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Professor Vranicki war Professor für theoretische Philosophie und für Geschichte des Marxismus an der Philosophischen Faklultät in Zagreb. Er war Dekan der Fakultät, Rektor der Universität in Zagreb, angesehenes Mitglied der JAZU, Forsher der Ideologiengeschichte der Arbeiterbewegung. Er hat zelreiche Bücher geschrieben. Das Buch Geschichte des Marxismus wurde als klasisches Werk auf zahrlreiche Sprachen in der Welt übersetzt.
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Da bih promislio postojeći odnos između marksizma i psihoanalize, prinuđen sam razmotriti sjecišta između ta dva teorijska polja, priče mu su oba uspostavljena neovisno od drugoga i čiji mogući oblici uzajamne referentnosti ne pred stavljaju očigledan sustav prevođenja. Nemoguće je, na primjer, tvrditi, iako se to često radilo, da psihoanaliza polju historijskoga materijalizma dodaje teoriju subjektivnosti, budući da je to polje u velikoj mjeri bi lo kon sti tui ra no kao negacija valjanosti i umjesnosti bilo kakve teorije subjektivnosti (iako, dakako, ne i same kategorije »subjekta«). Dakle, nijedan pojednostavljeni model nadopune ili artikulacije nije baš ni od kakve koristi. Problem se prije sastoji u pronalaženju indexa usporedbe između dva različita teorijska polja, ali to, zauzvrat, podrazumijeva iz gradnju novoga polja unutar kojeg bi usporedba imala smisla.
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My paper refers to Leszek Kołakowski’s Main Currents of Marxism: Its Origin, Growth, and Dissolution (Oxford: Clarendon Press 1987). Kołakowski’s intention was to write a textbook on the history of Marxism based on his lectures but his book is much more than that. It is a philosophical treatise in which Marx’s doctrine of mankind and the program of its liberation are critically analysed and reinterpreted. The core of Marx’s philosophy is the idea of man and the belief that the real existence of humans is not identical with their essence. Kołakowski shows that this belief is rooted in mythological thinking, the Platonic tradition, and in the Christian thought. A moral that follows from Kołakowski’s critical analysis of Marx’s doctrine is that man has never lived in a paradise and yet he perceives himself as banished thereof; that he will never enter a paradise and yet he cannot live without the faith that this is somehow possible. Therefore, what he should do is to have a minimum of common sense and skepticism related to it, for they would protect him against the traps laid by false prophets repeatedly asserting that they know the means to construct the paradise today or at least tomorrow.
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During the seventies and the eighties of the XX century, Gajo Sekulić was one of the few Marxist philosophers from former Yugoslavia, let alone BiH, who carefully analyzed strategies of global capital and clearly indicated the processes of fragmentation of resistance and fight for emancipation through strengthening of sovereignty, nationalism and xenophobia. The fact that he did not talk about Yugoslavia alone makes him a current and inspirational interlocutor even today. Likewise, Sekulić belongs to the realm of fruitful critical authors who question the perspectives for global response to global capital while following the footsteps of Marxist philosophical insights. In this sense, taking into consideration the contemporary context of global capitalism, the primary ideas in the work by Sekulić - the focus in this paper will be on his two books Philosophy and Proletariat (1980) and Class Awareness Phantom (1990) - definitely deserve their place in the contemporary emancipation discourse, the latter being the aim of this paper.
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The paper focuses on the historical-philosophical reflection on the work of Rosa Luxemburg, one of the most prominent figures in the history of social and political thought in the early 20th century. It highlights Luxemburg’s theoretical and practical contribution to shaping history and outlines the specific context of political events that Rosa Luxemburg explained in her work and that inspired her to act. In terms of theoretical analysis, the paper deals with Luxemburg’s perspective on the critique of revisionism, imperialism and militarism, which form the basic aspects of her theoretical work.
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Marksova tvrdnja da je rad svesna i svrsishodna delatnost i suština čovekove generičke prirode različito je interpretirana, ali nikada nije uspešno ostvarena. Shvatanje čovekovog rada samo kao ekonomske delatnosti (rad za zaradu) velikog broja građanskih ekonomista, pre i posle navedenog Marksovog stava, nije osporavanje Marksa, nego je stvar nepoznavanja i nerazumevanja suštine ljudskog rada.
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At the end of the 19th century, violent attacks by so-called anarchists gave the anarchist movement an increased amount of publicity. In the meantime, the success of “scientific socialism” promoted rationality to the rank of a new political doctrine. This article analyses the joint criticism of violence and materialism in the discourse of Gustav Landauer (1870-1919). The German philosopher and revolutionary made an original contribution to anarchism in theorising its incompatibility with violent means of action. He also made a crucial move for the theory of ideas in affirming that reason was not the solution, but often the cause of violence.
