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Lenin, Vladimir Ilich V. I. LENIN MATERIALISMO Y EMPIRIOCRITICISMO EDICIONES EN LENGUAS EXTRANJERAS PEKIN Primera edición 1974 (2a impresión 1975) NOTA DEL EDITOR Se ha hecho la presente edición de Materialismo y empiriocriticismo tomando como base la versión castellana realizada en Moscú (Ediciones en Lenguas Extranjeras, 1948). Parte I Parte II Parte III I N D I C E [Parte I] DIEZ PREGUNTAS AL DISERTANTE 1 MATERIALISMO Y EMPIRIOCRITICISMO Notas críticas sobre una filosofía reaccionaria 3 PROLOGO A LA PRIMERA EDICION 5 PROLOGO A LA SEGUNDA EDICION 8 A MANERA DE INTRODUCCION Cómo refutaban el materialismo ciertos "marxistas" en 1908 y cómo lo refutaban ciertos idealistas en 1710 9 CAPITULO I LA TEORIA DEL CONOCIMIENTO DEL EMPIRIOCRITICISMO Y LA DEL MATERIALISMO 33 DIALECTICO. I 1. Las sensaciones y los complejos de sensaciones 33 2. "El descubrimiento de los elementos del mundo" 51 3. La coordinación de principio y el "realismo ingenuo" 71 4. ¿Existía la naturaleza antes que el hombre? 81 5. ¿Piensa el hombre con la ayuda del cerebro? 97 6. Sobre el solipsismo de Mach y de Avenarius 107 CAPITULO II LA TEORIA DEL CONOCIMIENTO DEL EMPIRIOCRITICISMO Y LA 113 DEL MATERIALISMO DIALECTICO. II 1. La "cosa en si" o V, Chernov refuta a F. Engels 113 2. Del "transcensus", o cómo V. Basárov "arregla" a Engels 125 3. L. Feuerbach y J. Dietzgen sobre la "cosa en sí" 140 4. ¿Existe la verdad objetiva? 146 5. La verdad absoluta y relativa, o acerca del eclec- ticismo de Engels descubierto por A. Bogdánov 159 6. El criterio de la práctica en la teoría del conoci- miento 168 NOTAS 469 [Parte II] CAPITULO III LA TEORIA DEL CONOCIMIENTO DEL EMPIRIOCRITICISMO Y LA DEL MATERIALISMO 177 DIALECTICO. III 1. ¿Qué es la materia? ¿Qué es la experiencia 177 2. El error dePlejánov en lo tocante al concepto de "experiencia" 186 3. De la causalidad y de la necesidad en la naturaleza 190 4. El "principio de la economía del pensamiento" y la cuestión de la "unidad del mundo" 211 5. El espacio y el tiempo 219 6. Libertad y necesidad 236 CAPITULO IV LOS FILOSOFOS IDEALISTAS, COMO COMPAÑEROS DE ARMAS Y 245 SUCESORES DEL EMPIRIOCRITICISMO 1. La crítica del kantismo desde la izquierda y desde la derecha 245 2. De cómo se ha burlado el "empiriosimbolista" Iushkévich del "empiriocriticista" Chernov 260 3. Los inmanentistas, como compañeros de armas de Mach 265 4. y Avenarius 276 5. ¿Hacia dónde se desarrolla el empiriocriticismo? 288 6. El "empiriomonismo" de A. Bogdánov La "teoría de los símbolos" (o de los jeroglíficos) y la 297 7. crítica de Helmholtz 306 8. Dos clases de crítica de Dühring ¿Cómo pudo agradar J. Dietzgen a los filósofos reac- 312 cionarios? - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - COMPLEMENTO AL § I DEL CAPITULO IV ¿Desde qué lado abordó N. G. Chernishevski la crítica del kantismo? 465 NOTAS 473 [Parte III] CAPITULO V LA NOVISIMA REVOLUCION EN LAS CIENCIAS NATURALES Y EL IDEALISMO FILOSOFICO 321 1. La crisis de la física contemporánea 324 2. "La materia ha desaparecido" 332 3. ¿Es concebible el movimiento sin materia? 