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Philosophical Sovietology pp 52–154Cite as

The Philosophical-Sovietological Work of Gustav Andreas Wetter S.J.

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Part of the book series: Sovietica ((SOVA,volume 50))

Abstract

Gustav Andreas Wetter was born on May 4,1911, in Mödling near Vienna (Niederösterreich). Already in 1925 - when he was just fourteen - he began to study Russian and to develop an interest in political and religious conditions in Russia. After graduation from the Elizabeth-Gymnasium (Vienna V) in 1930, he entered the Pontifical College for Russia (Russicum) in Rome, in order to become a Roman-Catholic priest, devoting his life to work in Russia.

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Notes

  1. Cf. M. d’Herbigny, Un Newman russe - Vladimir Soloviev (1853–1900), Paris 1911(3) and 1934(6). English: Vladimir Soloviev, a Russian Newman, London 1918.

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  2. Rev. Michel d’Herbigny, French priest, was born in 1880 in Lille and died in 1957 in Aix-en-Provence. He was a Jesuit and professor of Sacred Scripture and theology. He began teaching at the Gregorianum in 1921. In 1923, he was named President of the Papal Oriental Institute. In 1926, he became the titular bishop of Ilion with a mission to Russia. From 1930 to 1934, he was head of the papal Commissio pro Russia. He wrote numerous works, including a Théologie de l’Eglise (1913). Cf. Grand Larousse encyclopédique, t.5, Paris, 1962, p. 858.

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  3. Cf. Helmut Dahm, Grundzüge russischen Denkens - Persönlichkeiten und Zeugnisse des 19. und 20. Jahrhunderts, München, 1979, pp. 197 and 209f. Among the main works of Gagarin, we find: Les starovères, l’église russe et le pape and La Russie sera-t-elle catholique? both: Paris, 1857. It was Martynov who translated the latter into Russian. He himself published in 1858 in Paris Les manuscrits slaves de la Bibliothèque Impériale de Paris avec un calque and, in 1863, the Annus ecclesiasticus Graeco-Slavicus.

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  4. Cf. the Motu proprio “Quod maxime” of September 30, 1928, in Acta Apostolicae Sedis (AAS), Vol. XX, Num. 10, October 1, 1928, pp. 309–315; here pp. 311 f.

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  5. Cf. the Motu proprio “Inde ab” of April 6, 1930, in AAS Vol. XXII, Num. 4, April 7, 1930.

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  6. Cf. the Motu proprio “Quam sollicita” of December 21, 1934, in AAS, Vol. XXVII, Num. 3, March 1, 1935.

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  7. Cf. the Annuario Pontificio.

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  8. Cf. Albert Ammann, Abriss der ostslawischen Kirchengeschichte, Wien, 1950, pp. 628 f.

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  9. Cf. Rolf Gallus, ‘Jesuiten studieren “russische Probleme”’, in Salzburger Nachrichten, March 13,1986.

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  10. Loc. cit.

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  11. See the first preface to the DiaMat editions of 1952–1956, p. v.

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  12. See the second preface to the DiaMat editions of 1958–1960, p. vi.

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  13. See note 11, above.

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  14. Loc. cit.

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  15. Loc. cit.

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  16. See also Astrid von Borcke, Die Ursprünge des Bolschewismus - Die jakobinische Tradition in Russland und die Theorie der revolutionären Diktatur, München, 1977; and Nikolaj Berdjaev, Istoki i smysl russkogo kommunizma (The Origins and Sense of Russian Communism), 1937.

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  17. See also Leszek Kolakowski, Glówne Nurty Marksizmu, Paris, 1976–1978.

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  18. See note 12, above, p. vi.

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  19. Wetter DiaMat editions 1–3 (henceforward DiaMat I) p. 571, and editions 4–5 (henceforward DiaMat II) p. 631.

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  20. DiaMat I p. 541 and DiaMat II, pp. 595 f.

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  21. DiaMat I p. 569 and DiaMat II pp. 629 f. See also N. Berdiajew, Wahrheit und Lüge des Kommunismus, Luzern, 1934, p. 84; and N. Losskij, Dialekticeskij materializm v SSSR (Dialectical Materialism in the USSR) Paris, 1934, p. 60.

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  22. DiaMat I p. 571 and DiaMat II, p. 632.

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  23. DiaMat I p. 572 and DiaMat II, p. 632.

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  24. DiaMat I p. 572 and DiaMat II, p. 633.