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The paper focuses on the interpretations of the concept of revolution in work of Rosa Luxemburg. It follows the basis of Luxemburg’s reflection on the revolution, their specific historical context and implications. The article outlines the controversy with revisionism, which, particularly in Luxemburg’s works, represents the first source of a theoretical grasp of the (socialist) revolution as a way of social change. Her conclusions and the methodological elaboration of the problem has been reflected in the evaluation of specific historical events (the Russian Revolution of 1905, the Great October Socialist Revolution of 1917 and the revolutionary events of November 1918 in Germany).
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Marxism, founded by Karl Marx, mainly presents sutureist analyzes of the social and reality of human beings. According to Marxism, art can be the whole spiritual or spiritual realm of reality, the material substructure of human society can exist and it can only be understood properly on this basis. It includes the spiritual reality of man, based on his entire social and historical existence, together with art, all superstructure activities such as ethics, politics, law, religion, philosophy, science. Another dimension is the spiritual reality of humanity, measuring it with its material reality. Of course, this is not a one-sided and sterile determination, but a reciprocal and dialectical relation and determination. But ultimately it is the material living conditions that are decisive. One cannot speak of a human culture and species without assuming material reality, nature; but once formed it has a determination over human spirituality and the natural reality of man. It transforms the immediacy of human natural reality with culture. Art, like all other spiritual fields of activity and institutions, cannot exist independent of class distinctions and interests shaped by production forces and relations. Class and ideological analysis of art occupies an important place in Marxist aesthetics. Art and art can serve the ruling classes as well as the oppressed classes. The field of art and political struggle cannot be completely isolated. In this statement; The differences and basic aspects of the Marxist Aesthetics and the aesthetic object have been studied by using the basic relational, descriptive research method in chronological order since aesthetics was first considered.
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The subject of the article is Tomasz Siewierski’s monograph devoted to Marian Małowist and his pupils, being an attempt to combine an intellectual biography with research on the scientific school. The article reflects on the result of a combination of these two research conventions together with specific detailed issues related to them, with particular emphasis put on the problem of Marxism in the work of the monograph’s protagonist.
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This paper presents the concepts of regionalization and globalization in the context of higher education. The analysis was carried out in the light of the explication of the concept of “soft power” of Chinese Marxism. The methodological basis of the work is the statement that globalization does not create a conflict between homogeneous and heterogeneous, moreover, the latter contributes to the topological flow of the global to the localized. The ambiguity of the driving forces of educational reforms is emphasized, which leads to the presence of only speculative constitution of globalization. Nevertheless, its consequences are a number of reforms and facts that have provided a good basis for revealing the phenomenon of glocalization of the educational landscape on the example of China. It was found that the specificity of the latest epistemological doctrine within the Western educational landscape is closely related to the postmodern method of knowledge production, the implementation of which leads to crisis and asynchronous changes in higher education. At the same time, Chinese Marxism reveals and intensifies a number of productive practices in Chinese higher education, which makes it part of China’s “soft power” in the global arena.
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The article reveals the peculiarities of the interpretation of ancient philosophy in two directions of Marxism – Soviet and Chinese. The author emphasizes the common and distinctive features of understanding philosophy in Soviet and Chinese philosophy. Proved that Soviet Marxism saw the most important stage in the formation and development of philosophy as a phenomenon of world culture in ancient philosophy. At the same time, Soviet thinkers tried to find the key points of ancient philosophy that would correlate with the main Marxist ideas. Also, based on the principles of Marxism, Soviet historians of philosophy analyzed and identified both common and commonplace moments in ancient Greek and ancient Chinese philosophy. It was revealed that Soviet and Chinese thinkers, first of all, try to find those moments in ancient philosophy that are directly or indirectly connected with Marxist philosophy – its principles, values, and ideas. At the same time, as part of the study of ancient philosophy, a whole corpus of translations from ancient Greek was carried out, although ancient Roman thinkers were less in demand for Soviet Marxism. Whereas, within the framework of Chinese Marxism, there is still a lot to be done in the context of the philosophical translation of the ancient heritage. However, argued thesis that to some extent, Chinese Marxism developed more intensively in the context of research of ancient philosophy. After all, in addition to purely ideological works devoted to the understanding of ancient philosophy, research began to develop actively in terms of comparative philosophy and classical reception studies.
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The article presents the results of the study of Chineseized Marxism in the philosophy and socio-political thought of the Soviet-era. The authors conducted historiographical studies of modern sources and analyzed the literature of the Soviet period. That made it possible to trace the formation of Ukrainian Chinese studies in the early 20-30s of the twentieth century, as well as to conduct a general review of attributive features of the reception of Chineseized Marxism conducted by Soviet scholars in the 60-80s of the twentieth was focused on the study of the socio-economic and ideological and political development of China. The research of Ukrainian-Chinese scholars is analyzed. Although they adapted to the general political and ideological tasks of Soviet society, they did not stop researching the history of ancient China, various aspects of economic development of this country, and studied different periods of Chinese philosophy, history, culture, and art. It is shown that under the ideological censorship of the totalitarian Soviet regime, in the publications of the Soviet period, scholars were forced to highlight the anti-Marxist and anti-socialist nature of Maoism, calling it petty-bourgeois and social-chauvinist teachings. Some Soviet sinologists considered it necessary to develop a special methodology for studying traditional Chinese philosophy, which would provide specific guidelines. It is concluded that this study provides an opportunity to expand knowledge about the method of reception of Chineseized Marxism, as well as help to enrich the philosophical and political science with comprehensive systemic knowledge.
