Presentation on the topic of Marxism. Marxism as an economic school

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Lesson No. 1133 Lesson No. Lesson topic: Lesson topic: Philosophy of Marxism Philosophy of Marxism

Relevance Relevance Marxism had a great influence on both domestic and Western V.I. Lenin and G.V. Plekhanov. thinkers, he significantly expanded the horizon of philosophical thought, turning to the problems of labor, alienation, power, ideology, which had not previously received proper understanding. The development of the ideas of the philosophy of Marxism in our country is associated with the works

Plan 1. 1. Formation of Marxist philosophy 2. Dialectical materialism 3. Historical materialism 4. Marxist philosophy in Russia

The formation of Marxist philosophy The philosophy of Marxism arose in the middle of the 19th century Karl Marx Friedrich Engels The founders of Marxism. Initially they were supporters of Hegel's philosophy and belonged to the Young Hegelians.

Stages of the development of Marxist Stages of the development of Marxist philosophy of philosophy .. revolutionary democracy to dialectical and stage 1 The transition of Marx and Engels from idealism and historical materialism Stage 2 Stage 3 Stage 4 Stage 5 Development of Marxist philosophy, expanding the range of problems and clarifying individual provisions The spread of Marxist philosophy in Germany , Italy in Russia Systematization and development of Marxist philosophy in the USSR Development of Marxist philosophy in Russia since 1991 Philosophy has ceased to be state.

Prerequisites for the emergence Prerequisites for the emergence of Marxist philosophy Marxist philosophy 1. The Industrial Revolution in Europe (XVIII-XIX centuries), which meant the transition from manual to machine labor; 2. The appearance on the historical arena of the proletariat with independent political demands; 1. Ideas of German classical philosophy (especially the philosophy of Hegel and Feuerbach); 2. Discoveries in the field of natural sciences: Darwin's evolutionary theory; Doctrine of cellular structure body; The law of conservation and transformation of energy. 3. 4.

1 .. 3 Characteristic features Characteristic features of Marxist philosophy of Marxist philosophy 2 The dialectical method is considered inextricably linked with the materialist principle 4 The center of philosophical research is transferred from the area of abstract reasoning to the area of material and practical activity of people The historical process is interpreted from a materialist position as a natural, logical process Dialectical-materialist views are associated with the interests of the proletariat, all workers, coinciding with the needs of social development.

Materialism and idealism Materialism and idealism

Dialectical Dialectical materialism materialism Dialectical materialism as Dialectical materialism as the philosophy of Marxism comes from the philosophy of Marxism comes from the idea of the objective idea of the objective unity of matter, space and the unity of matter, space and time. time. Space and time are interpreted as properties of material phenomena, as forms of their existence. This point of view is based on the achievements of mathematics and natural sciences

Engels' dialectical materialism of the continuous development of matter: Developed mainly by F. Engels (1820-1895). Based on the position of the primacy of matter relative to consciousness and the Three laws of dialectics 1. The law of the transition of quantitative changes into qualitative 2. The law of unity and struggle of opposites 3. The law of negation of negation Friedrich Engels

Historical Historical materialism materialism The essence of this direction lies in the materialistic understanding of the dialectical development of the history of human societies, which is a special case of the universal natural historical process. Historical materialism is an integral part of Marxist-Leninist philosophy and at the same time a specific component of the system of social sciences. Historical materialism is organically connected with dialectical materialism

Historical materialism The most important category of historical materialism is the concept of socio-economic formation - a historically determined stage in the development of human society. Marxism identifies the following socio-economic formations: -Primitive communal -Slaveholding -Feudal -Capitalist -Communist Karl Marx

Marxist philosophy in Russia Plekhanov substantiated and popularized the teachings of Marxism, developed and concretized its individual issues, especially in the field of social philosophy: the role of the masses and the individual in history, the interaction of the base and the superstructure, the role of ideology, etc. Plekhanov G.V d Plekhanov only sought to bring the Marxist theory of knowledge out of the dead ends of naive realism. He revealed the continuity of Marxism with the best traditions of the past and at the same time emphasized the need for its creative development.

