BOSTON COLLEGE STUDIES IN PHILOSOPHY BOSTON COLLEGE STUDIES IN PHILOSOPHY

EDITORIAL BOARD

FREDERICK J. ADELMANN

(Editor)

Donald A. Gallagher

Norman J. Wells

Thomas J. Blakeley

John P. Rock

Richard T. Murphy

Oliva Blanchette

EDITORIAL BOARD

FREDERICK J. ADELMANN

(Editor)

Donald A. Gallagher

Norman J. Wells

Thomas J. Blakeley

John P. Rock

Richard T. Murphy

Oliva Blanchette

Dedicated to

MISS HELEN LUMIAN

whose help to the philosophy department extended far beyond

that of its efficient secretary

Dedicated to

MISS HELEN LUMIAN

whose help to the philosophy department extended far beyond

that of its efficient secretary

THE BOSTON COLLEGE STUDIES

IN PHILOSOPHY

VOLUME II

DEMYTHOLOGIZING MARXISM

A SERIES OF STUDIES ON MARXISM

FREDERICK J. ADELMANN, S.J.

BOSTON COLLEGE

CHESTNUT HILL

1969

Editor

MARTINUS NI]HOFF

THE HAGUE

1969

THE BOSTON COLLEGE STUDIES

IN PHILOSOPHY

VOLUME II

DEMYTHOLOGIZING MARXISM

A SERIES OF STUDIES ON MARXISM

FREDERICK J. ADELMANN, S.J.

BOSTON COLLEGE

CHESTNUT HILL

1969

Editor

MARTINUS NI]HOFF

THE HAGUE

1969

ISBN·J3: 978·90·247-0212·1 001: 10.1007978·94-010·3185·1

.:-ISBN·J3: 978·94-010·3185·1

© 1969 by Martinus NijJwff, The Hague, Netherlands Softcover reprint of the hardcover 1 st edition 1969

All rights reserved, including the right to translate or to reproduce this book or parts thereof in any form

ISBN·J3: 978·90·247-0212·1 001: 10.1007978·94-010·3185·1

.:-ISBN·J3: 978·94-010·3185·1

© 1969 by Martinus NijJwff, The Hague, Netherlands Softcover reprint of the hardcover 1 st edition 1969

All rights reserved, including the right to translate or to reproduce this book or parts thereof in any form

ACKNOWLEDGMENTS

I wish to express deep appreciation to the following publishers for their generous permission to quote from various source materials that were necessary for the research involved in the writing of this second volume of the Boston College Studies in Philosophy. To PIon of Paris to quote from D'un Realisme sans Rivages by Roger Garaudy; to the Europa Ver lag of Vienna to quote from Marx oder Sartre? Versuch einer Philosophie des Menschen, by Adam Schaff; to Geisenheyner and Crone of Stuttgart for quotes from Der Mensch ohne Alternativ.e, by Professor Kolakowski; to F. Frommann of Stuttgart to quote from Hegel, Sammtliche Werke, Bd. II, edited by H. Glockner; to the Modern Library in New York for permission to quote from Pascal's Pensees; to La Palatine of Paris to quote from Marxism in the XXth Century by Professor Garaudy; to Aubier of Paris for permission to quote from La Dialectique des Exercises spirituels de saint Ignace de Loyola, volume II, by Pere Gaston Fessard. Also to the Dietz-Verlag of Berlin for permission to quote from the Marx-Engels \Verke, volume II; and to Herder Book Centre in New York to quote from Roger Garaudy's From A nathema to Dialogue.

The editor is deeply grateful to the contributors of this volume who by their patience and understanding have made the project more pleasant. Also a word of appreciation is due to the editorial board for their valuable suggestions and to the chairman of the philosophy department at Boston College, Rev. Joseph Flanagan for his con­sideration during my editorial responsibilities. Finally, I would like to thank Mrs. Jean Finnigan for her help in the preparation of the manu­script.

The Editor

ACKNOWLEDGMENTS

I wish to express deep appreciation to the following publishers for their generous permission to quote from various source materials that were necessary for the research involved in the writing of this second volume of the Boston College Studies in Philosophy. To PIon of Paris to quote from D'un Realisme sans Rivages by Roger Garaudy; to the Europa Ver lag of Vienna to quote from Marx oder Sartre? Versuch einer Philosophie des Menschen, by Adam Schaff; to Geisenheyner and Crone of Stuttgart for quotes from Der Mensch ohne Alternativ.e, by Professor Kolakowski; to F. Frommann of Stuttgart to quote from Hegel, Sammtliche Werke, Bd. II, edited by H. Glockner; to the Modern Library in New York for permission to quote from Pascal's Pensees; to La Palatine of Paris to quote from Marxism in the XXth Century by Professor Garaudy; to Aubier of Paris for permission to quote from La Dialectique des Exercises spirituels de saint Ignace de Loyola, volume II, by Pere Gaston Fessard. Also to the Dietz-Verlag of Berlin for permission to quote from the Marx-Engels \Verke, volume II; and to Herder Book Centre in New York to quote from Roger Garaudy's From A nathema to Dialogue.

