Dialectical materialism
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Dialectical materialism is a
In contrast with the idealist perspective of Hegelian dialectics, the materialist perspective of Marxist dialectics emphasizes that contradictions in material phenomena could be resolved with dialectical analysis, from which is synthesized the solution that resolves the contradiction, whilst retaining the essence of the phenomena. Marx proposed that the most effective solution to the problems caused by contradiction was to address the contradiction and then rearrange the systems of social organization that are the root of the problem.[5]
Dialectical materialism recognises the evolution of the natural world, and thus the emergence of new qualities of
In the 1930s, in the Soviet Union, the book
The term
The term dialectical materialism was coined in 1887 by
Historical background
Marx and Engels each began their adulthood as Young Hegelians, one of several groups of intellectuals inspired by the philosopher Hegel.[12][13] Marx's doctoral thesis, The Difference Between the Democritean and Epicurean Philosophy of Nature, was concerned with the atomism of Epicurus and Democritus, which is considered the foundation of materialist philosophy. Marx was also familiar with Lucretius's theory of clinamen.
Marx and Engels both concluded that
In contrast to the conventional Hegelian dialectic of the day, which emphasized the idealist observation that human experience is dependent on the mind's perceptions, Marx developed Marxist dialectics, which emphasized the materialist view that the world of the concrete shapes socioeconomic interactions and that those in turn determine sociopolitical reality.[12]
Whereas some Hegelians blamed religious alienation (estrangement from the traditional comforts of religion) for societal ills, Marx and Engels concluded that alienation from economic and political autonomy, coupled with exploitation and poverty, was the real culprit.[13]
In keeping with dialectical ideas, Marx and Engels thus created an alternative theory, not only of why the world is the way it is but also of which actions people should take to make it the way it ought to be. In
Dialectical materialism is an aspect of the broader subject of materialism, which asserts the primacy of the material world: in short, matter precedes thought. Materialism is a realist philosophy of science,[15] which holds that the world is material; that all phenomena in the universe consist of "matter in motion," wherein all things are interdependent and interconnected and develop according to natural law; that the world exists outside consciousness and independently of people's perception of it; that thought is a reflection of the material world in the brain, and that the world is in principle knowable.
Marx criticized classical materialism as another idealist philosophy—idealist because of its transhistorical understanding of material contexts. The Young Hegelian
Marx's dialectics
The concept of dialectical materialism emerges from statements by Marx in the second edition postface to his magnum opus, Das Kapital. There Marx says he intends to use Hegelian dialectics but in revised form. He defends Hegel against those who view him as a "dead dog" and then says, "I openly avowed myself as the pupil of that mighty thinker Hegel".[18] Marx credits Hegel with "being the first to present [dialectic's] form of working in a comprehensive and conscious manner". But he then criticizes Hegel for turning dialectics upside down: "With him it is standing on its head. It must be turned right side up again, if you would discover the rational kernel within the mystical shell.".[19][20]
Marx's criticism of Hegel asserts that Hegel's dialectics go astray by dealing with ideas, with the human mind. Hegel's dialectic, Marx says, inappropriately concerns "the process of the human brain"; it focuses on ideas. Hegel's thought is in fact sometimes called dialectical idealism, and Hegel himself is counted among a number of other philosophers known as the
For Marx, human history cannot be fitted into any neat
For Marx, dialectics is not a formula for generating predetermined outcomes but is a method for the empirical study of social processes in terms of interrelations, development, and transformation. In his introduction to the Penguin edition of Marx's Capital, Ernest Mandel writes, "When the dialectical method is applied to the study of economic problems, economic phenomena are not viewed separately from each other, by bits and pieces, but in their inner connection as an integrated totality, structured around, and by, a basic predominant mode of production."[25]
Marx's own writings are almost exclusively concerned with understanding human history in terms of systemic processes, based on
For his part, Engels applies a "dialectical" approach to the natural world in general, arguing that contemporary science is increasingly recognizing the necessity of viewing natural processes in terms of interconnectedness, development, and transformation. Some scholars have doubted that Engels' "dialectics of nature" is a legitimate extension of Marx's approach to social processes.[26][27][28][29] Other scholars have argued that despite Marx's insistence that humans are natural beings in an evolving, mutual relationship with the rest of nature, Marx's own writings pay inadequate attention to the ways in which human agency is constrained by such factors as biology, geography, and ecology.[30][31]