342 4. Las dos direcciones de la física contemporánea y el espiritualismo inglés 353 5. Las dos direcciones de la física contemporánea y el idealismo aleman 364 6. Las dos direcciones de la física contemporánea y el fideismo francés 375 7. Un "físico idealista" ruso 386 8. Esencia y significación del idealismo "físico" 390 CAPITULO VI EL EMPIRIOCRITICISMO Y EL MATERLALISMO 406 HISTORICO 1. Las excursiones de los empiriocriticistas alemanes al campo de las ciencias sociales 407 2. Cómo corrige y "desarrolla" Bogdánov a Marx 416 3. "Las bases de la filosofía social" de Suvórov 428 4. Los partidos en filosofía y los filósofos acéfalos 434 5. Ernst Haeckel y Ernst Mach 448 462 CONCLUSION NOTAS 474 pág. 1 DIEZ PREGUNTAS AL DISERTANTE[1] 1. ¿Admite el disertante que la filosofía del marxismo es el materialismo dialéctico? En caso de negarlo, ¿por qué no analizó siquiera una sola vez las innumerables declaraciones de Engels al respecto? En caso afirmativo, ¿por qué los machistas denominan a su "revisión" del materialismo dialéctico "filosofía del marxismo"? 2. ¿Admite el disertante la división fundamental, en materialismo e idealismo, que hace Engels de los sistemas filosóficos, mientras que ubica en una posición intermedia entre uno y otro -- oscilando entre ambos -- a la linea de Hume en la filosofía moderna (denominando a esta línea "agnosticismo") y al kantismo (al que coúsidera como una variedad del agnosticismo)? 3. ¿Admite el disertante que en la base de la teoría del conocimiento del materialismo dialéctico está la admisión del mundo exterior y el reflejo de este último en el cerebro humano? 4. ¿Admite el disertante como justos los razonamientos de Engels sobre la trasformación de las "cosas en sí" en "cosas para nosotros"? 5. ¿Admite el disertante como justa la afirmación de Engels de que "la unidad real del mundo consiste en su materialidad"? (Anti-Dühring, 2a ed. alemana, 1886, pág. 28, I, sección IV "Esquemática del mundo".) pág. 2 6. ¿Admite el disertante como justa la afirmación de Engels de que "materia sin movimiento es tan inconcebible como movimiento sin materia"? (Anti- Dühring, 2a ed. alemana, 1886, pág. 45, VI "Filosofía de la naturaleza, Cosmogonía, Física y Química'i.) 7. ¿Admite el disertante que las ideas de causalidad, de necesidad y de sujeción a la ley, etc. son un reflejo de las leyes de la naturaleza, de un mundo real, en la conciencia humana? ¿O Engels no tenía razón al afirmarlo? (Anti- Dühring, págs. 20-21, III "Apriorismo", y págs. 103-104, XI "Libertad y necesidad".) 8. ¿Sabe el disertante que Mach expresó su concordancia con el líder de la escuela inmanentista, Schuppe, e incluso le de dicó su último y principal trabajo filosófico? ¿Cómo explica el disertante esta adhesión de Mach a la filosofía notoriamente idealista de Schuppe, defensor del clericalismo y, en general, notorio reaccionario en filosofía? 9. ¿Por qué el disertante guardó silencio sobre lo "suce dido" con el menchevique Iushkévich, su camarada de ayer (en Ensayos ) que (después de haberlo hecho con Rajmétov[2]) hoy declara idealista a Bogdánov[3]? ¿Sabe el disertante que Petzoldt, en su último libro colocó entre los idealistas a muchos discípulos de Mach? 10. ¿Confirma el disertante que el machismo no tiene nada en común con el bolchevismo, que Lenin ha protestado reiteradas veces contra el machismo[4], que los mencheviques Iushkévich y Valentínov[5] son empiriocriticistas "puros"? Escrito en mayo-junio de 1908. Se publica de acuerdo Publicado por primra vez en al manuscrito. 