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  25. Loc. cit.

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  26. DiaMat I p. 573 and DiaMat II, p. 633.

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  27. Loc. cit.

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  28. Loc. cit. and Diamat II, p. 633 f.

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  29. DiaMat I p. 575 and DiaMat II, p. 635.

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  30. Loc. cit. and Diamat II, p. 635 f.

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  31. DiaMat I p. 576 and DiaMat II, p. 636.

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  32. Loc. cit.

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  33. Loc. cit.

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  34. DiaMat I p. 577 and DiaMat II, p. 637 f.

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  35. DiaMat I p. 577 and DiaMat II, p. 639.

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  36. DiaMat I p. 579 and DiaMat II, p. 640.

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  37. Fedor Michajlovic Dostoevskij, Polnoe sobranie šocinenij v tridcati tomach (Pss). 1.10: Besy (The Devils), Leningrad, 1974. p. 198.

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  38. Loc. cit.

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  39. Loc. cit.

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  40. Ibid. pp. 199–200.

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  41. Ibid. p. 315. The notebooks for The Devils contain the following passages:.

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  42. Dostoevskij, Pss, t. 10, p. 315.

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  43. Skopcy - the castrated (Pss, p. 325). Cf. Enciklope- diceskij slovar’ t. 59, St. Petersburg, 1900. pp. 223–227.

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  44. Dostoevskij, ibid. p. 325 f.

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  45. Ibid. p. 455. v.

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  46. Sobranie sočinenij VS. Solov’eva, t. 10, Bruxelles, 1966. pp. 81–221.

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  47. Cf. especially Kratkaja povest’ ob antichriste (Short Story from the Anti-Christ), pp. 193–220:.

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  48. Revelation, 12 and 22,17.

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  49. AAS March 31, 1937, p. 96. Cf. DiaMat I, pp. 586–589 and DiaMat II pp. 638–641.

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  50. DiaMat I, pp. 586 f.

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  51. Cf. Note 11, above.

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  52. Joseph M. Bochenski, Der sowjetrussische dialektische Materialismus (Diamat), Bern, Francke, 1950. 213 S. (Henceforward: Diamat).

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  53. Walter Theimer, Der Marxismus: Lehre, Wirkung, Kritik, Bern, Franke, 1950. 253 S.

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  54. Marcel Reding, Thomas von Aquin und Karl Marx. Vorträge im Rahmen der Grazer Theologischen Fakultät. Graz, Akademischer Verlag, 1952. 22 S.; Der politische Atheismus, Graz-Wien-Köln, Styria, 1957. 361 S.

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  55. Jakob Hommes, Der technische Eros. Das Wesen der materialistischen Geschichtsauffassung, Freiburg, Herder, 1955. 520 S.; Krise der Freiheit. Hegel - Marx - Heidegger, Regensburg, Pustet, 1958. 331 S.

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  56. Max Lange, Marxismus, Leninismus, Stalinismus. Zur Kritik des dialektischen Materialismus, Stuttgart, Klett, 1955. 210 S.

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  57. H.B. Acton, The Illusion of the Epoch. Marxism-Leninism as a Philosophical Creed, London, Cohen and West, 1955. 278pp.

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  58. Bochenski, op. cit. pp. 7–10.

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  59. Ibid. p. 10.

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  60. Ibid. p. 89.

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  61. Ibid. p. 96.

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  62. Ibid. p. 132.

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  63. Ibid. p. 118.

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  64. Handbuch des Weltkommunismus. In Zusammenarbeit mit zahlreichen Gelehrten hrsg. v. J.M. Bochenski u. Gerhart Niemeyer, Freiburg-München, Alber, 1958. 762 S. here: p. 31 (Henceforward: Handbuch).

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  65. Handbuch p. 31.

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  66. Bochenski, Diamat p. 103.

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  67. Loc. cit.

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  68. See Ivan Aleksandrovič Il’in, Filosofija Gegelja kak učenie o konkretnosti Boga i čeloveka (The Philosophy of Hegel as a Doctrine on the Concreteness of God and Man), Moscow, 1918.

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  69. Handbuch p. 33.

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  70. In the Review of Politics July 1951, p. 351.

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  71. Loc. cit., according to F. Orestano.

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  72. Novoe vremja, Moscow, Nr. 10, March 1957, quoted from the German version: ‘Eine missglückte Attacke im “psychologischen Krieg”’, Neue Zeit Nr. 10, 1957, pp. 27–29.

