society;

5. Marxist philosophers believe that no matter how diverse philosophical teachings are, all of them, explicitly or implicitly, have as their main theoretical point the question of the relation of consciousness to matter (the main question of philosophy).

6. Matter is the main category of philosophy. Matter as an objective reality is uncreated, eternal and infinite. Matter is characterized by such universal forms of its existence as motion, space and time. Motion is a universal way of existence of matter. There is no matter outside of motion, and motion cannot exist outside of matter.

7. Practice is the basis for the formation and source of knowledge, the main stimulus and purpose of knowledge, the criterion for the truth of the results of the process of knowledge. In contrast to agnosticism, dialectical materialism proceeds from the fact that the world is cognizable, human knowledge penetrates more and more deeply into the laws of being.

8. The universal laws of being operate in the world, that is, the laws of dialectics. These are: a) The law of transition of quantitative changes into qualitative ones; b) The law of unity and struggle of opposites; c) The law of negation of negation.

9. An integral part of the philosophy of Marxism is historical materialism as a philosophical concept of the historical process. Historical materialism is a concretization of the principles of dialectical materialism. World history is presented as a change of epochs under the influence of the contradiction between productive forces and production relations. A certain phase of the unity of the productive forces and production relations has been called the "mode of production". The progress of society is understood as the transition from one mode of production to another, more perfect and more economically efficient. Society, taken in its unity (the mode of production plus the political superstructure), received the name "Socio-economic formation" in Marxism.

Rationale materialistic understanding of history society is the central theme and most important achievement of Marxist philosophy. The young Marx explained the essence of the materialistic understanding of history as follows: "People make history themselves, but under circumstances beyond their control." And even brighter: "People are both authors and actors of their own drama." Marx gave a conceptual presentation of his views in 1859 in the preface to the "Critique of Political Economy", introducing a number of philosophical and sociological concepts ("productive forces", "production relations", "basis", "superstructure", "social revolution") , summarizing his discovery as follows: "It is not the consciousness of people that determines their being, but, on the contrary, their social being determines their consciousness."

When studying human society, the founders of Marxism proceed from the fact that the fundamental basis of social life is material production. To exist, a society must produce something.

According to K. Marx and F. Engels, material production is nothing more than the impact of people on nature in order to obtain the means of subsistence necessary for life, in particular, food, housing, clothing, etc. The most important thing in this process is labor people's activities.

The founders of Marxist philosophy assign an important role in material production to the productive forces of society and production relations and the relationship between them. The productive forces are those by means of which society influences nature and uses it for its own purposes.

The main role in material production, according to Marx and Engels, belongs to the social productive forces, which means the means of production created by society and, above all, tools of labor, as well as people who use them to create material wealth.

Importance in material production have industrial relations. Due to the fact that production has always been and is social, people, creating material values, are forced to enter into certain relations with each other - economic, political, ethical, etc. In addition, goods created in the process of material production are exchanged, distributed between people. Marxism calls these relations and other relations that arise in this case relations of production.

Fundamental role in industrial relations plays the ownership of the main means of production, but it is important whether it is public or owned by individuals. Marxism believes that the quality of production relations depends on who owns the property. According to Marx and Engels, public property serves the interests of all, private property is used to enrich individuals through the exploitation of working people.

In order to abolish the exploitation of man by man, to create better conditions for the development of the productive forces, Marxism considers it necessary to abolish private ownership of the means of production, turning it into a public one.

social life - these are the material relations of people to nature and to each other, arising in the process of the formation of human society and existing independently of social consciousness.

Public consciousness - the spiritual side of the historical process is not a set of individual consciousnesses of members of society, but a holistic spiritual phenomenon that has a certain internal structure, including various levels and forms. Marxism proceeds from the fact that social consciousness, on the one hand, is a reflection of social life, and on the other, it has relative independence. The determining role, in the final analysis, belongs to social being.

One of the essential components of historical materialism is the doctrine of socio-economic formation. Analyzing the history of the existence of the human race from ancient times to the 19th century, the founders of Marxism singled out a number of periods that have much in common and at the same time differ from each other. Historical materialism distinguishes five main socio-economic formations that differ from each other in the forms of ownership and production relations based on it: primitive communal, slave-owning, feudal, capitalist and communist.

