The Philosophy of Marxism

The philosophy of Marxism occupies a unique place in the university curriculum within the post-Soviet space. This is closely tied to the attitudes toward Marxist philosophy and Marxism as a whole (which encompasses, in addition to philosophy, economic and socio-political doctrines) in the Soviet Union, on one hand, and in post-Soviet states, on the other. In the former case, Marxism was proclaimed as the only true theory explaining the laws governing the functioning and development of nature and society, transformed even beyond ideology into a variant of Soviet religion. Following the collapse of Soviet authority, however, it has been effectively condemned and blamed for nearly all our misfortunes. This reaffirms M. O. Berdyaev's observation about the contradictory and maximalist nature of the Russian character (and indeed, not only the Russian character in this instance).

Regarding the accusations against Marxism for our past, and especially our current woes, they are unconvincing, although the issue of a scholar's responsibility for their inventions and theories is indeed pressing today. As for the attitude towards Marxism and Marxist philosophy, specifically as a theory, it should be treated like any theory, any philosophy, which contains both rational, truthful elements and transient components that held significance for their time but have not been validated through historical development. Yet, one thing is undoubtedly clear—the immense influence of Marxism on the entire social sciences of the 20th century, as well as on our understanding of humanity and society.

In some contemporary textbooks and educational materials, Marxist philosophy is categorized under German classical philosophy, which is not entirely accurate. While its undeniable connection to German classical philosophy and the broader philosophical tradition originating in the Enlightenment exists, as noted by both K. Marx and F. Engels, it should nonetheless be regarded as one of the strands of non-classical philosophy.

What distinguishes classical philosophy from the non-classical philosophy that emerged in the mid-19th century? Firstly, it lies in their understanding of the world and humanity. Classical philosophy posits that the world is rational (for ancient and medieval philosophy, the world is rational in a literal sense; for modern philosophy, this is figurative: it is governed by laws). In contrast, non-classical philosophy often begins with the "irrationality," lack of system in the world, and the absurdity of human existence within it.

Secondly, for classical philosophy, a human being is a rational creature, and reason is its defining characteristic. Non-classical philosophy, however, draws attention to other aspects of human existence: its somatic, unconscious, and irrational elements.

Thirdly, classical and non-classical philosophies understand the function of philosophy differently. Classical philosophy considers the primary function of philosophy to be the apprehension of truth and, based on this, the education of individuals. Accordingly, every philosopher worthy of the title articulates fundamental principles and provides answers to all questions of the existence of the world and humanity. Non-classical philosophy questions the pursuit of truth, seeing the task of philosophy as transforming life, assisting humanity in the "affair of life," and providing a system of values. It does not aspire to present a comprehensive picture of the world but rather emphasizes specific aspects and moments of human existence. Marxist philosophy occupies an intermediate position between classical and non-classical philosophies. It shares classical philosophy's view of the world and the role of human reason. However, it does not hold that philosophy must answer all existential problems; rather, it sees itself as a method for understanding and transforming the world. In spirit, Marxist philosophy belongs more to the modern era than to classical thought.