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  73. See Beilage zur Wochenschrift “Das Parlament”, Bonn, February 8, 1956.

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  74. Mark Moiseevič Rozental’ in Neue Zeit Nr. 10, 1957, p. 27. See also A.I. Vladimirova, ‘Protiv idealističeskoj fal’sifikacii dialektiki’ (Against the Idealist Falsification of the Dialectic) VF 1957, 1, 162–173.

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  75. See note 73, above.

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  76. Georg Wilhelm Friedrich Hegel, Sämtliche Werke, Stuttgart, Glockner, t. 2, 1951. Preface: “Das Wahre ist das Ganze. Das Ganze aber ist nur das durch seine Entwicklung sich vollendende Wesen”. (p. 24).

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  77. Acosmism = “Worldlessness”, a philosophical and religious doctrine which affirms the nothingness of the world. Hegel called the pantheism of Spinoza acosmism, since God is there the only reality, while everything else is but accident. Cf. Heinrich Schmidt, Philosophisches Wörterbuch, 20.Aufl. Stuttgart, Kröner, 1978. p. 9.

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  78. Handbuch p. 32.

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  79. Cf. Pravda December 12, 1955: ‘Priem A.I. Mikojanom professora M. Redinga’ (Reception of Professor M. Reding by A.I. Mikojan), in his function as Dean of the Faculty of Theology of the University of Graz.

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  80. Teodor I. Ojzerman, ‘Sovremennoe oblic’e srednevekovoj scholastiki’, Kommunist 1957, 1, 88–101 (on Reding’s Thomas von Aquin und Karl Marx, Graz, 1952). Cf. also Juzef Borgos (Józef Borgosz, b. 1928), Foma Akvinskij, perevod s pol’skogo M. Gurenko, Moscow, Mysl’, 1966. 213str.

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  81. Marcel Reding, Der politische Atheismus, Graz- Wien-Köln, Styria, 1957. 361 S. (henceforward: Dp A).

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  82. Ojzerman, op. cit. p. 100.

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  83. DpA p. 354.

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  84. Loc. cit.

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  85. Ibid. pp. 61, 163 and 177.

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  86. See MEGA (Marx/Engels, Gesamtausgabe) I, 2, p. 107.

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  87. DpA, p. 81.

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  88. Ibid. p. 89.

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  89. Ibid. p. 109; see also George L. Kline’s article in this volume.

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  90. Ibid. p. 174.

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  91. Jakob Hommes, Der technische Eros. Das Wesen der materialistischen Geschichtsauffassung, Freiburg, Herder, 1955. 520 S. (henceforward: DtE).

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  92. Jakob Hommes, Krise der Freiheit. Hegel - Marx - Heidegger, Regensburg, Pustet, 1958. 331 S.

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  93. On this, see Sovremennyj sub’ektivnyj idealizm. Kritičeskie očerki (Contemporary Subjective Idealism. Critical Essays), M. 1957, including T.I. Ojzerman, ‘Reakcionnajă suščnost’ nemeckogo ekzistencializma’ (The Reactionary Essence of German Existentialism) pp. 424–473; and G.D. Sul’ženko, ‘Francuzskij katoličeskij ekzistencializm - filosofija irracionalizma i mistiki’ (French Catholic Existentialism - A Philosophy of Irrationalism and Mysticism) pp. 474–526. Further: V. l. Micheev, V. l. Šiškin, ‘Marksistskaja kritika ekzistencializma’ (A Marxist Critique of Existentialism) VF 1957, 3, 200–202 (on G. Mendes’ book, Studien über die Existenzphilosophie, Berlin, 1956); L.N. Pažitnov, ‘Kritika Marksom gegelevskoj koncepcii sub’ekta-ob’ekta’ (Critique by Marx of the Hegelian Conception of Subject and Object) VF 1957, 6, 35–46. In DtE Hommes understands the category of Dasein in Hegel and Marx as human self-creation through labor (p. 26 ff.) and the dialectic: “The path of man out of his self-alienation” (p. 37 ff.); “ecstatic ‘objectivity’” (p. 50 ff.) and “the historical self-belonging of man in self-alienation and self-reconciliation” (pp. 223 ff.).

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  94. DtE p. 50; MEGA I, 3, pp. 155 ff.

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  95. DtE p. 287.

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  96. Loc. cit.

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  97. Ibid, p. 288.