"Basis" and "Superstructure"

When analyzing the socio-economic formation, along with the use of such concepts as material and ideological relations, the philosophy of Marxism also uses the concepts of "basis" and "superstructure". These concepts are correlative and are closely related to each other. Under the basis is meant the economic structure of society, the totality of production relations of a given society. We can say that the basis is a form of material productive forces and production relations, designed to express the social nature of production relations as the economic basis of social phenomena.

The superstructure is a set of social ideas, institutions and relations that arise on the basis of the existing economic basis. With the historical development of society, the activity of the superstructure increases, and it can have a significant impact not only on the functioning of its basis, but also on its change.

The doctrine of socio-economic formation

Society passes in its development through a number of stages, or socio-economic formations, which differ from each other in the methods of production, i.e., the level of development of the productive forces, the relations objectively developing on their basis (primarily property relations), as well as the legal and political superstructure and spiritual culture. The efficiency of labor, its productivity, determines the advantage of one formation in relation to another. The transition from formation to formation is a transition from intra-qualitative (quantitative) changes to qualitative ones, i.e. means a revolution, a leap in the development of society.

Scientific theory of communism

K. Marx rethought the theory of classes and class struggle, first put forward by French historians at the beginning of the 19th century, about which he wrote: “What I did new was to prove the following: 1) that the existence of classes is associated only with certain historical phases of the development of production; 2) that the class struggle necessarily leads to the dictatorship of the proletariat; 3) that this dictatorship itself constitutes only a transition to the abolition of all classes and to a society without classes. Based on the materialist understanding of history by Marxism, a scientific theory of communism was developed, the first stage of development of which in the 20th century began to be considered socialism.

The doctrine of man

An important merit of Marxist philosophy is the development of the doctrine of man. The initial, basic form of existence and characteristic of a person is labor - the process in which, according to Marx, man through his own activity mediates, regulates and controls the metabolism between himself and nature. Man is a creative being, he actively transforms nature, while animals only adapt to the natural conditions of life.

BASIC CONCEPTS

Dialectical materialism - direction in philosophy, in which the world is considered as a self-developing material system that does not need any otherworldly forces for its existence.

Marxism - worldview, the founders of which are Karl Marx and Friedrich Engels. The essence of Marxism lies in the dialectical-materialist approach to the world, in the recognition of the formational approach to history, according to which the development of society is ensured through the dialectics of productive forces and production relations.

materialism - direction in philosophy, recognizing matter as the primary beginning of the existence of the world, recognizing adequate knowledge of the world by man.

Historical Significance of Marxism

In understanding nature and society, Karl Marx and Friedrich Engels were materialists. They, relying on the philosophical work of Hegel and Feuerbach, rethought idealistic dialectics and anthropological materialism, resulting in the creation of a fundamentally new philosophical direction - dialectical materialism.

Social practice has shown that Marxism's position on the world-historical mission of the proletariat and its dictatorship, on the disappearance of commodity-money relations in the era of socialism, turned out to be historically limited. But even now the dialectical method of analyzing social phenomena, the ideas of social justice and solidarity, the position that the free development of each is a condition for the free development of all remain relevant.

CONCLUSION

Many philosophical currents of the XX century. felt the influence of Marxist teachings, which became an important element in the evolution of the spiritual culture of Western civilization. For several decades in Europe, Marxism served the oppressed classes (workers and peasants) as the blueprint for their revolutionary movements. The philosophy of Marxism throughout the entire historical period of the existence of the USSR was proclaimed the ideology of the state, considered as a tool for building socialism, capable of transforming into a communist society in the future.

The philosophical, economic, political views of Marx and Engels still have a tremendous impact on society. In 1999, a massive survey was conducted in the UK, during which the largest thinkers of the outgoing millennium, who had the greatest influence on the fate of the world, were identified. The first, ahead of A. Einstein and I. Newton, was Karl Marx.