The editor is deeply grateful to the contributors of this volume who by their patience and understanding have made the project more pleasant. Also a word of appreciation is due to the editorial board for their valuable suggestions and to the chairman of the philosophy department at Boston College, Rev. Joseph Flanagan for his con­sideration during my editorial responsibilities. Finally, I would like to thank Mrs. Jean Finnigan for her help in the preparation of the manu­script.

The Editor

CONTENTS

Contributors . . . . . . . . . . . . • XVI

FREDERICK J. ADELMANN, Introduction. VII

PETER HEBBLETHWAITE, Some Aspects of Revisionist Thinking 1

ARTHUR F. MCGOVERN, Karl Marx' first Political Writings: The Rheinische Zeitung, I842-I843 . 19

NICHOLAS LOBKOWICZ, Karl Marx and Max Stirner • . .. 64

GASTON FESSARD,

GEORGE L. KLINE,

THOMAS J. BLAKELEY,

The Future of a Dialogue now possible: to become actual or to remain impossible? 96

"N ietzschean Marxism" in Russia 166

Christian-Marxist Dialogue and the otherworld. 184

FREDERICK J. ADELMANN, Select Bibliography. 234

CONTENTS

Contributors . . . . . . . . . . . . • XVI

FREDERICK J. ADELMANN, Introduction. VII

PETER HEBBLETHWAITE, Some Aspects of Revisionist Thinking 1

ARTHUR F. MCGOVERN, Karl Marx' first Political Writings: The Rheinische Zeitung, I842-I843 . 19

NICHOLAS LOBKOWICZ, Karl Marx and Max Stirner • . .. 64

GASTON FESSARD,

GEORGE L. KLINE,

THOMAS J. BLAKELEY,

The Future of a Dialogue now possible: to become actual or to remain impossible? 96

"N ietzschean Marxism" in Russia 166

Christian-Marxist Dialogue and the otherworld. 184

FREDERICK J. ADELMANN, Select Bibliography. 234

INTRODUCTION

This second volume of the Boston College Studies in Philosophy com­memorates the one hundred and fiftieth anniversary of the birth of Karl Marx. This dedication bespeaks the evolution permeating the entire world today, not only in the sense of a development of ideas but more especially of the inner and sincere quest for peace intensifying in the hearts of all men. We Christians rejoice in the drive onward toward the fulfillment of peace on earth. We are sorry, however, that it is so late in Christian history and that it received its impulse more from the fear of nuclear armaments than from the development of Christian ideas. Nonetheless, here in the midst of so much bewilderment, we touch an optimistic note in the realization that these ideas can now, at long last, offer hope for a peaceful future.

Strange as it may seem, there is currently a new interest in the philosophy of Marxism. This stems in part from the renewed study of the writings of the young Marx and a concentration on that aspect of his work which is more philosophical than politico-economic, such as is more prominent in the later Das Kapital. But even more, our interest in Marxism has occurred because of what has happened to the con­temporary Marxists themselves. First of all, after Stalin's time a certain new openness, not yet perfect but nonetheless real, has developed in Russia to the benefit of scholars. This tendency has expanded so as also to include the academic research in the satellite countries and that of Marxists around the world. This newly won liberty for the intelligentsia is itself the result of scientific progress and is due especially to the fear­some warheads capable of being used by so many nations today. Once those in political power in communist lands began to realize that it was the scientists, the thinkers in their midst, who had produced such monstrosities, they also saw the need to turn to these idea men if they were to do their part in avoiding a world catastrophe and holocaust. The breakthrough came first in Russian science and manifested itself in a tolerance for those so-called idealistic theories in physics that had long ago been repudiated by Lenin in his work Materialism and Empi­rio-Criticism. Thus Einstein, Planck and Bohr became acceptable in the laboratories of Moscow even though the ideas pervading their thinking did not conform with Dialectical Materialism as it had been tradition­ally developing over the previous forty years. This breakthrough in

INTRODUCTION

This second volume of the Boston College Studies in Philosophy com­memorates the one hundred and fiftieth anniversary of the birth of Karl Marx. This dedication bespeaks the evolution permeating the entire world today, not only in the sense of a development of ideas but more especially of the inner and sincere quest for peace intensifying in the hearts of all men. We Christians rejoice in the drive onward toward the fulfillment of peace on earth. We are sorry, however, that it is so late in Christian history and that it received its impulse more from the fear of nuclear armaments than from the development of Christian ideas. Nonetheless, here in the midst of so much bewilderment, we touch an optimistic note in the realization that these ideas can now, at long last, offer hope for a peaceful future.

