Socialism: Utopian and Scientific - MIA

More documents

Recommendations

Info

Socialism: Utopian and Scientific (Chpt. 1)To make a science of Socialism, it had first to be placed upon a real basis.Next: The Science of DialecticsNotes[1] This is the passage of the French Revolution:"Thought, the concept of law, all at once made itself felt, and against this the old scaffolding of wrongcould make no stand. In this conception of law, therefore, a constitution has now been established, andhenceforth everything must be cased upon this. Since the Sun had been in the firmament, and the planetscircled around him, the sight had never been seen of man standing upon his head — i.e., on the Idea —and building reality after this image. Anaxagoras first said that the Nous, reason, rules the world; butnow, for the first time, had men come to recognize that the Idea must rule the mental reality. And thiswas a magnificent sunrise. All thinking Beings have participated in celebrating this holy day. A sublimeemotion swayed men at that time, an enthusiasm of reason pervaded the world, as if now had come thereconciliation of the Divine Principle with the world."[Hegel: "The Philosophy of history", 1840, p.535]Is it not high time to set the anti-Socialist law in action against such teachings, subversive and to thecommon danger, by the late Professor Hegel?(2 Engels refers here to the works of the utopian Socialists Thomas More (16th century) and TommasoCampanella (17th century).[3] From The Revolution in Mind and Practice, p.21, a memorial addressed to all the "red Republicans,Communists and Socialists of Europe", and sent to the provisional government of France, 1848, and also"to Queen Victoria and her responsible advisers."Socialism: Utopian and Scientifichttp://www.marxists.org/archive/marx/works/1880/soc-utop/ch01.htm (10 of 10) [23/08/2000 17:41:05]
Socialism: Utopian and Scientific (Chpt. 2)Fredrick EngelsSocialism: Utopian and ScientificII[The Science of Dialectics]In the meantime, along with and after the French philosophy of the 18th century, had arisen the newGerman philosophy, culminating in Hegel.Its greatest merit was the taking up again of dialectics as the highest form of reasoning. The old Greekphilosophers were all born natural dialecticians, and Aristotle, the most encyclopaedic of them, hadalready analyzed the most essential forms of dialectic thought. The newer philosophy, on the other hand,although in it also dialectics had brilliant exponents (e.g. Descartes and Spinoza), had, especially throughEnglish influence, become more and more rigidly fixed in the so-called metaphysical mode of reasoning,by which also the French of the 18th century were almost wholly dominated, at all events in their specialphilosophical work. Outside philosophy in the restricted sense, the French nevertheless producedmasterpieces of dialectic. We need only call to mind Diderot's Le Neveu de Rameau, and Rousseau'sDiscours sur l'origine et les fondements de l'inegalite parmi less hommes. We give here, in brief, theessential character of these two modes of thought.When we consider and reflect upon Nature at large, or the history of mankind, or our own intellectualactivity, at first we see the picture of an endless entanglement of relations and reactions, permutationsand combinations, in which nothing remains what, where and as it was, but everything moves, changes,comes into being and passes away. We see, therefore, at first the picture as a whole, with its individualparts still more or less kept in the background; we observe the movements, transitions, connections,rather than the things that move, combine, and are connected. This primitive, naive but intrinsicallycorrect conception of the world is that of ancient Greek philosophy, and was first clearly formulated byHeraclitus: everything is and is not, for everything is fluid, is constantly changing, constantly cominginto being and passing away. [A]But this conception, correctly as it expresses the general character of the picture of appearances as awhole, does not suffice to explain the details of which this picture is made up, and so long as we do notunderstand these, we have not a clear idea of the whole picture. In order to understand these details, wemust detach them from their natural, special causes, effects, etc. This is, primarily, the task of naturalscience and historical research: branches of science which the Greek of classical times, on very goodgrounds, relegated to a subordinate position, because they had first of all to collect materials for thesesciences to work upon. A certain amount of natural and historical material must be collected before therecan be any critical analysis, comparison, and arrangement in classes, orders, and species. Thefoundations of the exact natural sciences were, therefore, first worked out by the Greeks of theAlexandrian period [B] , and later on, in the Middle Ages, by the Arabs. Real natural science dates fromthe second half of the 15th century, and thence onward it had advanced with constantly increasingrapidity. The analysis of Nature into its individual parts, the grouping of the different natural processeshttp://www.marxists.org/archive/marx/works/1880/soc-utop/ch02.htm (1 of 6) [23/08/2000 17:41:11]
Page 1 and 2: Written: Between January and March
Page 3 and 4: MIA (français) - Engels: Socialism
Page 5 and 6: Socialism: Utopian and Scientific (
Page 27: Socialism: Utopian and Scientific (
Page 49 and 50: 1877: Anti-Duhringboth his Kritisch
Page 51 and 52: 1877: Anti-DuhringIII were combined
Page 53 and 54: 1877: Anti-DuhringPart III: Sociali
Page 55 and 56: Encyclopedia of Marxism: Larepublic
Page 57 and 58: Encyclopedia of Marxism: LaFrench s
Page 59: MIA - Engels: L'evoluzione del soci

Socialism: Utopian and Scientific - MIA

Create successful ePaper yourself

Delete template?

Save as template?