1925 en Recopilación de Lenin, III. pág. 3 MATERIALISMO Y EMPIRIOCRITICISMO Notas críticas sobre una filosofía reaccionaria[6] pág. 4 [blanco] pág. 5 PROLOGO A LA PRIMERA EDICION Toda una serie de escritores que pretenden ser marxistas han emprendido en nuestro país, en el año que corre, una verdadera campaña contra la filosofía del marxismo. En menos de medio año han visto la luz cuatro libros, consagrados fundamental y casi exclusivamente a atacar el materialismo dialéctico. Entre ellos, y en primer lugar, figura el titulado Ensayos sobre [?contra, es lo que debería decir] la filosofía del marxismo, San Petersburgo, 1908, una colección de artículos de Basárov, Bogdánov, Lunacharski, Berman, Helfond, Iushkévich y Suvórov; luego, vienen los libros de Iushkévich, El materialismo y el realismo crítico ; Berman, La dialéctica a la luz de la moderna teoría del conocimiento, y Valentínov, Las construcciones filosóficas del marxismo. Todos estos individuos no pueden ignorar que Marx y Engels, decenas de veces, dieron a sus concepciones filosóficas el nombre de materialismo dialéctico. Y todos estos individuos, unidos -- a pesar de las profundas diferencias que hay entre sus ideas políticas -- por su hostilidad al materialismo dialéctico, pretenden, al mismo tiempo, hacerse pasar en filosofía ¡por marxistas! La dialéctica de Engels es un pág. 6 "misticismo", dice Berman. Las ideas de Engels se han quedado "anticuadas", exclama Basárov de pasada, como algo que no necesita demostración; el materialismo se da por refutado por nuestros valientes paladines, quienes se remiten orgullosamente a la "moderna teoría del conocimiento", a la "novísima filosofía" (o al "novísimo positivismo"), a la "filosofía de las modernas ciencias naturales" e incluso a la "filosofía de las ciencias naturales del siglo XX". Apoyándose en todas estas supuestas novísimas doctrinas, nuestros destructores del materialismo dialéctico llegan intrépidamente hasta el fideísmo neto[*][7] (¡en Lunacharski se ve esto con mayor claridad, mas no es él solo, ni mucho menos[8]!), pero pierden de pronto toda audacia y todo respeto por sus propias convicciones cuando tienen que precisar nítidamente su actitud hacia Marx y Engels, de hecho una abjuración completa del materialismo dialéctico, es decir, del marxismo. De palabra, subterfugios sin fin, intentos de eludir la esencia de la cuestión, de encubrir su apostasía y colocar en el lugar del materialismo en general a uno cualquiera de los materialistas, negativa rotunda a hacer un análisis directo de las innumerables declaraciones materialistas de Marx y Engels. Es un verdadero "alzamiento sumiso", según la justa expresión de un marxista. Es el revisionismo filosófico típico, pues los revisionistas son los únicos que han adquirido un triste renombre por haber abjurado de las concepciones fundamentales del marxismo y por haberse mostrado timoratos o incapaces para, en forma franca, directa, decidida y clara, "liquidar cuentas" con los puntos de vista abandonados. Cuando los ortodoxos han tenido que manifestarse contra * Fideísmo: doctrina que pone a la fe en lugar del conocimiento o, por extensión, que atribuye a la fe una determinada importancia. pág. 7 ciertas concepciones envejecidas de Marx (como, por ejemplo, Mehring respecto a ciertas tesis históricas), lo han hecho siempre con tanta precisión y de forma tan detallada, que nadie ha encontrado jamás en sus trabajos la menor ambiguedad.
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