Engels's dialectics
Engels postulated three laws of dialectics from his reading of Hegel's Science of Logic.[32] Engels elucidated these laws as the materialist dialectic in his work Dialectics of Nature:
- The law of the unity and conflict of opposites
- The law of the passage of quantitative changes into qualitative changes
- The law of the negation of the negation
The first law, which originates with the ancient Ionian philosopher Heraclitus,[33] can be clarified through the following examples:
For example, in biological evolution the formation of new forms of life occurs precisely through the unity and struggle of opposites in heredity and variability. In physical processes the nature of light was explained precisely by means of the unity and struggle of opposites appearing, for example, as corpuscular and wave properties; this, moreover, cleared the path for a “drama of ideas” in physical science, whereby the opposition and synthesis of corpuscular and wave theories characterized scientific progress. The most basic expression of the unity and struggle of opposites in the world of commodity capitalism is that of use value and value; the most highly developed oppositions in capitalism are the working class and the bourgeoisie,
— The Great Soviet Encyclopedia (1979), Unity and Struggle of Opposites – Web page
The first law was seen by both Hegel and Vladimir Lenin as the central feature of a dialectical understanding:
It is in this dialectic as it is here understood, that is, in the grasping of oppositions in their unity, or of the positive in the negative, that speculative thought consists. It is the most important aspect of dialectic.
— Hegel, Science of Logic, § 69, (p. 56 in the Miller edition)
The splitting of a single whole and the cognition of its contradictory parts is the essence (one of the "essentials", one of the principal, if not the principal, characteristics or features) of dialectics. That is precisely how Hegel, too, puts the matter.
— Lenin's Collected Works: Volume 38, p. 359: On the question of dialectics.
The second law Hegel took from Ancient Greek philosophers, notably the
The third law, "negation of the negation", originated with Hegel. Although Hegel coined the term "negation of the negation", it gained its fame from Marx's using it in Capital. There Marx wrote this: "The [death] knell of capitalist private property sounds. The expropriators are expropriated. The capitalist mode of appropriation, the result of the capitalist mode of production, produces capitalist private property. This is the first negation of individual private property ... But capitalist production begets, with the inexorability of a law of Nature, its own negation. It [this new negation] is the negation of negation."[37]
Z. A. Jordan notes, "Engels made constant use of the metaphysical insight that the higher level of existence emerges from and has its roots in the lower; that the higher level constitutes a new order of being with its irreducible laws; and that this process of evolutionary advance is governed by laws of development which reflect basic properties of 'matter in motion as a whole'."[6]
Lenin's contributions
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After reading Hegel's Science of Logic in 1914, Lenin made some brief notes outlining three "elements" of logic.[38] They are:
- The determination of the concept out of itself [the thing itself must be considered in its relations and in its development];
- The contradictory nature of the thing itself (the other of itself), the contradictory forces and tendencies in each phenomenon;
- The union of analysis and synthesis.
Lenin develops these in a further series of notes, and appears to argue that "the transition of quantity into quality and vice versa" is an example of the unity and opposition of opposites expressed tentatively as "not only the unity of opposites but the transitions of every determination, quality, feature, side, property into every other [into its opposite?]."
In his essay "On the Question of Dialectics", Lenin stated, "Development is the 'struggle' of opposites." He stated, "The unity (coincidence, identity, equal action) of opposites is conditional, temporary, transitory, relative. The struggle of mutually exclusive opposites is absolute, just as development and motion are absolute."[39]
In
'Matter disappears' means that the limit within which we have hitherto known matter disappears, and that our knowledge is penetrating deeper; properties of matter are disappearing that formerly seemed absolute, immutable, and primary, and which are now revealed to be relative and characteristic only of certain states of matter. For the sole 'property' of matter, with whose recognition philosophical materialism is bound up, is the property of being an objective reality, of existing outside of the mind.
