Ralph Dumain :

Furthermore, while Cornforth's class analysis of the history of philosophy
may be broadly correct (though it is micro-incorrect in failing to account
for the subjective self-understanding of positivists and pragmatists), his
reduction of the contrast between Marxism and bourgeois philosophy to "two
camps" is Stalinist through and through.  Not only is he wrong about the
nature of the Stalinist camp, but he is wrong about the relationship of
Marxist to non-Marxist philosophies.  In practice, he treats Marxist
philosophy as a system opposed to other systems, though he denies doing 
so.  Like most philosophers influenced by diamat--in this period, 
especially--he was very good at exposing both the social roots and the
idealist blinders of bourgeois philosophy--i.e., at exercising the negative,
critical function of Marxist philosophy--but diamat as a constructive
philosophy remained primitive, underdeveloped, stagnant, locked into
formulas and authorities.  This is the tragedy of the whole tradition.

Others have endlessly criticized the logical structure of diamat over the
past century.  One could toss off hundreds of names.  The first that pop
into my mind are Scanlan, Norman, and 'Rosa Lichtenstein'.  There are some
who have argued that bad logic works to the advantage of bad
ideology--Popper, for example, and now 'Rosa'.  However, there remains more
to be said about this, even at this late date.  It is especially relevant 
for recalibrating the relations among intellectual traditions, my larger
project.


^^^^^^^
CB: These all sound like exercises of a negative critical function as well.
Where is an affirmative critique or an exercise of synthesis in materialist
dialectics or whatever the proper name for Marxist dialectics is ?

The synthetic development of Marxist dialectics would come out of the
revolutionary practice, as in actual revolutions in the SU and progeny, no ?



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