Strange as it may seem, there is currently a new interest in the philosophy of Marxism. This stems in part from the renewed study of the writings of the young Marx and a concentration on that aspect of his work which is more philosophical than politico-economic, such as is more prominent in the later Das Kapital. But even more, our interest in Marxism has occurred because of what has happened to the con­temporary Marxists themselves. First of all, after Stalin's time a certain new openness, not yet perfect but nonetheless real, has developed in Russia to the benefit of scholars. This tendency has expanded so as also to include the academic research in the satellite countries and that of Marxists around the world. This newly won liberty for the intelligentsia is itself the result of scientific progress and is due especially to the fear­some warheads capable of being used by so many nations today. Once those in political power in communist lands began to realize that it was the scientists, the thinkers in their midst, who had produced such monstrosities, they also saw the need to turn to these idea men if they were to do their part in avoiding a world catastrophe and holocaust. The breakthrough came first in Russian science and manifested itself in a tolerance for those so-called idealistic theories in physics that had long ago been repudiated by Lenin in his work Materialism and Empi­rio-Criticism. Thus Einstein, Planck and Bohr became acceptable in the laboratories of Moscow even though the ideas pervading their thinking did not conform with Dialectical Materialism as it had been tradition­ally developing over the previous forty years. This breakthrough in

XII INTRODUCTION

one segment of academe resulted in an ever widening crack that gave hints of a parallel liberty approaching for philosophers and other intellectuals. The novelists like Pasternak burgeoned forth and although they didn't escape unscathed in their newly won environment, they had the courage to take those initial steps that made it easier for the poets, the artists and finally, for the philosophers who have come after them.

People are tired of the talk of war and are yearning for the consumer goods of the West that have become known through ever widening communications and exchange programs. The philosophers themselves have come under the influence of new ideas from the West, now that Russia has allowed her scholars to take an international stance in the academic community. Needless to say the work of existentialists like Sartre, who favors Marxism and Kierkegaard, who rejected Hegel's philosophy for quite different reasons, influenced this development. In psychology, Russian students had become aware of the phenomeno­logy of Husserl and Jaspers. The favorable comments of Karl Barth toward Marxism have encouraged a confidence among Marxists to study the works even of the theologians. During the past decade the continent has been agog with the work of Teilhard de Chardin to such a degree that even the Marxists thought they perceived in his writings a latent christening of Dialectical Materialism.

Inside communist lands there were further tendencies that abetted this movement. Crime among the youth is on the upsurge within Russia. The youth are rebelling against authority just as they are doing all over the West. There is a need to work out rationally a new norm for moral­ity and a totally different ethical code to meet the new generation's needs. As communism begins to work more smoothly, hitherto unheard of leisure has given the people more time to think. Their thoughts, as always under these circumstances, have begun to center on the very meaning of life and existence and consequently there has arisen a con­tinuing encounter with the problem of death which now has become the theme of much of the new poetry and the chief concern of many philoso­phers of Marxism both inside and outside of Russia.

It is noteworthy that this new interest in Marxist philosophy also has reasons outside communist circles. First, the growth of Russia into a leading world power, although under the aegis of communism, has generated an interest in everything that that country says and does. The early sputnicks won for Russia a new attention and her recently built nuclear reactor - the largest in the world has brought to that people a hard won respect. Students in all our s.::hools are now

XII INTRODUCTION

one segment of academe resulted in an ever widening crack that gave hints of a parallel liberty approaching for philosophers and other intellectuals. The novelists like Pasternak burgeoned forth and although they didn't escape unscathed in their newly won environment, they had the courage to take those initial steps that made it easier for the poets, the artists and finally, for the philosophers who have come after them.

People are tired of the talk of war and are yearning for the consumer goods of the West that have become known through ever widening communications and exchange programs. The philosophers themselves have come under the influence of new ideas from the West, now that Russia has allowed her scholars to take an international stance in the academic community. Needless to say the work of existentialists like Sartre, who favors Marxism and Kierkegaard, who rejected Hegel's philosophy for quite different reasons, influenced this development. In psychology, Russian students had become aware of the phenomeno­logy of Husserl and Jaspers. The favorable comments of Karl Barth toward Marxism have encouraged a confidence among Marxists to study the works even of the theologians. During the past decade the continent has been agog with the work of Teilhard de Chardin to such a degree that even the Marxists thought they perceived in his writings a latent christening of Dialectical Materialism.

Inside communist lands there were further tendencies that abetted this movement. Crime among the youth is on the upsurge within Russia. The youth are rebelling against authority just as they are doing all over the West. There is a need to work out rationally a new norm for moral­ity and a totally different ethical code to meet the new generation's needs. As communism begins to work more smoothly, hitherto unheard of leisure has given the people more time to think. Their thoughts, as always under these circumstances, have begun to center on the very meaning of life and existence and consequently there has arisen a con­tinuing encounter with the problem of death which now has become the theme of much of the new poetry and the chief concern of many philoso­phers of Marxism both inside and outside of Russia.