Test questions Test questions  What are the theoretical sources of Marxism?  What is the materialist understanding of history based on?  What is social existence?  What is social consciousness?  What is socio-economic  What is the driving force of history according to K.  What is the essence of man according to K. Marx?  What is the essence of the materialist dialectic of K. formation? Marx? Marx?

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Description of the presentation 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 average vocational education Republic of Komi “Syktyvkar Humanitarian 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 Born. July 28, 1804 in Landshut Wm. September 13, 1872 in Rechenberg Karl Marx Rod. May 5, 1818 in Trier Wm. 14 March 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 Anthropology of Marx 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 natural activity The concept of material production Structure social reality: the material basis of society and its political-ideological superstructure Historical development as a change in socio-economic formations

Young Hegelians David Strauss and Bruno Bauer D. Strauss Life of Jesus, critically revised (1835-1836) Old and new faith(1872) B. Bauer Criticism of the history of Revelation (1838) Criticism of the Gospel history of the Synoptics (1841-1842)Major works

Young Hegelians Contradiction between Hegel's system and method... Hegel was forced to build a system, and the philosophical system, according to the established order, had to end with an absolute truth of one kind or another. And the same Hegel, who emphasizes that this eternal truth is nothing other than the logical (resp.: historical) process itself, sees himself forced to put an end to this process, since he had to finish his system somewhere. 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".

Young Hegelians Contradiction between Hegel's system and method Taken as a whole, Hegel's teaching left wide scope for a wide variety of practical party views. A person who gave primary importance to Hegel's system could be quite conservative in each of these areas [religion and politics]. The one who considered the dialectical method to be the main thing could belong to the most extreme opposition both in religion and in politics. Hegel himself, despite the rather frequent outbursts of revolutionary anger in his writings, in general, apparently, leaned more toward the conservative side... By the end of the thirties, the split in his school became more and more noticeable. The struggle was still carried out with philosophical weapons, 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's book The Life of Jesus, published in 1835. The theory of the origin of gospel myths outlined in this book was later opposed by Bruno Bauer, who argued that a number of gospel stories were fabricated by the authors of the gospels 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 stories of miracles arose through the unconscious, tradition-based creation of myths in the depths 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 Toward 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) Eudaimonism (1866-1869)Major works

Ludwig Feuerbach Anthropological principle in philosophy The unity of thinking and being, which was interpreted by the philosophy of identity of Schelling and Hegel, is real only in man - the only subject of thinking. But what distinguishes man from animals is not only the ability to think: if he did not differ from animals in his sensations, then he would not differ from them in thinking. The essence of a person is, first of all, sensuality, manifested in a variety of experiences, the desire for happiness, love, that is, the life of not only the mind, but also the heart. A person realizes himself as a person only in communication, which is basically sensual, with another person: the self-consciousness of “I” is mediated by the consciousness of “You”. Self-awareness, therefore, is accompanied by an awareness of the human essence as a generic one: - the desire for unity with another (“I” with “You”) - awakens the awareness of belonging to the race, - which is reason (= love); – and this generic essence is recognized as identical in all individuals and forms 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 race. 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 definitions, all definitions that make God a god, are definitions 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 species as an individual, the concept or essence of the species; 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 simply the result of selfish deception (although it is used for selfish interests) and ignorance (although misunderstanding of its roots and its actual function plays a significant role in its emergence and in its preservation in its existing – “alienated” – form) . The essence of religion is in the transference of the generic essence of man, which is not realized in individual human existence, onto an individual being and in the worship of this being as a kind of “ the ideal person". As a result of such a transfer, this anthropomorphic ideal being finds itself endowed with the attributes of the human race, which actual 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 the 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 the real, living “you” to its rightful place in the thoughts, feelings and heart of the “I”, not rightfully occupied by God - this projection outside of human desires.

