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A concise introduction to Hungarian Marxism-Leninism

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References

  1. Cf. Karl R. Popper,The Open Society and Its Enemies. London. 1957. Section vi of Chapter 3.

  2. Cf. Karl R. Popper,The Poverty of Historicism. London. 1957. p. 30.

  3. “I mean by ‘historicism’ an approach to the social sciences which assumes thathistorical prediction is their principal aim, and which assumes that this aim is attainable by discovering the ‘rhythms’ or the ‘patterns’, the ‘laws’ or the ‘trends’ that underlie the evolution of history.”op. cit. p. 3. For further definition of ‘essentialism’ see myEssential Society, The Hague. 1963. pp. 7–24; for my own definition of ‘collectivism’ seeIndividualism, Collectivism, and Political Power. The Hague. 1964. especially p. 6.

  4. Arnold Buchholz terms the questions which are discussed by western philosophers, but not (or not sufficiently) by their Soviet colleagues, ‘empty domains’ of dialectical materialism. He lists as such the question of the meaning of life, the problem of death, intuitive knowledge, and further all questions concerning the individual. (A. Buchholz: ‘The Ideological East-West Conflict’,Studies in Soviet Thought I (1961) 130.)

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  5. Erik Molnár:Dialektikus materializmus és társadalomtudomány. Kossuth, Budapest. 1962.

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  6. László Mátrai:Gondolat és szabadság (Thought and Freedom). Magvetö, Budapest. 1961; andRégi magyar filozófusok (Ancient Hungarian Philosophers). Gondolat, Budapest. 1961.

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  7. Ágnes Heller'sČerniševskij's Ethics is still considered by many to be the major Hungarian contribution to socialist ethics on the philosophic level. The only recent work of greater dimensions on the theory of ethics is György Ágoston'sA kommunista erkölcs tartalma és az erkölcsi nevelés feladatai (The Content of Communist Ethics, and the Tasks of Moral Education), Tankönyvkiadó, Budapest. 1961. For a report on the national conference on ethics seeValóság, 1963, 5, 140–144.

  8. Béla Fogarasi:Logika (Logic). Akadémia Budapest. 1951, 1953, 1955, 1958.

  9. György Tamás:A tudományos meghatározás (The Scientific Definition). Akadémia Budapest. 1961.

  10. Professor of logic and dialectical materialism in Budapest, author ofO logike Aristotelja (On the Logic of Aristotle), Akadémia Budapest, 1961.

  11. cf.Fizikai Szemle (Review of Physics) edited by Gyögy Marx, and ‘Magyar Fizikai Folyoirat’ (Hungarian Journal of Physics) edited by Lajos Jánossy.

  12. A. I. Burov:Estetičeskaja sučnost' iskusstva. Moskva, 1956.

  13. Cf. especially Laszló Forgács,A szocialista realizmus esztétikai meghatárózásához: I. Tudatosság és költöiesség (For the Aesthetic Definition of Socialist Realism: I. Consciousness and Poesy), Magvetö Budapest, 1962; József Ujfalussy,A valóság zenei képe (The Musical Image of Reality), Zenemükiado, Budapest, 1962; Iván Vitányi,A tánc (The Dance), Gondolat, Budapest, 1963; and the numerous studies of Ernö Lendvai on Béla Bartók.

  14. Cf. Balogh's recent article, ‘A társadalmi törvény marxista fogalmának forrásai’ (The Sources of the Marxian Conception of Social Laws),Magyar Filozofiai Szemle 1963, 3, 450–460.

  15. Cf. Erdey-Gruz's bookAnyag és mozgás: adalékok a kémiai jelenségek dialektikájához (Matter and Motion: Data on the Dialectics of Chemical Phenomena), Akadémia, Budapest, 1962; and that author's numerous articles in scientific and philosophical publications.

  16. Cf. Kardos' major work,Grundfragen des Psychologie und die Forschungen Pawlows (Basic Questions of Psychology and the Researches of Pavlov), joint edition of Akadémia, Budapest, and VEB Deutscher Verlag der Wissenschaften, Berlin, 1962.

  17. Cf. J. M. Bocheński, ‘Why Studies in Soviet Philosophy’Studies in Soviet Thought III (1963) 1–10, esp. the assertion that “much in Soviet [Marxist-Leninist] philosophy is not lacking in interest for the philosopher ... [and it] is an important factor in Communism” p. 2 and 4; and László Mátrai's article inNépszabadság (the official daily of the Hungarian Socialist Workers' [Communist] Party) of November 3, 1963, wherein the recent meeting of Marxist-Leninist and western philosophers at the international congress of philosophy in Mexico City is deemed a manifestation of ‘positive internationalism’ and the view is expressed that “philosophical debate is inevitable if we wish to coexist peacefully, and for this we must learn the opponent's viewpoint thoroughly”.

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  1. Ervin Laszlo
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Laszlo, E. A concise introduction to Hungarian Marxism-Leninism. Studies in Soviet Thought 4, 20–32 (1964). https://doi.org/10.1007/BF01043772

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