It is noteworthy that this new interest in Marxist philosophy also has reasons outside communist circles. First, the growth of Russia into a leading world power, although under the aegis of communism, has generated an interest in everything that that country says and does. The early sputnicks won for Russia a new attention and her recently built nuclear reactor - the largest in the world has brought to that people a hard won respect. Students in all our s.::hools are now

INTRODUCTION XIII

avidly studying the Russian language and tourists are making their way not only to Paris and Rome nowadays, but also to Moscow and the Black Sea. As so much of western philosophy has grown materialistic, some scholars have thought that they have found their counterpart in Dialectical Materialism. For example, there are some philosophy professors in England, the home of analysis, who lean toward the phil­osophy of Marx. After all, Gilbert Ryle's notion that the soul is really nothing but a "ghost in the machine" seems to work in quite well with what Marx said about religion being "the opium of the people." Socialism, too, has expanded over much of the civilized world, and this kind of economic structure can look to communism as a "going con­cern," for so long a time thought too utopian. Finally, the quest and necessity of peace in our day, along with the possibilities of one world as centered in the United Nations and blessed by Pope Paul, have en­couraged all men not to turn a deaf ear or a blind eye toward the East and east Europe and what it has to say. Some even feel that in miti­gated Marxism, as it evolves, we may find an answer to that anarchy which seems to be resulting from too much false liberty.

Pursuing this question further, it is meaningful to ask why Catholics all over the world are taking a new look at Marxism. The question is evinced simply by such a study as this. More, of course, is due to the influence of the Paulus Society in Germany which has had three rather successful meetings of dialogue with Marxists in Europe. Pope John XXIII extended a warm hand to many Marxist representatives and is still a favorite among them. Vatican Council II in its decrees seemed to have one eye on the communistic world not only in what it said but more in the terminology that expressed what it said. Pope Paul has set up a commission under Cardinal Koenig of Vienna to study means for future dialogue with atheists and no one doubts that its principal concern is with the Marxists. At Notre Dame University several years ago, an interesting meeting was held along similar lines, with representatives of many communistic lands in attendance. And only recently the second meeting of the "Pacem in Terris" Institute was held at Manhattan College in New York.

Nevertheless, we must ask why Catholics do have this new interest. Is not communism still the enemy that Pius XI and Pius XII warned against so frequently? Is not Marxism still atheism? And should we not reject any compromise of our own commitment with regard to such a philosophy? The answer to all these questions remains, of course, an affirmative, but the reasons given above as to why people in general

INTRODUCTION XIII

avidly studying the Russian language and tourists are making their way not only to Paris and Rome nowadays, but also to Moscow and the Black Sea. As so much of western philosophy has grown materialistic, some scholars have thought that they have found their counterpart in Dialectical Materialism. For example, there are some philosophy professors in England, the home of analysis, who lean toward the phil­osophy of Marx. After all, Gilbert Ryle's notion that the soul is really nothing but a "ghost in the machine" seems to work in quite well with what Marx said about religion being "the opium of the people." Socialism, too, has expanded over much of the civilized world, and this kind of economic structure can look to communism as a "going con­cern," for so long a time thought too utopian. Finally, the quest and necessity of peace in our day, along with the possibilities of one world as centered in the United Nations and blessed by Pope Paul, have en­couraged all men not to turn a deaf ear or a blind eye toward the East and east Europe and what it has to say. Some even feel that in miti­gated Marxism, as it evolves, we may find an answer to that anarchy which seems to be resulting from too much false liberty.

Pursuing this question further, it is meaningful to ask why Catholics all over the world are taking a new look at Marxism. The question is evinced simply by such a study as this. More, of course, is due to the influence of the Paulus Society in Germany which has had three rather successful meetings of dialogue with Marxists in Europe. Pope John XXIII extended a warm hand to many Marxist representatives and is still a favorite among them. Vatican Council II in its decrees seemed to have one eye on the communistic world not only in what it said but more in the terminology that expressed what it said. Pope Paul has set up a commission under Cardinal Koenig of Vienna to study means for future dialogue with atheists and no one doubts that its principal concern is with the Marxists. At Notre Dame University several years ago, an interesting meeting was held along similar lines, with representatives of many communistic lands in attendance. And only recently the second meeting of the "Pacem in Terris" Institute was held at Manhattan College in New York.

Nevertheless, we must ask why Catholics do have this new interest. Is not communism still the enemy that Pius XI and Pius XII warned against so frequently? Is not Marxism still atheism? And should we not reject any compromise of our own commitment with regard to such a philosophy? The answer to all these questions remains, of course, an affirmative, but the reasons given above as to why people in general

XIV INTRODUCTION

have given Marxism a more attentive ear hold for Catholics, too. After all Marxism now controls one third of the world. It is the duty of a church that is indeed Catholic to be interested in this movement that has influenced so much of God's world. But the real reasons are deeper. This interest could not have developed if there had not been a kind of ecumenism within Marxism itself as seen in the facts enumerated above in connection with the changes occurring within communism. Yet the Catholic philosopher, I think, sees something else here that harbingers an optimism for the future. First of all, Marxism is accepted today as possessing a pivotal ontology. For too long we have thought of Marxism in terms of Das Kapital and its socio-economic policies only. For decades we concentrated so heavily on ways to offset its military prowess that we didn't adequately investigate its philosophical grounds. However, we now are beginning to understand that Marxism is primarily a philosophy and a metaphysics and when one says this he implies that we can discuss things.