Karl Marx Historical materialism Economic and philosophical manuscripts of 1844 (1844) The Holy Family (1845) German ideology (1845-1846) The poverty of philosophy (1847) Manifesto of the Communist Party (1848) Towards a critique of political economy (1859) Capital (1867 et seq.) Major works

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

Alienation in the objectification of labor is not simply the acquisition of objective, external existence by labor, but the transformation of objectified labor into an opposing force hostile to the 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. Alienation of human ancestral life is the transformation of the social (including nature transformed by labor) into an alien force, serving only as a means of individual survival. The alienation of man from man is the antagonism 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. Marx's Anthropology 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 united) Barter trade (labor partly becomes a source of income) Division of labor and money (labor entirely turns into labor for the sake of earnings) Agricultural 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 established sociology on a scientific basis, establishing the concept of a socio-economic formation as a set of data on 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 do they fight against the Social Democrats.”

But the idea of historical regularity seems internally contradictory, since history has human activity as its subject. But if human activity does not obey laws, historical knowledge cannot take the form of science, remaining simply a set 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 eliminated. Recognition of patterns in nature does not create difficulties: objects that do not have will and consciousness are easy to think of as subject to laws. How can activity directed by will and consciousness be regulated by laws that, by definition, do not depend on will and consciousness? Law – 1) objective, essential, necessary, stable connection between phenomena; 2) scientific position, displaying such a relationship.

The behavior of collective communities can be considered as objectively determined without denying the freedom of individual will. Examples of such communities are social classes, i.e. groups of people occupying the same place in the system of social production. Materialistic understanding of history Classes as subjects of natural activity The existence and characteristics of classes do not depend on the will and consciousness of members of society, but are determined by the structure and nature of production. And yet, historical regularity is conceivable, since the subjects of natural activity do not necessarily have to be individuals. Unity is manifested in the patterns of behavior of social communities significant characteristics their individual members. Social classes – large groups people who differ 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 - production relations that correspond to a certain stage of 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 history, but they do not do it as they please, under circumstances that they did not choose, 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 - by anything at all. They themselves begin to distinguish themselves from animals as soon as they begin to produce the means of life they need, a step that is determined by their bodily organization. By producing the means of life 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-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 of 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 Historical development as a change in socio-economic formations At a certain stage of their development, the material productive forces of society come into conflict with existing production relations, or - which is only the legal expression of the latter - with property relations within which they have so far developed. From forms of development of productive forces, these relations turn into their fetters. Then comes the era of social revolution. With change economic basis More or less quickly a revolution takes place in the entire enormous superstructure. K. Marx. "Toward a Critique of Political Economy".

The presentation was prepared by: Students of group No. 24 Kachanova Victoria Sergeevna Makarova-Zemlinskaya Alexandra Alekseevna

Slide 2: Founders

Karl Marx (1818 – 1883) Friedrich Engels (1820 – 1895)

Slide 3

The school of Marxism was founded in the mid-19th century. The main ideas were the theory of surplus value, average profit, reproduction and crises, and the division of human labor into two categories.

Slide 4: basic socialist principles:

means of production are public property; exploitation of human labor is not acceptable; pay for equal work should be the same for everyone; There should be full employment in society.

Slide 5

K. Marx: brought to the level of scientific theory the idea of the classics of political economy about the dual nature of labor; he established that exchange is an essential condition for transforming the product of labor into a commodity, determining the value of a product, and its sale; highlighted the concept of the market average cost of goods, around which prices fluctuate under the influence of supply and demand; redefined the subject of political economy; noted the progressive role of shareholder ownership; proved the advantages of collective forms of production over individual, private ones; justified the objectively inevitable increase in the role large enterprises and the process of emergence of monopolies;

Slide 6

created the theory of economic crises; created reproduction schemes; he created the doctrine of socio-economic formations, the reasons for their change based on the development of internal contradictions; revealed the essence of absolute rent; substantiated the theory of production price; gave general characteristics capitalist exploitation.

