This book traces the development of Dialectical Logic within the history of modern western philosophy, culminating in Marx s materialist dialectics. It brings out the essential contours of Logic through a detailed exposition of the ontological and epistem.

"Texts selected for this collection are not the only texts dedicated to Hegel and dialectics but they are representative of Ilyenkov's main themes and interests."--Back cover.

Tom1. Abstraktnoe i konkretnoe -- Tom 2. Kategorii -- Tom 3. Ideal -- Tom 4. Dialekticheskai︠a︡ logika -- Tom 5. Dialektika idealʹnogo.

The question of the identity of thought and being occupies an important place in the history of philosophy. Engels, addressing this question, wrote: "Is our thought capable of knowing the real world, can we in our ideas and concepts of the real world form a true reflection of reality? In philosophical language this question is called the question of the identity of thought and being. The vast majority of philosophers answer this question affirmatively.".

- a model, a norm, an ideal image, determining the mode and nature of behavior of an individual or a class in society. Creativity in accordance with an ideal, the shaping of natural materials in accordance with an ideal, constitute a specifically human form of life-activity distinguishing it from the activity of animals. As a universal aspect of goal-directed activity, the ideal appears in all spheres of the life of society: social, political, moral, esthetic, etc. The category of the ideal (...) has profound social meaning. Over the centuries, progressive classes have, in the struggle against outdated forms of societal relations, embodied their enthusiasm in the high ideals of liberty, equality, and fraternity. In our day, the ideal of the laboring masses of the entire world is communism, the building of a communist society, which is being effectuated in the USSR. "Each new step toward the shining peaks of communism," states the CPSU Program, "inspires the laboring masses of all countries, and constitutes vast moral support in the struggle for the liberation of all peoples from social and national oppression, accelerates the triumph of the ideas of Marxism-Leninism on a world scale". (shrink)

The article by D. I. Dubrovskii, "Brain and Mind" [Mozg i psikhika], published in Voprosy filosofii, No. 8, produced in me not only the desire to debate but also the desire to refrain, in that debate, from employing the tone he used. For that reason it seems necessary to me to list the points on which neither I nor, as I understand it, F. T. Mikhailov desires to take issue with the author of "Brain and Mind," because on these matters (...) we are entirely in agreement with him. To proceed in this fashion is necessary not for the sake of academic courtesy, but precisely in order to denote more clearly the actual points of difference between our positions, and then to let the reader decide which path he prefers. (shrink)

E. V. Il'enkov is regarded as perhaps the most "Spinozist" of Soviet philosophers. He used Spinoza's ideas extensively, especially in developing his concept of the ideal and in his attempts to give a more precise philosophical formulation to the "activity approach" of the cultural-historical school of Soviet psychology. A more detailed analysis reveals, however, that Il'enkov's reception of Spinoza was highly selective, and that there are substantial differences between them.

E. V. Il’enkov proceeded from the classical philosophical notion of Beauty considered in organic unity with Truth and Good. Following Marx, he regarded the sense of Beauty, the supreme mental feeling, as a product of history. Il’enkov insisted on the universal character of this feeling, for its basis is an activity of imagination which also lies at the root of any creative work. His criticism of modern art rested on analysis of the process of disintegration of personality, its capabilities within (...) industrial civilisation to break the natural tie between Truth, Good and Beauty. (shrink)

E. V. Il'enkov proceeded from the classical philosophical notion of Beauty considered in organic unity with Truth and Good. Following Marx, he regarded the sense of Beauty, the supreme mental feeling, as a product of history. Il'enkov insisted on the universal character of this feeling, for its basis is an activity of imagination which also lies at the root of any creative work. His criticism of modern art rested on analysis of the process of disintegration of personality, its (...) capabilities within industrial civilisation to break the natural tie between Truth, Good and Beauty. (shrink)

As it happened, I became acquainted with E.V. Il'enkov quite late, in the mid- or even the late 1960s. It was only a bit more than ten years before his death that I began to feel at home in his house, was able to visit without calling ahead, and was able to call him by his first name and the familiar "you"—that is, like many, many of not only his true friends but also like-minded thinkers, who became his close (...) acquaintances, most of whom justly considered themselves his pupils … The door would open wide, and Olia, Professor K.I. Salimova, Eval'd's wife and most devoted friend, not at all surprised by the unexpected guest and seemingly even quite happy at his arrival , would try first to draw him into the kitchen and feed him … which she more often than not succeeded in doing. I am not talking about myself: there were always many guests, and this is precisely how they arrived at the Il'enkovs' apartment. Recently, a critic in Literaturnaia gazeta recalled those whom he met in Eval'd's apartment in the 1960s: "This was a tight circle of like-minded thinkers," wrote the critic. "But some of them are no longer with us, while most are far away, beyond our borders." Obviously, he had not been in the house often or had forgotten things over the distance of years. There was no "circle," nor could there have been one—not with this host, not with his lifestyle and way of relating to people. I met a good hundred fine and various people in Eval'd's home: I.N. Korzhavin, V. Davydov, A. Meshcheriakov, S. Vinogradova, N. Dubinin, V. Zinchenko, A. Zinov'ev, Iu. Kamiakin, and … indeed, five pages would not be enough to list the quite famous and the not-quite-so-famous, simply ordinary people with no claim to fame. Nazym Khikmet, A.N. Leont'ev, and B.M. Kedrov were friends of the house … Ever new faces, figures, and words come to mind. I cannot forgive myself: once Eval'd Vasil'evich wanted to take me along to Iurii Liubimov's to read his play Neither God nor Tsar nor Hero … [Ni bog, ni tsar' i ni geroi], but I had some other business, something so important that I do not even remember now what it was, and it is probably not worth remembering. But most likely I was too timid to appear uninvited at the house of a person burning with creativity. The same thing happened with Galich … Eval'd liked especially his song about Zoshchenko. He did not sing it; he narrated it, but in such a way that tears always came to one's eyes. (shrink)

В монографии исследуется одна из основных проблем современной онтологии: вопрос о характере отношения "человек-мир" в контексте динамической, становящейся реальности. Авторы книги предпринимают попытку осмысления данной проблемы.

Durkheim écrit ce livre avec un but double : d'abord il voulait expliquer ce qui crée une société, ce qui la tient ensemble ; ensuite il voulait éclaircir l'influence qu'a la société sur la pensée logique. Pour Durkheim, la religion est la clé utilisée pour déverrouiller ces deux problématiques.Dans ce livre, Durkheim argumente que les représentations religieuses sont en fait des représentations collectives : l'essence du religieux ne peut être que le sacré. Il est une caractéristique qui se trouve universellement (...) dans toutes les religions. Le sacré, être collectif et impersonnel, représente ainsi la société elle-même. Ensuite il argumente que la société a un impact majeur dans la genèse de la pensée logique. C'est la société qui fournit à l'individu les catégories (le temps, l'espace, le nombre etc.) et les concepts nécessaires pour la pensée logique. (shrink)

В книге предлагается оригинальная трактовка глобальной эволюции, раскрывается содержание концепции планетарной и универсальной эволюции, основных принципов и методов их изучения.

--Filosofīi︠a︡, kak dukhovnoe di︠e︡lanīe.--Filisofīi︠a︡ i zhiznʹ.--O vozrozhdenīi filisofskago opyta.