As the Marxists look around the world they cannot help but be impressed with the fact that Christianity also exerts an influence over millions of people. But Christianity presents a kind of unified front by way of its basic commitment. In its adherence to theism and obedience to a moral code, it offers an alternative to the weaknesses of Marxism. Furthermore, Catholic thought has deep historical roots going back to Aristotle, Augustine and the Neo-Platonic schools. These influences are also still at work among the philosophers of Marxism. For example, in Czechoslovakia today, Greek has been restored as an essential ele­ment in classical education. Many philosophers from Russia and the satellite countries are studying Aristotelianism and Augustine. There has always been a strong influence from medieval scholasticism in the development of philosophy in Russia itself. It is interesting to remem­ber that Marx did a thesis in ancient philosophy and was acquainted with ancient Greek thought as well as with Hegel. Lenin, too, had studied the whole of ancient philosophy especially the Atomists and Lucretius. Sometimes scholars forget that Karl Marx began as a philosopher and that although his interests later diverged into socio­logical and economic theory he never lost either his taste for Hegel or his interest in this thinker. Marx's first intellectual fervor was stimu­lated by the left-wing Hegelians and while he occupied himself with Strauss, Bauer and Feuerbach, he was pursuing philosophical studies.

Although Marx rejected the idealism of Hegel it was not for an adoption of crass materialism. Karl Marx, and Lenin after him, always

XIV INTRODUCTION

have given Marxism a more attentive ear hold for Catholics, too. After all Marxism now controls one third of the world. It is the duty of a church that is indeed Catholic to be interested in this movement that has influenced so much of God's world. But the real reasons are deeper. This interest could not have developed if there had not been a kind of ecumenism within Marxism itself as seen in the facts enumerated above in connection with the changes occurring within communism. Yet the Catholic philosopher, I think, sees something else here that harbingers an optimism for the future. First of all, Marxism is accepted today as possessing a pivotal ontology. For too long we have thought of Marxism in terms of Das Kapital and its socio-economic policies only. For decades we concentrated so heavily on ways to offset its military prowess that we didn't adequately investigate its philosophical grounds. However, we now are beginning to understand that Marxism is primarily a philosophy and a metaphysics and when one says this he implies that we can discuss things.

As the Marxists look around the world they cannot help but be impressed with the fact that Christianity also exerts an influence over millions of people. But Christianity presents a kind of unified front by way of its basic commitment. In its adherence to theism and obedience to a moral code, it offers an alternative to the weaknesses of Marxism. Furthermore, Catholic thought has deep historical roots going back to Aristotle, Augustine and the Neo-Platonic schools. These influences are also still at work among the philosophers of Marxism. For example, in Czechoslovakia today, Greek has been restored as an essential ele­ment in classical education. Many philosophers from Russia and the satellite countries are studying Aristotelianism and Augustine. There has always been a strong influence from medieval scholasticism in the development of philosophy in Russia itself. It is interesting to remem­ber that Marx did a thesis in ancient philosophy and was acquainted with ancient Greek thought as well as with Hegel. Lenin, too, had studied the whole of ancient philosophy especially the Atomists and Lucretius. Sometimes scholars forget that Karl Marx began as a philosopher and that although his interests later diverged into socio­logical and economic theory he never lost either his taste for Hegel or his interest in this thinker. Marx's first intellectual fervor was stimu­lated by the left-wing Hegelians and while he occupied himself with Strauss, Bauer and Feuerbach, he was pursuing philosophical studies.

Although Marx rejected the idealism of Hegel it was not for an adoption of crass materialism. Karl Marx, and Lenin after him, always

INTRODUCTION xv

rejected crass or vulgar materialism in which one tends to reduce everything to the measurable or observable. The soul of man and the immaterial elements of life remained ever at the heart of their thinking. Thus, in his early writings, Marx opposed Hegel precisely because Marx thought that the problem about the alienation of man could not be solved on the level of abstractions. But Marx did not oppose Hegel on alienation nor did he think that man must be treated as an automaton. He had a fine insight into the distinction between the level of abstrac­tions and the level of the material world of causal action where he wished to place and solve man's problems.

Granted that there is a real world independent of our minds, although in another personal sense not independent of our knowing it, there remain many problems. It is here that we can have a dialogue with Marxists. If my own consciousness, which is the free and self-reflective "me" experiencing reality, were limited to conceptual knowledge, then insight and intuition take on divergent meanings. Again, we are faced with lines of causality that are independently at work and that have been at work through centuries of history. The recognition of lines of linear and concentric causality, as really occurring from out of the past and all around us, opens up the human frontiers to a study of history and evolution as meaningful ideas. It is here that the work of Teilhard de Chardin can have meaning both for the Christian and for the Marx­ist. Both ought to discuss the origin of man and the world and it is far easier to discuss God as the first cause with someone who believes that things really exist and are operating according to definite causal laws.