Lenin was developing the work of Engels, who said that "with each epoch-making discovery, even in the sphere of
Lenin reassessed Feuerbach's philosophy and concluded that it was in line with dialectical materialism.[17][dubious ]
Trotsky's contributions
In 1926, Trotsky said in a speech:
It is the task of science and technology to make matter subject to man, together with space and time, which are inseparable from matter. True, there are certain idealist books—not of a clerical character, but philosophical ones—wherein you can read that time and space are categories of our minds, that they result from the requirements of our thinking, and that nothing actually corresponds to them in reality. But it is difficult to agree with this view. If any idealist philosopher, instead of arriving in time to catch the 9 pm train, should turn up two minutes late, he would see the tail of the departing train and would be convinced by his own eyes that time and space are inseparable from material reality. The task is to diminish this space, to overcome it, to economise time, to prolong human life, to register past time, to raise life to a higher level and enrich it. This is the reason for the struggle with space and time, at the basis of which lies the struggle to subject matter to man—matter, which constitutes the foundation not only of everything that really exists, but also of all imagination ... Every science is an accumulation of knowledge, based on experience relating to matter, to its properties; an accumulation of generalised understanding of how to subject this matter to the interests and needs of man.[41]
In his book, In Defence of Marxism, Leon Trotsky defended the dialectical method of scientific socialism during the factional schisms within the American Trotskyist movement in the period 1939–40. Trotsky viewed dialectics as an essential method of analysis to discern class nature of the Soviet Union. Specifically, he described scientific socialism as "the conscious expression of the unconscious historical process; namely, the instinctive and elemental drive of the proletariat to reconstruct society on communist beginnings".[42]
Lukács's contributions
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György Lukács, Minister of Culture in the brief Béla Kun government of the Hungarian Soviet Republic (1919), published History and Class Consciousness (1923), in which he defined dialectical materialism as the knowledge of society as a whole, knowledge which, in itself, was the class consciousness of the proletariat. In the first chapter "What is Orthodox Marxism?", Lukács defined orthodoxy as fidelity to the "Marxist method", not fidelity to "dogmas":
Orthodox Marxism, therefore, does not imply the uncritical acceptance of the results of Marx's investigations. It is not the "belief" in this or that thesis, nor the exegesis of a "sacred" book. On the contrary, orthodoxy refers exclusively to method. It is the scientific conviction that dialectical materialism is the road to truth and that its methods can be developed, expanded, and deepened, only along the lines laid down by its founders. (§1)
In his later works and actions, Lukács became a leader of
Lukács, in his philosophical criticism of
For this reason, the task of orthodox Marxism, its victory over Revisionism and
bourgeoisideology on the thought of the proletariat. Marxist orthodoxy is no guardian of traditions, it is the eternally vigilant prophet proclaiming the relation between the tasks of the immediate present and the totality of the historical process. (§5)
...the premise of dialectical materialism is, we recall: 'It is not men's consciousness that determines their existence, but, on the contrary, their social existence that determines their consciousness'.... Only when the core of existence stands revealed as a social process can existence be seen as the product, albeit the hitherto unconscious product, of human activity. (§5)
Philosophically aligned with Marx is the criticism of the
At the 5th Congress of the
Stalin's contributions
In the 1930s, Stalin and his associates formulated a version of dialectical and historical materialism that became the "official" Soviet interpretation of Marxism. It was codified in Stalin's work, Dialectical and Historical Materialism (1938), and popularized in textbooks used for compulsory education within the Soviet Union and throughout the Eastern Bloc.
Mao's contributions
In On Contradiction (1937), Mao Zedong outlined a version of dialectical materialism that subsumed two of Engels's three principal laws of dialectics, "the transformation of quantity into quality" and "the negation of the negation" as sub-laws (and not principal laws of their own) of the first law, "the unity and interpenetration of opposites".
