Bøger i Sovietica serien

As this century nears an end, it has become increasingly clear that Georg Lukacs is one of the most ta.1ented intellectuals of our time, not only in the Marxist tradition, but in general.

The purpose of this study is to describe the development of philosophy in Poland since the end of the Second World War and the development of Marxist-Leninist philosophy which, owing to international political events, has assumed an impor tant role in the intellectual life of contemporary Poland.

In the process of an experiment on blood transfusion, Aleksandr Aleksandrovich Malinovsky, better known as Bogdanov, had exchanged his blood with that of a critically ill malaria victim in hopes of saving both the patient and his blood.

Peter Chaadaev emerges from the pages of history as one of Russia's most provocative and influential thinkers. we have not attempted to write a complete biographical study of Chaadaev, nor have we tried to offer an analysis of Chaadaev's philosophy.

Situated between the ideological exigencies of the Soviet system with its Marxist-Leninist `theoretical foundation' and the need for an objective account of philosophy's past, Soviet history of philosophy displays the characteristic features of Soviet philosophy as a whole, including a forceful reappearance of its Hegelian background.

At the end of the nineteenth century he was the leader in putting Russian progressive culture in touch with Western Marxism, breaking away from Populism and, at the same time, resuming materialistic tradition within Russian progressive thought.

"I should venture to assert that the most pervasive fallacy of philosophic thinking goes back to neglect of context. III John Dewey " . . . philosophers do not grow like mushrooms, out of the earth; they are the outgrowth of their period, their nation, whose most subtle, delicate and invisible juices abound in the philosophical ideas. ,,2 Karl Marx Few issues are more heatedly debated in contemporary philosophy circles than that of con textual ism vs. foundationalism. The genesis for the debate was the publication in 1979 of Richard Rorty's Philosophy and the Mirror of Nature, which announ~ed the death of traditional philosophy. By "traditional" here is meant the quest for a certain or apodictic bedrock upon which an overall general theory or schema might be erected. This approach, for Rorty, characterized most previous philosophy, but especially the era from Descartes to Kant. Further, the three major philosophic thinkers of the 20th century, Dewey, Heidegger, and Wittgenstein, each initially tried to construct a foundational philosophy but each of the three, in his later work, broke free of the Kantian conception of philosophy as foundational, and spent his time warning us against those very temptations to which he himself had once succumbed. Thus their later work is therapeutic rather than constructive, edifying rather than systematic, designed to make the reader question his own motives for philosophizing rather than to 3 supply him with a new philosophical program.

As this century nears an end, it has become increasingly clear that Georg Lukacs is one of the most ta.1ented intellectuals of our time, not only in the Marxist tradition, but in general.

Papers presented at the First International Slavic Conference held in Banff, Alberta, Canada on September 4-7, 1974