This second volume of the Boston College Studies in Philosophy is devoted to the theme of Marxism. After consultation with the editorial board, it was deemed best to devote each of our future volumes of essays to one central theme in accordance with our purpose of present­ing studies valuable for research scholars in philosophy. We had originally hoped to have papers included in this volume from both sides of such a dialogue but this proved impossible to arrange. Nevertheless, a beginning has been made by the articles presented here from the non-Marxist side. It is hoped, moreover, that they will be read es­pecially by Marxists and that a subsequent volume will be able to offer their ideas on similar philosophical questions.

One of my students recently asked me what is the difference between Marxism and communism. I take Marxism to be the philosophy behind communism. Communism is that concrete political system presently

INTRODUCTION xv

rejected crass or vulgar materialism in which one tends to reduce everything to the measurable or observable. The soul of man and the immaterial elements of life remained ever at the heart of their thinking. Thus, in his early writings, Marx opposed Hegel precisely because Marx thought that the problem about the alienation of man could not be solved on the level of abstractions. But Marx did not oppose Hegel on alienation nor did he think that man must be treated as an automaton. He had a fine insight into the distinction between the level of abstrac­tions and the level of the material world of causal action where he wished to place and solve man's problems.

Granted that there is a real world independent of our minds, although in another personal sense not independent of our knowing it, there remain many problems. It is here that we can have a dialogue with Marxists. If my own consciousness, which is the free and self-reflective "me" experiencing reality, were limited to conceptual knowledge, then insight and intuition take on divergent meanings. Again, we are faced with lines of causality that are independently at work and that have been at work through centuries of history. The recognition of lines of linear and concentric causality, as really occurring from out of the past and all around us, opens up the human frontiers to a study of history and evolution as meaningful ideas. It is here that the work of Teilhard de Chardin can have meaning both for the Christian and for the Marx­ist. Both ought to discuss the origin of man and the world and it is far easier to discuss God as the first cause with someone who believes that things really exist and are operating according to definite causal laws.

This second volume of the Boston College Studies in Philosophy is devoted to the theme of Marxism. After consultation with the editorial board, it was deemed best to devote each of our future volumes of essays to one central theme in accordance with our purpose of present­ing studies valuable for research scholars in philosophy. We had originally hoped to have papers included in this volume from both sides of such a dialogue but this proved impossible to arrange. Nevertheless, a beginning has been made by the articles presented here from the non-Marxist side. It is hoped, moreover, that they will be read es­pecially by Marxists and that a subsequent volume will be able to offer their ideas on similar philosophical questions.

One of my students recently asked me what is the difference between Marxism and communism. I take Marxism to be the philosophy behind communism. Communism is that concrete political system presently

XVI INTRODUCTION

engulfing one-third of the earth which tries to put into practice the ideas of Marxism. Marxism, on the other hand, is the philosophy rooted in Karl Marx and Friedrich Engels, developed more extensively by Lenin and elaborated in our own day by many thinkers both in commu­nist countries and around the world. There are many Marxists who are probably not communists but not many communists who are not Marxists. I think that Jean Paul Sartre is a Marxist but not a commu­nist. The same would hold for Professor Ernst Bloch in Germany.

In the present volume, only two of the articles are devoted explicitly to the theme of dialogue and both revolve around the very meaning of dialogue itself. And as a matter of interest neither author holds out much hope for the success of this particular venture. This is their personal opinion and it may stimulate the very dialogue they regard so pessimistically. Yet in the course of their contributions, some of the mistakes of the past are brought into clear relief and some of the diffi­culties inherent in future discussions are faced up to. One would con­clude from reading these papers that if dialogue is to continue beyond its currently narrow dimensions, then it must be kept on the philoso­phicallevel. The importance of epistemology in this connection is one of the rewarding insights to be gleaned from both studies.

The other principal papers revolve around the early days of Marx­ism's birth. Here, again, one is made aware of the role of philosophical ideas not only in the journalistic ventures of the young Karl Marx but also the philosophical acumen of his associates during this period. In the paper on Nietzsche's influence, we are presented detailed evidence of the role that this philosopher has exerted on the development of Marxism. For too long a time we have talked as if the sole influence from the side of western, modern philosophical thought on Marxism came from Hegel and the neo-Hegelian school.

There have been a number of meetings on the continent, in England and the United States concerned with furthering our understanding of Marxism. The first article discusses in detail the author's experiences in this regard in Europe. The Reverend PETER HEBELETHW AITE, is an English Jesuit, who is currently editor of the Month in London. He has been keenly interested in pursuing the Christian-Marxist dialogue both in his home country and on the continent where he has attended some of the meetings sponsored by the Paulus Society on this topic.

The Reverend ARTHUR MCGOVERN has contributed an interesting study about the political writings of the young Marx. This subject is of special interest today because of the new philosophical research being

XVI INTRODUCTION

engulfing one-third of the earth which tries to put into practice the ideas of Marxism. Marxism, on the other hand, is the philosophy rooted in Karl Marx and Friedrich Engels, developed more extensively by Lenin and elaborated in our own day by many thinkers both in commu­nist countries and around the world. There are many Marxists who are probably not communists but not many communists who are not Marxists. I think that Jean Paul Sartre is a Marxist but not a commu­nist. The same would hold for Professor Ernst Bloch in Germany.