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The article provides a comparative analysis of the philosophical and historical issues within the framework of Soviet and Chinese Marxism in the context of the origins of the formation and methodology of research, the features of the interpretation of the historical process and its patterns, as well as the role of the individual in history. It was revealed that although the works of Karl Marx became the key basis for both types of Marxism, but if the works of Grigoriy Plekhanov and Vladimir Lenin became important for Soviet thinkers, then for Chinese thinkers, the legacy of Michel Foucault became important. It is proved that their difference of understanding of the features and patterns of the historical process lies in the fact that Soviet thinkers, especially those of the post-war period, began to see the basis of the historical process not only in material, and economic relations. At the same time, Chinese Marxist philosophers emphasized the importance in philosophical and historical research to consider not only general moments, external, but also private, internal factors of the historical process. It is analyzed that both Chinese and Soviet Marxism claimed that within the limits of one specific historical society, people are included, regardless of their will and desire, in a certain system of material relations, which constituted their social existence. Soviet and modern Chinese thinkers emphasized the interconnectedness of outstanding personalities in history and the socio-political conditions in which they found themselves.
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The year 2017 was marked by the 100th anniversary of the October Revolution, in 2020 Vladimir Lenin’s150th anniversary was celebrated, in 2022 the 100th anniversary of the USSR formation was celebrated, so interest in Lenin’s literary heritage is increasing among Russian scholars. A new reading of Lenin’s books provides for studying them not as philosophical works, but as polemic texts. The material for the research was drawn from Lenin’s treatise Materialism and Empirio-Criticism. The purpose of this article is to analyze the concept of laughter as Lenin’s polemic tool. The research objectives are to identify the micro-conceptual set of the laughter macro-concept; to determine the functions of the studied concept; to reveal Lenin’s accompanying grammatical and lexical polemic tools; and to clarify the specific speech impact of Lenin’s polemic text. The author used the methods of literary and textual analysis, interpretation and comparative analysis. The research novelty is in the fact that this study analyzes Lenin’s text through the prism of the linguo conceptological approach. The author unfolds before the reader a set of Lenin’s polemic techniques, defining the contextual meaning of each of them. The author defines the technique of derision as a rhetorical tool and a method of verbal suggestive influence on the audience, which also can be qualified as a part of the self-presentation strategy.
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Review of: Katarina Peović, Sve što je čvrsto i postojano se pretvara u dim... historijski materijalizam kao metoda, kritika i analiza (Durieux, Zagreb, 2021, 168 str.)
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The subject of the research undertaken in this article is the philosophical and social thought of Emmanuel Mounier in terms of his views on the crisis of twentieth-century man and the way out of this crisis. The basic research problem is the question: is Mounier’s revolutionary personalism an alternative conception of how to apprehend the crisis of twentieth-century man and does it provide an answer to the challenges facing him? The research method I have used is a critical analysis of the source texts. The text also covers the problemat of the ideological currents that Mounier confronted in his writing. I have subjected these currents to analysis, indicating the attitude of personalism towards each of them. Finally, based on the source texts, I have identified the path of development of the human person and described the challenges he faced, at the dawn of a new era.
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Whether we think history has a definite logic of its own, or is merely the emergent quality of an irreducible contingency – it is usually taken as granted that it the same way in all its course. This is the case with some philosophers who argue against a conception of history as having an inherent logic. In this paper I present Postone’s critical reexamination of Marxian categories and argue that based on his project, we can criticize the presupposition of the “sameness” of history. For although there is no transhistorically valid “logic of history”, something like it is constituted by the functioning of capitalism’s elementary categories.
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In my article I recall the article written 131 years ago by Ludwik Krzywicki entitled “Capitalism and journalism”. Krzywicki, a Polish sociologist working in the Marxist paradigm, ruthlessly, but with great cognitive insight, formulated remarks regarding the field of journalism, which is entered and taken over by capitalism. The assessment of this fact is unequivocal: capitalism kills journalism by, among other things, exploitation of journalists’ creative forces, resignation from in-depth reflection in favor of providing sensational information, submission to publishers and shareholders. I compare Krzywicki’s diagnosis with the latest publications describing and diagnosing the field of journalism, and more broadly the media, to indicate that, firstly, that the thought of the Polish researcher is up-to-date, which stems from the fact that capitalism remains a mode of production focused on economic profit, and secondly, that capitalism in its neoliberal form threatens democracy.
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