Ho Chi Minh's contributions
In his 1947 article New Life, Ho Chi Minh described the dialectical relationship between the old and the new in building society, stating:[44]
Not everything old must be abandoned. We do not have to reinvent everything. What is old but bad must be abandoned. What is old but troublesome must be corrected appropriately. What is old but good must be further developed. What is new but good must be done.
As a heuristic in science and elsewhere
Historian of science
Some
Dialectical materialism is not, and never has been, a programmatic method for solving particular physical problems. Rather, a dialectical analysis provides an overview and a set of warning signs against particular forms of dogmatism and narrowness of thought. It tells us, "Remember that history may leave an important trace. Remember that being and becoming are dual aspects of nature. Remember that conditions change and that the conditions necessary to the initiation of some process may be destroyed by the process itself. Remember to pay attention to real objects in time and space and not lose them in utterly idealized abstractions. Remember that the qualitative effects of context and interaction may be lost when phenomena are isolated". And above all else, "Remember that all the other caveats are only reminders and warning signs whose application to different circumstances of the real world is contingent."[46][47]
Gould shared similar views regarding a heuristic role for dialectical materialism. He wrote that:
...dialectical thinking should be taken more seriously by Western scholars, not discarded because some nations of the second world have constructed a cardboard version as an official political doctrine.[48]
...when presented as guidelines for a philosophy of change, not as dogmatic precepts true by fiat, the three classical laws of dialectics embody a holistic vision that views change as interaction among components of complete systems and sees the components themselves not as a priori entities, but as both products and inputs to the system. Thus, the law of "interpenetrating opposites" records the inextricable interdependence of components: the "transformation of quantity to quality" defends a systems-based view of change that translates incremental inputs into alterations of state, and the "negation of negation" describes the direction given to history because complex systems cannot revert exactly to previous states.[49]
This heuristic was also applied to the theory of punctuated equilibrium proposed by Gould and Niles Eldredge. They wrote that "history, as Hegel said, moves upward in a spiral of negations", and that "punctuated equilibria is a model for discontinuous tempos of change (in) the process of speciation and the deployment of species in geological time."[50] They noted that "the law of transformation of quantity into quality... holds that a new quality emerges in a leap as the slow accumulation of quantitative changes, long resisted by a stable system, finally forces it rapidly from one state into another", a phenomenon described in some disciplines as a paradigm shift. Apart from the commonly cited example of water turning to steam with increased temperature, Gould and Eldredge noted another analogy in information theory, "with its jargon of equilibrium, steady state, and homeostasis maintained by negative feedback", and "extremely rapid transitions that occur with positive feedback".[51]
Lewontin, Gould, and Eldredge were thus more interested in dialectical materialism as a heuristic than a dogmatic form of 'truth' or a statement of their politics. Nevertheless, they found a readiness for critics to "seize upon" key statements[52] and portray punctuated equilibrium, and exercises associated with it, such as public exhibitions, as a "Marxist plot".[53]
The Communist Party's official interpretation of Marxism, dialectical materialism, fit Alexander Oparin's studies on the origins of life as 'a flow, an exchange, a dialectical unity'. This notion was re-enforced by Oparin's association with Lysenko.[54]
In 1972, the worst chaos[
At the time, conducting research on relativity theory and cosmology in China was very risky politically, because these theories were considered to be "idealistic" theories in contradiction with the dialectical materialism theory, which is the official philosophy of the Communist Party. According to the dialectical materialism philosophy, both time and space must be infinite, while the Big Bang theory allows the possibility of the finiteness of space and time. During the Cultural Revolution, campaigns were waged against Albert Einstein and the Theory of Relativity in Beijing and Shanghai. Once Fang published his theory, some of the critics of the Theory of Relativity, especially a group based in Shanghai, prepared to attack Fang politically. However, by this time the "leftist" line was declining in the Chinese academia. Professor Dai Wensai, the most well-known Chinese astronomer at the time and chair of the Astronomy Department of Nanjing University, also supported Fang. Many of the members of the "Theory of Relativity Criticism Group" changed to study the theory and conduct research in it. Subsequently, Fang was regarded as the father of cosmological research in China.