In the present volume, only two of the articles are devoted explicitly to the theme of dialogue and both revolve around the very meaning of dialogue itself. And as a matter of interest neither author holds out much hope for the success of this particular venture. This is their personal opinion and it may stimulate the very dialogue they regard so pessimistically. Yet in the course of their contributions, some of the mistakes of the past are brought into clear relief and some of the diffi­culties inherent in future discussions are faced up to. One would con­clude from reading these papers that if dialogue is to continue beyond its currently narrow dimensions, then it must be kept on the philoso­phicallevel. The importance of epistemology in this connection is one of the rewarding insights to be gleaned from both studies.

The other principal papers revolve around the early days of Marx­ism's birth. Here, again, one is made aware of the role of philosophical ideas not only in the journalistic ventures of the young Karl Marx but also the philosophical acumen of his associates during this period. In the paper on Nietzsche's influence, we are presented detailed evidence of the role that this philosopher has exerted on the development of Marxism. For too long a time we have talked as if the sole influence from the side of western, modern philosophical thought on Marxism came from Hegel and the neo-Hegelian school.

There have been a number of meetings on the continent, in England and the United States concerned with furthering our understanding of Marxism. The first article discusses in detail the author's experiences in this regard in Europe. The Reverend PETER HEBELETHW AITE, is an English Jesuit, who is currently editor of the Month in London. He has been keenly interested in pursuing the Christian-Marxist dialogue both in his home country and on the continent where he has attended some of the meetings sponsored by the Paulus Society on this topic.

The Reverend ARTHUR MCGOVERN has contributed an interesting study about the political writings of the young Marx. This subject is of special interest today because of the new philosophical research being

INTRODUCTION XVII

done in reference to the writings of the "young Marx." Dr. McGovern concentrates on the writings which date from 1842 and 1843 and which appeared in the journal that Karl Marx was editing. Although Botto­more has translated the Early Writings from 1844 (especially Marx' Economic and Philosophical Manuscripts), there has only recently been any translation made of Marx' writings during this earlier period. It is for this reason, especially, that we feel that Fr. McGovern is making a real contribution to Marxist studies. Of Marx' twenty articles and notes during this period only one o~her has ever been translated into English, and this is an article by E. Kamenka for Quadrant. Fr. McGovern is currently a professor of philosophy in the Bellarmine School of Theo­logy at North Aurora just outside Chicago. He has recently completed his doctoral studies at the Sorbonne in France where he specialized in Marxism.

Akin to Fr. McGovern's study is the article by Professor NICHOLAS LOBKOWICZ on "Karl Marx and Max Stirner." Both of these studies provide excellent material textually and analytically for those scholars interested in probing further into this epoch of Marxism. Professor Lobkowicz studied for his doctorate at the East-European Institute at Fribourg University in Switzerland under Father I. M. Bochenski. Later he taught at Notre Dame University where in 1965 he conducted an Institute in Marxist Studies. He has recently published the collected papers emanating from this Institute. In 1967, Professor Lobkowicz accepted the chair in political philosophy at the University of Munich.

Pere GASTON FESSARD is a French Jesuit who has taught and written about Hegelian philosophy for thirty years. His book on the Spiritual Exercises of Saint Ignatius of Loyola is recognized as a distinct con­tribution to scholarly asceticism. Pere Fessard has over the years been interested in discussing the philosophy of Marxism with Marxists. In fact, it could be said that he was one of the originators of the Christian­Marxist dialogue. He presented a paper at the Institute at Notre Dame mentioned above and subsequently lectured at Boston College. Here Pere Fessard weighs once again the possibilities of dialogue within the contemporary scene. Pere Fessard has written this article at our request especially for this volume and it has been translated from the French by Rev. Oliva A. Blanchette, who is a professor of philosophy at Boston College and at the Jesuit seminary - Weston College in Massachusetts.

Professor GEORGE L. KLINE who discusses Nietzschean Marxism in Russia was educated at Boston University, Columbia College, and Columbia University. He has taught at Columbia, the University of

INTRODUCTION XVII

done in reference to the writings of the "young Marx." Dr. McGovern concentrates on the writings which date from 1842 and 1843 and which appeared in the journal that Karl Marx was editing. Although Botto­more has translated the Early Writings from 1844 (especially Marx' Economic and Philosophical Manuscripts), there has only recently been any translation made of Marx' writings during this earlier period. It is for this reason, especially, that we feel that Fr. McGovern is making a real contribution to Marxist studies. Of Marx' twenty articles and notes during this period only one o~her has ever been translated into English, and this is an article by E. Kamenka for Quadrant. Fr. McGovern is currently a professor of philosophy in the Bellarmine School of Theo­logy at North Aurora just outside Chicago. He has recently completed his doctoral studies at the Sorbonne in France where he specialized in Marxism.