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  98. Cf. V MGU 1955, 7, 99. See also V.S. Molodcov, ‘Obošibkach v ponimanii predmeta dialekticeskogo materializma’ (On Errors in the Understanding of Dialectical Materialism) VF 1956, 1, 188–194.

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  99. See the articles of Soviet philosophers on the occasion of the 200th anniversary of Hegel’s birth (1970), as well as the new writings on Hegel in Helmut Dahm (Kritik der kommunistischen “Rechtfertigung des Guten”) in Peter Ehlen (Hg.), Jakov A. Milner-Irinin and Helmut Dahm, Ethik, München, 1986, p. 605 f., note 171.

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  100. See Dahm in P. Ehlen, Ethik, pp. 509–516 (Eine allgemeinmenschliche Moral gibt es nicht: Vom Klassenkampf der Werte zum Absolutheitsanspruch kommunistischer Sittlichkeit) and p. 585 (die dialektische Methode), as well as p. 586 (den Monismus des dialektischen Materialismus).

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  101. See Lexikon der Erkenntnistheorie und Metaphysik. Hrsg. v. Friedo Ricken, München, Beck, 1984. pp. 72 f.

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  102. DtE p. 480.

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  103. Loc. cit.

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  104. DtE p. 455.

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  105. Loc. cit.

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  106. Jakob Hommes, Zwiespältiges Dasein. Die existenziale Ontologie von Hegel bis Heidegger, Freiburg i/B, 1953, Nr. 95.

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  107. DtE p. 288.

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  108. DtE p. 51. Cf. K. Marks i F. Engel’s, Iz rannich proizvedenij (From the Early Works), Moscow, 1956, p. 560 f. “The actualization of labor is its objectification”.

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  109. L.N. Pažitnov, op. cit. pp. 44 f. and 46.

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  110. Cf. M. Merleau-Ponty, “Marxismus und Philosophie”, Die Umschau, Mainz, 1947; Les aventures de la dialectique, Paris, 1955; A. Kojfcve, Introduction ä la lecture de Hegel, Paris, 1947; J. Hyppolite, Etudes sur Marx et Hegel, Paris, 1955; J. Hommes, ‘Von Hegel zu Marx’, Philosophisches Jahrbuch, München, 1953; Der technische Eros, Freiburg i/B, 1955.

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  111. Varlam Varlamovič Kešelava, ‘Kritika gegelevskogo metoda spekuljativnoj konstrukcii’ (Critique of the Hegelian Method of Speculative Construction) VF 1958,4, p. 114. See also Kešelava, Mif o dvuch Marksach (The Myth of Two Marxes), Moscow, Gt., 1963. 120 str.

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  112. Cf. V.E. Evgrafov, L.A. Kogan, V.S. Kruzkov, ‘Istoriceskie predposylki i osobennosti sovetskoj filosofskoj nauki na razlicnych etapach stroitel’stva i razvitija socializma’ (The Historical Presuppositions and Peculiarities of Soviet Philosophic Science at Various Stages in the Construction and Development of Socialism), Chapter 1 in V.E. Evgrafov (Hg.), Istorija filosofii v SSSRo, t. 5, kn. l, Moscow, Nauka, 1985, pp. 7–110, especially 30–34.

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  113. See Franz von Baader, Philosophische Schriften und Aufsätze, Münster, 1831, Bd. II, p. 70 f.

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  114. DtE pp. 287 f.

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  115. Accordingly, Kešelava goes on (see note 111, above):.

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  116. Cf. Lenin Pss, t.18, Materializm i empiriokriticizm, Moscow, 1961, p. 294: ob’ektivnoj real’nosti vsem i každomu izvestnych veščej, tel, predmetov...

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  117. Cf. Ibid. p. 275: svojstvo byt’ ob’ektivnoj real’nost’ju and p. 365: čuvstvennyj mir est’ ob’ektivnaja real‘nost’...

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  118. Cf. Ibid. p. 365: mir est’ dvižuščajasja materija...; fiziteskij, vnešnij mir, vne katorogo nicego byt’ ne možet.

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  119. Cf. Ibid. p. 346: ob’ektivno real’noe bytie...

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  120. Cf. Lenin, Pss, t. 18, p. 277 f.: priroda beskonečna, ona beskonečno suščestvuet...; p. 298: mir - dvižuščajasja materija; priroda = materija; p. 356: vzjat’ za pervičnoe prirodu, materiju, fizičeskoe, vnešnij mir...