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Marxism is a philosophical, political and economic doctrine and movement founded by Karl Marx in the middle of the 19th century. There are various interpretations of Marx's teachings associated with various political parties and movements in social thought and political practice. Political Marxism is a variant of socialism along with leftist anarchism, Christian socialism, and the non-Marxist part of democratic socialism/social democracy. (Founder of Marxism - Karl Marx)

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Marxism has already passed a long historical path and, being a living scientific doctrine, developed and corrected itself in accordance with changing historical conditions and verification of theoretical positions by practice and facts. If we do not count the era of the creation of the Marxist doctrine by Marx and Engels, we can single out two historical moments when the most rapid development of the Marxist doctrine took place. The first is connected with the era of the Russian revolutions of 1905 and 1917, when classical Marxism was significantly developed by V.I. Lenin. The second stage is connected with the comprehension of the practical experience accumulated by the Soviet state and the transition from the revolutionary dictatorship of the proletariat to a truly nation-wide state of “full” socialism from 1936 (new Soviet Constitution) to 1953 (the death of I.V. Stalin). After the death of I.V. Stalin, the gradual bourgeois degradation of the country's leadership, and after that of Soviet society as a whole, could not but affect the state of Marxist thought in the most detrimental way, although Marxism continued to develop creatively during these years (suffice it to mention that it was in the late Soviet years that the Marxist philosopher worked of such magnitude as E.V. Ilyenkov). Finally, the victory of the counter-revolution in 1991-93, the fall Soviet Union and the world socialist camp caused that state of the art Marxism, which is best described as a deep crisis.

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general characteristics

Traditionally, it is considered that great importance in Marx's theory, they have the following 3 provisions: the doctrine of surplus value (the political economy of capitalism), the materialist understanding of history (historical materialism), the doctrine of the dictatorship of the proletariat It is often customary to separate: Marxism as a philosophical doctrine (dialectical and historical materialism); Marxism as a doctrine that influenced scientific concepts in economics, sociology, political science and other sciences; Marxism as a political movement that affirms the inevitability of the class struggle and social revolution, as well as the leading role of the proletariat in the revolution, which will lead to the destruction of commodity production and private property, which form the basis of capitalist society and the establishment on the basis of public ownership of the means of production of a communist society aimed at a comprehensive development of each member of society;

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The program contains 10 items:

These measures will, of course, be different in different countries. However, in the most advanced countries, the following measures can be almost universally applied: 1. Expropriation of landed property and the conversion of land rent to cover public expenditures. 2. High progressive tax. 3. Cancellation of the right of inheritance. 4. Confiscation of the property of all emigrants and rebels. 5. Centralization of credit in the hands of the state through a national bank with state capital and with an exclusive monopoly. 6. Centralization of all transport in the hands of the state. 7. An increase in the number of state factories, tools of production, clearing for arable land and improving land according to the general plan. 8. The same obligation of labor for all, the establishment of industrial armies, especially for agriculture. 9. Connecting agriculture with industry, promoting the gradual elimination of the difference between town and country. 10. Public and free education of all children. Elimination of factory labor of children in its modern form. Connecting education with material production etc

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Karl Marx

The economic theory of Karl Marx was different in that he did not consider the capitalist system "natural" and "eternal" and always said that there would be a revolution. This revolution will sweep away the capitalist system and replace it with another, where there will be no place for private property, inequality and poverty. Karl Marx believed that a capitalist society would necessarily turn into a socialist one through revolutionary intervention and not otherwise. He made such conclusions based on the study of the economic law of development. modern society. One of the main foundations for the advance of socialism is the accumulation of capital. The capitalists create more and more of their industries, syndicates, cartels, etc., while the wage workers only become poorer, which in itself cannot continue indefinitely. According to his theory, capitalism must perish because of internal contradictions that cannot be resolved peacefully. Almost all the works of Karl Marx concern this issue, primarily Capital. Marx's main conclusion from this theory was that it was impossible to reconcile the bourgeoisie and the proletariat within the existing system. Karl Marx also argued that this would not be permanent, because with the accumulation of capital, the need for machines and new technologies increases due to high competition, and the need for human labor also decreases. Such a strategy leads to greater enrichment of some (the bourgeoisie) and impoverishment of others (the proletariat), as they are increasingly left without work. Karl Marx (1818 - 1883) - a German scientist who was engaged in many sciences. Yet his main studies were in the field of political economy. He is also one of the most famous socialist thinkers. He is known to many as the author of The Poverty of Philosophy (1847), The Critique of Political Economy (1859), Capital (1867) (1st volume). Marxism is a new doctrine of new views and values, which was preached by Karl Marx.