Akin to Fr. McGovern's study is the article by Professor NICHOLAS LOBKOWICZ on "Karl Marx and Max Stirner." Both of these studies provide excellent material textually and analytically for those scholars interested in probing further into this epoch of Marxism. Professor Lobkowicz studied for his doctorate at the East-European Institute at Fribourg University in Switzerland under Father I. M. Bochenski. Later he taught at Notre Dame University where in 1965 he conducted an Institute in Marxist Studies. He has recently published the collected papers emanating from this Institute. In 1967, Professor Lobkowicz accepted the chair in political philosophy at the University of Munich.

Pere GASTON FESSARD is a French Jesuit who has taught and written about Hegelian philosophy for thirty years. His book on the Spiritual Exercises of Saint Ignatius of Loyola is recognized as a distinct con­tribution to scholarly asceticism. Pere Fessard has over the years been interested in discussing the philosophy of Marxism with Marxists. In fact, it could be said that he was one of the originators of the Christian­Marxist dialogue. He presented a paper at the Institute at Notre Dame mentioned above and subsequently lectured at Boston College. Here Pere Fessard weighs once again the possibilities of dialogue within the contemporary scene. Pere Fessard has written this article at our request especially for this volume and it has been translated from the French by Rev. Oliva A. Blanchette, who is a professor of philosophy at Boston College and at the Jesuit seminary - Weston College in Massachusetts.

Professor GEORGE L. KLINE who discusses Nietzschean Marxism in Russia was educated at Boston University, Columbia College, and Columbia University. He has taught at Columbia, the University of

XVIII INTRODUCTION

Chicago, and Swarthmore College, and is at present Professor of Phi­losophy at Bryn Mawr College. He is the author of Spinoza in Soviet PhilosoPhy (1952), translator of V. V. Zenkovsky's History of Russian Philosophy (2 vols., 1953), editor of Alfred North Whitehead: Essays on His PhilosoPhy (1963), editor of, and contributor to, European Philoso­Phy Today (1965), co-editor of, and contributor to, Russian Philosophy (3 vols., 1965). His Weil Lectures, Religious and Anti-Religious Thought in Russia, given at Cincinnati in 1964, will be published by the Uni­versity of Chiago Press in 1968. Professor Kline has in recent years concentrated on studies of ethics in Marxist thought and presents in this volume a study that will be illuminating to many who have not realized the genuine Marxist interest in this aspect of philosophy.

Completing the roster of our contributors is Dr. THOMAS J. BLAKE­LEY, director of the Program in Russian Studies at Boston College, who offers his views on the possibility of dialogue and the need to include what he calls that "third world" of the newly developing and emerging nations of Africa and the Far East in future discussions. Professor Blakeley also studied under Fr. Bochenski at the East­European Institute at Fribourg University where he served as an as­sistant editor of that Institute's journal, Studies in Soviet Thought. Professor Blakeley is principally a sovietologist and is the author of many books and articles dealing with his specialty.

This volume, then, draws on a wide variety of scholars whose ideas are thematized through interest in the philosophy of Marxism. It is hoped that their international background and varied interests will bring to the scholarly world a new fund of thoughts that will pay rich dividends in future discussions between Marxist and nQn-Marxist philosophers.

We are deeply grateful to all of our contributors who so generously answered our call to contribute toward this volume and we are sure that the interest it will have to students in the field will be ample reward for such true scholars.

XVIII INTRODUCTION

Chicago, and Swarthmore College, and is at present Professor of Phi­losophy at Bryn Mawr College. He is the author of Spinoza in Soviet PhilosoPhy (1952), translator of V. V. Zenkovsky's History of Russian Philosophy (2 vols., 1953), editor of Alfred North Whitehead: Essays on His PhilosoPhy (1963), editor of, and contributor to, European Philoso­Phy Today (1965), co-editor of, and contributor to, Russian Philosophy (3 vols., 1965). His Weil Lectures, Religious and Anti-Religious Thought in Russia, given at Cincinnati in 1964, will be published by the Uni­versity of Chiago Press in 1968. Professor Kline has in recent years concentrated on studies of ethics in Marxist thought and presents in this volume a study that will be illuminating to many who have not realized the genuine Marxist interest in this aspect of philosophy.

Completing the roster of our contributors is Dr. THOMAS J. BLAKE­LEY, director of the Program in Russian Studies at Boston College, who offers his views on the possibility of dialogue and the need to include what he calls that "third world" of the newly developing and emerging nations of Africa and the Far East in future discussions. Professor Blakeley also studied under Fr. Bochenski at the East­European Institute at Fribourg University where he served as an as­sistant editor of that Institute's journal, Studies in Soviet Thought. Professor Blakeley is principally a sovietologist and is the author of many books and articles dealing with his specialty.

This volume, then, draws on a wide variety of scholars whose ideas are thematized through interest in the philosophy of Marxism. It is hoped that their international background and varied interests will bring to the scholarly world a new fund of thoughts that will pay rich dividends in future discussions between Marxist and nQn-Marxist philosophers.

We are deeply grateful to all of our contributors who so generously answered our call to contribute toward this volume and we are sure that the interest it will have to students in the field will be ample reward for such true scholars.