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  121. Cf. Ibid. pp. 277 f.

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  122. Lenin, Pss, t. 18, p. 356; see also pp. 240 f. and p. 274; cp. F. Engels, Ludwig Feuerbach und der Ausgang der klassischen deutschen Philosophie, in Marx-Engels Werke (MEW), Bd. 21, Berlin (Ost), Dietz, 1962, pp. 275 f.

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  123. Cf. Ibid. p. 275; cp. pp. 131 and 281.

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  124. See the Lexikon der Erkenntnistheorie und Metaphysik (cf. note 101, above), pp. 115–117.

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  125. Martin Heidegger, Was ist Metaphysik? Frankfurt/M, 1981, 12. Aufl. p. 38.

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  126. Ibid. p. 39.

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  127. See Walter Brugger, Summe einer philosophischen Gotteslehre, München, 1979, pp. 179–187.

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  128. MEW, Bd. 20, p. 40.

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  129. See J.-P. Sartre, L’être et le néant - Essai d’ontologie phénoménologique, Paris, 1943 (here: 4th ed. p. 33).

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  130. MEW, Bd. 20, p. 41.

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  131. Ibid. p. 41.

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  132. Ibid. p. 519.

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  133. Cf. Lenin, Pss, t. 18, p. 260; see also Thomas Sowell, Marxism - Philosophy and Economics, London-Boston-Sydney, Allen & Unwin, 1985, p. 11: “Marx wrote for Engels’ Anti-Dühring the tenth chapter of the second part; it was on political economy and called ‘From “Critical History”’”.

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  134. Cf. Lenin Pss, Bd. 18, pp. 277 f.

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  135. Ibid. p. 131.

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  136. Ibid. pp. 274 f. and p. 281.

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  137. Ibid. p. 277.

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  138. See Pavel Vasil’evií Kopnin, ‘Ideja i ee rol’ v poznanii’ (The Idea and its Role in Knowledge) VF 1959,9, p. 61; and Helmut Dahm, Die Dialektik im Wandel der Sowjetphilosophie, Köln, Wissenschaft u. Politik, 1963, p. 26 (the attempt of Kopnin to assign within Soviet-Russian philosophy an ontological and epistemological position to the ‘idea1 with all of its baggage from Hegelian idealism).

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  139. Lenin, Pss, Bd. 29, Moscow, 1963: Filosofskie tetrady (Philosophic Notebooks), p. 93. The Philosophic Notebooks of Lenin - excerpts from Marx, Engels, Feuerbach, Hegel, Aristotle, and F. Lasalle, along with Lenin’s commentaries and marginal notes from 1914–1916 - were first published in the Leninskie sborniki, IX and XII (1929–1930). These excerpts and summaries, the most important of which is the fragment ‘On Questions of Dialectic’ (pp.316–322), were materials for a large work that Lenin planned to write on the dialectic as a philosophic science. Lenin was even more driven to a systematic elaboration of the philosophic grounds of Marxism by the fact that the Second International was denying such grounds with the argument that there was a link between the economic ideas of Marx and the philosophy of Kant. The Philosophic Notebooks appeared in book form in 1933,1934,1936,1938, and 1947. Dietz brought the German version out in 1954.

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  140. Lenin, Pss, t. 29, p. 93.

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  141. MEW, Bd. 21, p. 277.

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  142. Ibid. pp. 292 f.

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  143. N. Valentinov (Vol’skij, 1879–1964), Vstreči s Leninym (Encounters with Lenin), New York, Chechov, 1953. 358pp. (henceforward: Vstreči).

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  144. Valentinov used the Russian 4th edition of the works of Lenin (Moscow, 1946–1950, 35 vols.), where the Filosofskie tetradi take up the 20th volume. We continue to refer to the 5th edition.

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  145. Lenin, Pss, t. 29, p. 93: čus ob absolute.

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  146. Vstreci pp. 345 f., and Lenin, Pss t. 29, p. 97: sugubo tumannoe; p. 103: počemu Fürsichsein est’ Eins, mne nejasno. Zdes’ GegeV sugubo temen; p. 104: temna voda; p. 105: sie proizvodit vpečatlenie bo’ioj natjanutnosti ipustoty; p. 107: perechod količestva v kačestvo v abstraktno teoretičeskom isloženii do togo temen, čto ničego ne pojmes; p. 108: vse sie neponjatno, sugubo temno; p. 121: očeri temno.