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Evolution of Marx's views and prior influences

In the work of Marx, two periods are distinguished: Early Marx - in the center of his attention is the problem of alienation and ways to overcome it in the process of revolutionary practice. A society free from alienation Marx calls communism. Late Marx - in the center of his attention is the opening of the economic mechanisms ("basis") of world history, over which the spiritual life of society (ideology) is built on. A person is perceived as a product of production activity and as a set of social relations. Vladimir Ilyich Lenin pointed to three sources of Marxist teaching: English political economy, German classical philosophy, and French utopian socialism. Marx, proceeding from these sources, nevertheless, subjected them to critical reflection and processing. The result of which was Marxism as a new stage in the development of social thought.

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The economic doctrine of Marx

Marx's main work in the economic sphere is Capital. The object of Marx's criticism are the mercantilist, classical and vulgar schools. The main value and scientific novelty of Marx's work lies in the comprehensive study of the specific commodity labor power. As a result of the analysis, Marx singled out and separately studied surplus value as an independent economic phenomenon. This made it possible to scientifically explain the source and nature of capital gains, as well as various forms economic exploitation.

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Karl Marx about the product and its properties. Money and its functions

According to Marx, the production of various goods dominates in capitalist society. Based on this, he begins his research in the field of product analysis. According to him, the product has two functions: the ability to satisfy the needs of the person himself (consumer value); the possibility of being exchanged for another commodity, which this moment is more necessary (exchange value). Marx believed that production as a whole is an already established system of human relations, in which all goods must be equal in exchange. Therefore, labor in itself is common to all commodities in general, and not labor in any particular area of ​​production. The magnitude of value is that quantity of labor or labor time which is socially necessary in order to produce any use-value. According to Karl Marx, when people compare their various products, they are unconsciously comparing their own different kinds labor. A commodity is, in fact, the essence of the time that has been worked out and which, as it were, “froze” in these goods. Marx suggested that labor has a dual character. After he finished with the analysis of labor, he turned to the analysis of the properties of money. Karl Marx studied the origin of money for some time, and then took up the historical process of the development of money as such. In his opinion, money is only the highest product of the development of commodity exchange and the production of goods. Marx also engaged in a detailed analysis of the functions of money, especially at the beginning of his work Capital.

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When society reaches a certain stage in the development of commodity relations, money becomes capital. The formula of commodity-money relations begins to look like this: T - D - T (goods - money - goods). According to Marx, surplus value is an increase in the initial value of money that has been invested in circulation. In his opinion, it is this increase in the original value that makes money capital. There are at least two prerequisites for the emergence of capital: the accumulation of money in the hands of individual citizens with a sufficiently high level of development of production itself; the presence of free workers who are now not "attached" to any land or any production. On the other hand, these people have nothing but their labor force.

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The influence of Marxism on world development

In the XX century. Marxism was one of the most influential trends in socio-political and economic thought, economic, social and political theory and practice. For more than a century, in all countries of the world, both radicals and reformists have been inspired by the ideas of Marx. In the states of Europe, Asia, Africa and Latin America, whose governments followed the principles of Marxism, by the end of the 80s of the XX century. About one third of the population lived the globe. For more than 70 years, Marxism was the dominant ideology in the USSR. To this day, it remains so in China, Cuba, North Korea. In the West, it is recognized that the work of K. Marx is characterized by brightness and originality, contains many brilliant and strong points. Many ideas of K. Marx are still highly valued even among non-Marxists. He is the father of modern production cycle analysis. Many modern theories are rooted in the teachings of K. Marx.

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