Criticism
Philosopher Allen Wood argued that, in its form as an official Soviet philosophy, dialectical materialism was doomed to be superficial because "creativity or critical thinking" was impossible in an authoritarian environment. Nevertheless, he considered the basic aims and principles of dialectical materialism to be in harmony with rational scientific thought.[14][56]
Economist and philosopher Ludwig von Mises wrote a critique of Marxist materialism which he published as a part of his 1957 work Theory and History: An Interpretation of Social and Economic Evolution. H. B. Acton described Marxism as "a philosophical farrago".[57] Max Eastman argued that dialectical materialism lacks a psychological basis.[58]
Leszek Kołakowski criticized the laws of dialectics in Main Currents of Marxism, arguing that they consist partly of truisms with no specific Marxist content, partly of philosophical dogmas, partly of nonsense, and partly of statements that could be any of these things depending on how they are interpreted.[59]
Of the term
Joseph Needham, an influential historian of science and a Christian who nonetheless was an adherent of dialectical materialism, suggested that a more appropriate term might be "dialectical organicism".[60][61]
Marxist rejection
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Anti-communist, formerly Marxist humanist Leszek Kołakowski argued that dialectical materialism was not truly Marxist.[56]
See also
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References
- ^ Jordan, Z. A. (1967). The Evolution of Dialectical Materialism. London: Macmillan.
- ^ Thomas, Paul (2008). Marxism and Scientific Socialism: From Engels to Althusser. London: Routledge.
- ^ “dialectical materialism”, The New Fontana Dictionary of Modern Thought Third Edition (0000) Allan Bullock and Stephen Tromblet, Eds. p. 222.
- ISBN 9798987931608.
- ^ Cornforth, Maurice. Dialectical Materialism: An Introduction. Aakar Books.
- ^ a b Jordan, p. 167.
- ^ Maasch, Bennett (2021). Dialectical Materialism: The Role Of Dialectical Materialism In The Development Of Natural Science.
- ^ Pascal Charbonnat, Histoire des philosophies matérialistes, Syllepse, 2007, p. 477.
- ^ "Karl Kautsky: Frederick Engels (1887)". Marxists.org. 23 November 2003.
- ^ See Plekhanov, "For the Sixtieth Anniversary of Hegel's Death" (1891). See also Plekhanov, Essays on the History of Materialism (1893) and Plekhanov, The Development of the Monist View of History (1895).
- Stalin, Josef. 1938: Dialectical and Historical Materialism. Retrieved 15 December 2021 – via Marxists Internet Archive.
- ^ ISBN 9780871403544 – via Google Books.
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- ^ ISBN 978-0-19-926479-7.
- ^ Bhaskar 1979
- ^ a b "Feuerbach, Ludwig" at marxists.org. Accessed 18 April 2016.
- ^ a b Nicholas Churchich, Marxism and Alienation, Fairleigh Dickinson University Press, 1990, p. 57: "Although Marx has rejected Feuerbach's abstract materialism," Lenin says that Feuerbach's views "are consistently materialist," implying that Feuerbach's conception of causality is entirely in line with dialectical materialism."
- ^ Karl Marx, Capital: A Critique of Political Economy, ed. Frederick Engels (New York: Modern Library, no date, first published 1906), p. 25.
- ^ a b Marx, p. 25.
- ^ Peterson, John (2018). The Revolutionary Philosophy of Marxism. Wellred Books.
- Times of IndiaBlog. 23 August 2021. Retrieved 23 August 2021.
- ^ K. Marx and F. Engels, The Holy Family (Moscow: Foreign Languages Publishing House, 1956), p. 107.
- ^ Karl Marx, The Poverty of Philosophy (London: Martin Lawrence, [1936]), p. 102.
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- ^ Ernest Mandel, Introduction to Karl Marx, Capital, Vol. 1 (Harmondsworth, U.K.: Penguin, 1976), p. 18.
- ^ Jordan (1967).
- ^ Alfred Schmidt, The Concept of Nature in Marx (London: NLB, 1971).