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  147. Vstreči p. 345.

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  148. Loc. cit.

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  149. Lenin, Pss, t. 29, p. 138: eto na 9/10 selucha, sor.

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  150. Vstreči p. 346.

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  151. See notes 139 and 144, above.

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  152. Lenin, Pss, t. 29, p. 154: vzdor; p. 155: cha-cha!; p. 167: splošnaja čuš’ ; p. 185: smešnoe v Gegele; p. 287: pošlo...Merzkoy vonjuče!.

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  153. Ibid. p. 189: dialektika idei ( = samoj prirody)...

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  154. Ibid. p. 151: ideja = edinstvo Begriff a s real’nost’ju.

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  155. Ibid. p. 176: Ideja (čitaj: poznanie čeloveka); and p. 180: Momenty poznanija ( = “idei”).

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  156. Lenin, Pss, t. 29, p. 180: (ideja) istina vsestoronnja; and p. 183: Ideja est’ “istina”.

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  157. Lenin, Pss, t. 29, p. 181.

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  158. Ibid. p. 178.

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  159. Loc. cit.

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  160. Loc. cit.

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  161. Lenin, Pss, t. 29, p. 179. Lenin’s confidence that he had the innermost essence of the dialectic in view grew until he made the affirmation: toždestvo protivopoložnostej meždu ponjatijami. Cf. A.Ch. Kasymžanov, ‘Filosofskie tetradi’, Filosofskaja enciklopedija, t. 5, Moscow, 1970, p. 369; and Filosofskij enčiklopediceskij slovar’, Moscow, “Sov. encik”., 1983. p. 739.

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  162. See all the references in Helmut Dahm, ‘The Role of Economics in Soviet Political Ideology’, in Economics and Politics in the USSR - Problems of Interdependence, ed. Hans-Hermann Höhmann, Alec Nove, Heinrich Vogel, Boulder and London, Westview, 1986, pp. 17–40; especially The Question of Method, pp. 20–26 (notes: pp. 36 f.).

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  163. Cf. Assen Ignatow, Aporien der marxistischen Ideologielehre - Zur Kritik der Auffassung der Kultur als “Ideologie in letzter Instanz”, München, Minerva, 1984,160pp.; and his Psychologie des Kommunismus - Studien zur Mentalität der herrschenden Schicht im kommunistischen Machtbereich, München, Berchmans, 1985: Third Part: Das magische Denken, pp. 109–124.

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  164. DiaMat I IV–VII chapters of the systematic section; cp. DiaMat II Chapters ni-V of the same part.

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  348. Karl Marx, Das Kapital, 1961. S. 186. Wolfgang Wieser, in his Organismen - Strukturen - Maschinen. Zu einer Lehre vom Organismus (Ffm, 1959) adds to the discussion: “Here the notion of structure or form is important... Wherever elements coalesce to a meaningful whole, structures appear, whose construction follows certain laws. The totality in which we discover structures, we call a ‘system’. There are inorganic, organic, sociological and technical systems. ... What is basic to all of them is the phenomenon of organization. Organization is a principle that cannot be reduced either to matter or to energy, but is itself a parameter that is expressed through the measure and order of a system. Wiener formulated this about ten years ago, but there is no denying that the basic ideas go back to Plato and Aristotle”. (S. 12f.).

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  350. Jan Kamaryt (see note 158, above), in Filosofská misul (Sofija) 1962, 4, str.42.

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  352. Ibid. S. 658.

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  353. Nothing essential has changed in regard to the untenability of Leninist atheism, at least since the end of the 1950s. There is still the question of the inability of the dialectic to explain matter’s self-informedness. See the discussion on the dialectic between Apostol and Bunge in Studies in Soviet Thought 1985, 29, 2, 89–138.

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  354. Cf. F. Engels, Ludwig Feuerbach und der Ausgang der klassischen deutschen Philosophie, in MEW Bd. 21, Berlin (Ost) 1962, S. 275 f.; quoted by Wetter in Sowjetideologie heute 1, Franltfurt/M-Hamburg, 1962. Part One : ‘Dialectical Materialism’; Chapter 2, ‘The Concept of Philosophy’, S. 25.

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  372. Ibid. p. 27.

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  388. Ibid. p. 189. See Capital, Volume 1, Part in, Chapter 5: “The use and the creation of instruments of labor, although proper to certain sorts of animals in nuce, characterizes the specifically human labor process, and this is why Franklin defines man as ‘a tool-making animal’”. We might note the parallel here with the Scholastic animal rationale.