Slide 7: Works of F. Engels

“Sketches of Political Economy” (1843-1844) “The Condition of the Working Class in England”

Slide 8: Works of K. Marx

“Economic and philosophical manuscripts of 1844” “The Poverty of Philosophy” (1847) “Wage Labor and Capital” (1849) “On the Critique of Political Economy” (1859) “Capital”

Slide 9: Joint works of Marx and Engels

“German Ideology” (1846) “Manifesto of the Communist Party” (1848)

Slide 10: Disadvantages

inconsistent, largely one-sided application of the law of unity and struggle of opposites to the relations between the two main classes of bourgeois society; any phenomenon was considered from the position of unity and struggle of opposing sides. The founders of Marxism-Leninism emphasized only the struggle, noting that the resolution of the contradiction between the main classes of bourgeois society is possible only as a result of the destruction of one class by the other. Marxists underestimated the role of private labor property in the realization of the essential forces of man. Marxist theory overestimates the role of large-scale production in the economy of society, the importance of the process of crowding out small-scale production by large-scale production. the role of state property in the construction of a new system is unreasonably absolutized. K. Marx mistakenly believed that socialism is incompatible with commodity-money relations. Marx and Engels paid insufficient attention to the law of supply and demand; K. Marx unreasonably considered only the labor of hired workers to be the source of value, while ignoring the labor of entrepreneurs.

Main works

K. Marx F. Engels:

Capital Dialectics

Anti-Duhring

Key Ideas

K. Marx and F. Engels combined the dialectics of G. Hegel and the materialism of L. Feuerbach and from these positions explained nature, society and human thinking. Thus, they created a holistic, somewhat even a complete philosophical theory of “dialectical materialism.”

Key Ideas (continued)

A new interpretation of man. This being is not just a thinking one, cognizing the world, but an active one, changing this world (K. Marx).

Key Ideas (continued)

The main type of human activity is activity to change nature (material production). Marx formulated the law of the determining role of material production in the life of society. It is material production that will determine all other aspects of people’s lives: politics, art, science, etc.

Key Ideas (continued)

The main thing in Marxist philosophy–materialistic understanding of history (human society).

Its essence: “It is not social consciousness that determines social being, as previously thought, but, on the contrary, social being that determines social consciousness.”

The importance of ideas

The discovery of a materialistic understanding of history made it possible to look at society as a natural historical process developing according to objective laws (like nature).

Creation of a science of society (together with positivism)

The importance of ideas (continued)

Marxist philosophy, on the one hand, was a philosophical worldview.

On the other hand, it was a concept of a radical reorganization of society and was closely connected with political theory.

Neo-Marxism

In Russia (studied within the framework of Russian philosophy).

IN Western Europe there is a departure from orthodox Marxism and in the twentieth century it exists as neo-Marxism.

Neo-Marxism (continued)

Neo-Marxism is characterized by:

A critical attitude towards capitalism,

and to the Soviet version of socialism.

Heterogeneity. Two stand out

directions:

1. Humanistic (D. Lukács, A. Gramsci, etc.): emphasis on the problems of man as the true creator of history.

2.Scientist (T. Adorno, J. Habermas, etc.): emphasis on the study of social laws.

Presentation on the topic of Marxism. Marxism as an economic school

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

Slide 2: Founders

Slide 3

Slide 4: basic socialist principles:

Slide 5

Slide 6

Slide 7: Works of F. Engels

Slide 8: Works of K. Marx

Slide 9: Joint works of Marx and Engels

Slide 10: Disadvantages

Main works

Key Ideas

Key Ideas (continued)

Key Ideas (continued)

Key Ideas (continued)

The importance of ideas

The importance of ideas (continued)

Neo-Marxism

Neo-Marxism (continued)

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