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- ^ Terrell Carver, Engels: A Very Short Introduction (Oxford: Oxford University Press, 2003).
- ^ Sebastiano Timpanaro, On Materialism (London: NLB, 1975).
- ^ Ted Benton, ed., The Greening of Marxism (New York: Guilford Press, 1996).
- ^ Engels, F. (7th ed., 1973). Dialectics of nature (Translator, Clements Dutt). New York: International Publishers. (Original work published 1940). See also Dialectics of Nature
- ^ cf. for instance. 'The Doctrine of Flux and the Unity of Opposites' in the 'Heraclitus' entry in the Internet Encyclopedia of Philosophy
- ^ Hegel, Georg Wilhelm Friedrich. Science of Logic. 718ff, (p. 335 in the Miller edition; see also pp. 368–70).
The sudden conversion into a change of quality of a change which was apparently merely quantitative had already attracted the attention of the ancients who illustrated in popular examples the contradiction arising from ignorance of this fact; they are familiar under the names of 'the bald' and 'the heap'. These elenchi are, according to Aristotle's explanation, the ways in which one is compelled to say the opposite of what one had previously asserted...
- ^ c.f. a fascination with transitions between rarefaction and condensation. Guthrie, W. K. C. "The Milesians: Anaximenes". A History of Greek Philosophy. Cambridge: Cambridge University Press, 1962. 116.
- PMID 11050189.
- ^ Marx, Capital, ch. 32, 837.
- ^ "Lenin's Summary of Hegel's Dialectics (Lenin's Collected Works Vol. 38, pp. 221–222)". Marxists.org. Retrieved 9 August 2012.
- ^ Lenin, Vladimir (1915). On the Question of Dialectics – via Marxists Internet Archive.
- ^ Engels, Friedrich. Ludwig Feuerbach and the End of Classical German Philosophy. Retrieved 9 August 2012 – via Marxists Internet Archive.
- ^ Novack, George. Trotsky's Views On Dialectical Materialism. Archived from the original on 30 June 2004 – via Marxists Internet Archive.
- ISBN 978-1-913026-03-5.
- ^ Louis Althusser, "Marx and Freud", in Writings on Psychoanalysis, Stock/IMEC, 1993 (French edition)
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- ^ Graham, Loren R. (1987). Science, Philosophy, and Human Behavior in the Soviet Union. New York: Columbia University Press.
- ISBN 978-0-674-03175-3.
- ISBN 978-0-674-03175-3 – via Google Books.
- ^ Gould, Stephen Jay (1990). "Nurturing Nature". An Urchin in the Storm: Essays About Books and Ideas. London: Penguin Books. p. 153.
- ^ Gould, S. J. (1990), p. 154.
- S2CID 83492071. Archived from the original(PDF) on 24 June 2014. Retrieved 4 October 2009.
- ^ Gould & Eldredge 1977, p. 146.
- ISBN 978-0-684-80359-3.
- ISBN 978-0-674-00613-3. In his account of one ad hominem absurdity, Gould states on p. 984 "I swear that I do not exaggerate" regarding the accusations of a Marxist plot.
- ISBN 978-0-691-08864-8.
- .
- ^ ISBN 9780393329438.
- ISBN 9780865973947.
- ^ Oehler, Hugo (1941). Dialectical Materialism. Chicago: Demos Press. p. 12.
- ^ Kołakowski 2005, pp. xix–xxi, 796, 909, 994, 1096, 1129–1140, 1171–1172.
- George Allen & Unwin. p. 278.
- ISBN 9781844678976.
Further reading
This 'further reading' section may need cleanup. (September 2019) |
- Afanasyev, V. G. Dialectical Materialism.
- Afanasyev. Marxist Philosophy. (Chapter 4 to Chapter 9)
- ISBN 1-84467-052-X.
- Bitsakis, Eftichios (1973). Physique contemporaine et matérialisme dialectique (in French). Éditions Sociales. OCLC 299919186.
- Charbonnat, Pascal (2007). Histoire des philosophies matérialistes (in French). Syllepse. ISBN 978-2849501245.