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  401. Quoted in K 1958, 7, pp. 22–23.

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  404. Ibid. S. 512.

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  410. Ibid. p. 423.

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  411. Ibid. p. 255.

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  414. Developed by Stork from Wetter’s Sowjetideologie heute 1, Frankfurt/M-Hamburg, 1962, S. 201.

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  415. Cf. F. Engels, ‘Anteil der Arbeit an der Menschwerdung des Affen’ (written in 1876), MEW Bd. 20, S. 444–455. Cf. ‘Trud’ (Labor) by Spirkin in FE t. 5, p. 261 f. (here: p. 262): “The whole of history is nothing but the formation of man through human labor”. See ‘Trud’ (Labor) by E.L. Manevič in FES pp. 696 f. Cf. Helmut Dahm, Die Dialektik im Wandel der Sowjetphilosophie, Köln, Wissenschaft und Politik, 1963, S. 29–34; Chapter 4: ‘Arbeit und Menschwerdung’.

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  417. Ibid. S. 126–127.

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  422. Literally ‘scouts’ (za ramki čisto taktičeskich poiskov).

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  434. Cf. Mil’ner-Irinin, ‘Die Prinzipien wahrer Menschlichkeit’, translated from the Russian by Joachim Sternkopf; in Peter Ehlen, op. cit., S. 9–502 (Henceforward: Ehlen, Ethik).

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  438. Leonid Michajlovič Archangel’skij (b. February 3, 1925 in Chilok in the pre-Urals; d. October 22, 1982 in Moscow). He joined the CPSU at age 20 and from 1953 to 1965 he taught at the Urals University in Sverdlovsk, where he was teacher, chairman and then Dean. In 1965, he successfully presented his Kategorii marksistskoj etiki (Categories of Marxist Ethics) for the Habilitation. As of 1976 he directed the ‘Ethics’ section at the Institute of Philosophy of the AN SSSR and he was President of the ‘Ethics’ division of the Philosophic Society of the USSR. In 1974 Archangel’skij published Social’no-etiöeskie problemy teorii ličnosti (Social-Ethical Problems of the Theory of the Person), and in 1983 Marksistskaja etika: predmet, struktura, napravlenija (Marxist Ethics: Object, Structure, Tendencies), which he finished in the last year of his life. Cf. the necrology in VF 1983, 1, str. 172.

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  439. Cf. Dahm in Ehlen, Ethik, S. 538, and FN 1968, 6, str. 172.

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  440. He then taught the History of Marxist-Leninist Philosophy. As of 1979 (until early 1987) he was Dean of the Faculty of Philosophy. His official successor is Professor Ričard Kosolapov.

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  442. Cf. MES t. 3, p. 3: “V svoej dejstvitel’nosti suščnost’ čeloveka est’ sovokupnost’ vsech obščestvennych otnošenij.” (In his actual essence man is the ensemble of social relations).

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  443. Cf. Mil’ner-Irinin in Ehlen, Ethik, S. 12. At the end of the Preface, Mil’ner-Irinin notes that he depends “in his deciphering of Marx’ definition of the essence of man as the totality of social relations” also on Lenin’s thought that the essence of man also consists in his being (as conscious) the creator and reorganizer of what is, and one can “from this essence draw all the foundations of morality”, (ibid. p. 15).

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  444. Ibid. p. 13.

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  446. Ibid. p. 28, and pp. 58 f.

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  447. Ibid. ip. 30.

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  450. Ibid. p. 173.

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  453. Ibid. pp. 493 ff.

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  515. Mt. 9, 34 and 12, 22–32.

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  516. Because of size limits on the present volume, the place of the Russian philosophical tradition in Wetter’s writings as well as the assessment of its reception in Soviet and East-German critiques could unfortunately not be taken into consideration.

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  1. Blost, Cologne, Germany

    Helmut Dahm

  2. Boston College, USA

    Thomas J. Blakeley

  3. Bryn Mawr College, USA

    George L. Kline

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Dahm, H. (1988). The Philosophical-Sovietological Work of Gustav Andreas Wetter S.J.. In: Dahm, H., Blakeley, T.J., Kline, G.L. (eds) Philosophical Sovietology. Sovietica, vol 50. Springer, Dordrecht. https://doi.org/10.1007/978-94-009-4031-4_2

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