V. I. Lenin - Materialism & Empirio-Criticism. Commentary and Analysis (15/23). By: Thomas RigginsRead Now
CHAPTER FOUR: THE PHILOSOPHICAL IDEALISTS AS COMRADES-IN-ARMS AND SUCCESSORS OF EMPIRIO-CRITICISM
SECTION TWO: "How the 'Empirio-Symbolist' Yushkevich Ridiculed the 'Empirio-Criticist' Chernov"
Yushkevich attacked V. Chernov (1873-1952) for saying that Mikhailovsky* (who was influenced by Comte and Spencer) was a forerunner of Mach and Avenarius. He appears to think Mach and Avenarius are very different birds from either Comte or Spencer.
Lenin says this shows that Chernov is an "ignoramus in philosophy." The idealist and agnostic trends in philosophy are represented by Hume and Kant as well as by Comte and Spencer, Mikhailovsky and Mach and Avenarius, and also the Neo-Kantians.
Materialists reject this whole trend however it appears as Neo-Kantianism or as "positivism" (Comte). Yushkevich's hair splitting differentiations cannot change the fact Mach and Avenarius regularly praised both Hume and Kant and so his attack on Chernov is meaningless. Yushkevich is trying to focus us away “From the essence of the matter to empty trifles."
Lenin also notes that among the idealists and agnostics various eclectic mixtures of Kant, Hume and Berkeley are possible with different philosophers stressing different combinations.
He particularly mentions T.H. Huxley (1825-1895) "the famous English scientist" who came up with the word "agnostic." The English agnostics, Lenin says, probably inspired Engels' term "shamefaced materialists." Huxley, for example, while rejecting materialism and claiming that if forced to choose an outlook would choose idealism because "our one certainty is the existence of the mental world", nevertheless also says "there can be little doubt that the further science advances, the more extensively and consistently will all the phenomena of Nature be represented by materialistic formula and symbols."
Huxley mixes up Hume and Berkeley just as much as Mach or Avenarius, but the latter two are out and out idealists and subjectivists in their intentions, while for the former "agnosticism serves as a fig-leaf for materialism."
*Nikolai Konstantinovich MIKHAILOVSKII, 1842-1904: "Russian publicist, sociologist, literary critic, and one of the theoreticians of the Narodnik (Populist) movement."-- from the Great Soviet Encyclopedia
SECTION THREE: "The Immanentists as Comrades-In-Arms of Mach and Avenarius."
Lenin now turns to the philosophy of the immanentists (W. Schuppe 1836-1913, A. v. Leclaire, J. Rehmke 1848-1930, & R. Schubert-Soldern 1852-1924) little remembered today. For them truth comes from within not from without and Lenin says they are in the same trend as the empirio-criticists. Lenin writes it is "Mach's opinion that this 'new' philosophy is a broad current in which the immanentists are on the same footing as the empirio-criticists and the positivists." The immanentists, for their part, have a similar view about their relation to Mach and Avenarius. They are milk siblings.
Charles Renouvier (1815-1903 French neo-Kantian, founder of "neo-criticism") is next on Lenin's list. His philosophy is a mixture of Hume and Kant. He supports religion, ultimately, and completely rejects any independently existing thing-in-itself. The Russian Machists face a charge of "guilt by association" [not always out of place] since they rely on Mach, and F. Pillon (1830-1914), a follower of Renouvier, says that to a great extent "Mach's positive science agrees with neo-critical idealism." One of Renouvier's ideas is that the present universe (!) came into being when a primitive humanity fell out of harmony with the Cosmic Order through egotism and injustice. "Birds of a feather...."
Lenin says the Russian Machists are "ashamed" of their relationship to the immanentists and fudge what the latter say; they "are afraid to tell the plain and clear truth" about them. Which is that, "There is not one of them who has not frankly made his more theoretical works on epistemology lead to a defense of religion and a justification of medievalism of one kind or another."
The section closes with a few more examples of what these philosophers peddle. Lenin says their views will end up in "the museum of reactionary fabrications of German professordom" A few Russians, I think, may also be exhibited as, for instance, Bazarov who says "sense-perception is the reality existing outside us."
As for the German speakers, we have Schuppe maintaining that the external world "belongs to consciousness" and Schubert-Soldern holding forth against the "metaphysics" of a really independent objective world. We needn't quote the rest of the gang.
Lenin has made his point that the Russian "Marxists" trying to blend Mach and Marx are unwitting reactionaries in philosophy. "Only among the handful of Russian Machists does Machism serve exclusively for intellectual chattering. In its native country its role as a flunkey to fideism is openly proclaimed."
Up next: We will start off with Section 4 of Chapter 4: "In What Direction is Empirio-Criticism Developing"
Thomas Riggins is a retired philosophy teacher (NYU, The New School of Social Research, among others) who received a PhD from the CUNY Graduate Center (1983). He has been active in the civil rights and peace movements since the 1960s when he was chairman of the Young People's Socialist League at Florida State University and also worked for CORE in voter registration in north Florida (Leon County). He has written for many online publications such as People's World and Political Affairs where he was an associate editor. He also served on the board of the Bertrand Russell Society and was president of the Corliss Lamont chapter in New York City of the American Humanist Association.
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