- ISBN 0-7178-0326-0.
- Friedrich Engels, Ludwig Feuerbach and the End of Classical German Philosophy
- Friedrich Engels, Anti-Dühring
- Friedrich Engels, Dialectics of Nature
- Ghosh, Shibdas. Science of Marxism is the Scientific dialectical methodology.
- Ghosh, Shibdas. "Some Aspects of Marxism and Dialectical Materialism".
- Ghosh, Shibdas. "On Theory of Knowledge, Dialectical Materialism, and the Revolutionary Life".
- ISBN 978-0961456818.
- ISBN 978-1-900007-00-9.
- Grant, Ted; Woods, Alan (2003). Dialectical Philosophy and Modern Science. Reason in Revolt. Vol. 2 (American ed.). Algora Publishing. ISBN 978-0-87586-158-6.
- .
- Krapivin, Vassily (1985). What Is Dialectical Materialism?. Translated by Galina Sdobnikova. Moscow: Progress Publishers. LCCN 85217441.
- Adoratsky, Vladimir (1934). Dialectical Materialism: The Theoretical Foundation of Marxism-Leninism. New York: International Publishers.
- Ioan, Petru (1998). Logic and Dialectics. Iaşi: Alexandru Ioan Cuza University Press.
- ISBN 978-1859848777.
- Jordan, Z. A. (1969). "The Origins of Dialectical Materialism". The Evolution of Dialectical Materialism. London: Palgrave Macmillan. ISBN 9780312272654.
- Dafermos, M. (2021). "Rethinking the relationship between Marx's Capital and Hegel's Science of Logic: The tradition of creative Soviet Marxism". Class & Capital. 46: 77–93. .
- ISBN 978-0-8166-5618-9First published 1940 by Presses Universitaires de France, as Le Matérialisme Dialectique. First English translation published 1968 by Jonathan Cape Ltd.)
{{citation}}
: CS1 maint: postscript (link - Lenin, Vladimir. Materialism and Empirio-Criticism.
- Lenin, Vladimir. On the Question of Dialectics.
- György Lukács. History and Class Consciousness.
- ISBN 978-5-01-000506-1. Retrieved 30 October 2010First published in 1971, as "Главные философские направления" – The author traces the struggle between materialism and idealism on the basis of the dialectical-materialist conception of the history of philosophy. The book was in 1979 awarded the Plekhanov prize under the decision of the USSR Academy of Sciences.)
{{cite book}}
: CS1 maint: postscript (link - Oizerman, Dialectical Materialism and the History of Philosophy
- ISBN 978-0252071188.
- Ollman, Bertell (2008). Tony Smith (ed.). Dialectics for the New Century. England: Palgrave Macmillan. ISBN 978-0-230-53531-2.
- Pannekoek, Anton (1942). Materialism And Historical Materialism.
- Fedoseyev, Pyotr Nikolayevich; et al. (1977). Philosophy in the USSR: Problems of Dialectical Materialism. Moscow: Progress Publishers.
- Stalin, Joseph (1972). Dialectical and Historical Materialism. New York: International Publishers.
- Évariste Sanchez-Palencia (2012). Promenade dialectique dans les sciences (in French). Hermann. ISBN 978-2705682729.
- OCLC 255226192.
- Spirkin, Alexander (1990). Fundamentals of Philosophy. Translated by Sergei Syrovatkin. ISBN 978-5-01-002582-3. Archived from the original (DjVu, PDF, etc.) on 6 November 2011This systematic exposition of dialectical and historical materialism was awarded a prize at a competition of textbooks for students of higher educational establishments; first published in Russian as "Основы философии".)
{{cite book}}
: CS1 maint: postscript (link - Tucker, Robert (9 May 2024). Philosophy and Myth in Karl Marx (3rd ed.). Routledge. ISBN 978-0765806444.
- Boguslavsky, B.M.; et al. (1978). ABC of Dialectical and Historical Materialism. Translated by Lenina Ilitskaya. Moscow: Progress Publishers. ISBN 978-0828501880.