Полное собрание сочинений. Том 18. Материализм и эмпириокритицизм

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К. Маркс и Ф. Энгельс. Избранные письма, 1953, стр. 239, 251."},{"id":"contentnotes3:179","kind":"heading","text":"120"},{"id":"contentnotes3:180","kind":"paragraph","text":"См. Ф. Энгельс. «Введение к английскому изданию» работы «Развитие социализма от утопии к науке» (К. Маркс и Ф. Энгельс. Избранные произведения в двух томах, т. II, 1955, стр. 89–92)."},{"id":"contentnotes4:0","kind":"heading","text":"121"},{"id":"contentnotes4:1","kind":"paragraph","text":"Прагматизм – субъективно-идеалистическое направление буржуазной (главным образом американской) философии эпохи империализма; возник в конце 70-х годов XIX века в США как отражение специфических черт развития американского капитализма, сменив господствовавшую религиозную философию. Основные положения прагматизма были сформулированы Чарлзом Пирсом; как самостоятельное философское течение он оформился в конце XIX – начале XX века в работах Уильяма Джемса и Фердинанда Шиллера; дальнейшее развитие прагматизм получил в инструментализме Джона Дьюи."},{"id":"contentnotes4:2","kind":"paragraph","text":"Центральной проблемой философии прагматисты считают проблему достижения истинного знания, однако самое понятие истины они совершенно извращают. Уже Пирс рассматривал познание как чисто психологический, субъективный процесс достижения верования. Джемс подменял понятие истинности, т. е. объективно верного отражения действительности в сознании, понятием «полезности», успеха, выгоды. С его точки зрения любые понятия, в том числе и религиозные, истинны в той мере, в какой они полезны. Еще дальше пошел Дьюи, объявивший все научные теории, все нравственные принципы и социальные учреждения лишь «инструментами» для достижения личной цели индивидуума. Критерием «истинности» (полезности) знания прагматисты считают опыт, понимаемый не как общественная практика человека, а как непрерывный поток индивидуальных переживаний, субъективных явлений сознания; этот опыт они рассматривают как единственную реальность, объявляя понятия материи и духа «устаревшими». Как и махисты, прагматисты претендуют на создание «третьей линии» в философии, пытаются стать выше материализма и идеализма, отстаивая на деле одну из разновидностей идеализма. Материалистическому монизму прагматизм противопоставляет точку зрения «плюрализма», согласно которой во вселенной нет никакой внутренней связи, никакой закономерности; она подобна мозаичной картине, которую каждый человек составляет по-своему, из своих индивидуальных переживаний. Поэтому, исходя из потребностей данного момента, прагматизм считает возможным одному и тому же факту давать различные, даже противоречивые объяснения; какая-либо последовательность объявляется ненужной: если человеку выгодно, он может быть детерминистом или индетерминистом, может признавать или отрицать существование бога и т. п."},{"id":"contentnotes4:3","kind":"paragraph","text":"Опираясь на субъективно-идеалистическую традицию английской философии от Беркли и Юма до Джона Стюарта Милля, используя отдельные стороны учений Канта, Маха и Авенариуса, Ницше и Анри Бергсона, американские прагматисты создали одно из самых реакционных философских течений современности, являющееся удобной формой теоретической защиты интересов империалистической буржуазии. Именно поэтому прагматизм получил очень широкое распространение в США, стал почти официальной американской философией. Сторонники прагматизма в различное время имелись в Англии, Италии, Германии, Франции, Чехословакии и других странах."},{"id":"contentnotes4:4","kind":"heading","text":"122"},{"id":"contentnotes4:5","kind":"paragraph","text":"«Заграничная Газета» («Gazette Etrangère») – еженедельник группы русских эмигрантов; выходил в Женеве с 16 марта по 13 апреля 1908 года. В четырех номерах газеты, вышедших за это время, освещалась главным образом жизнь русских эмигрантов и помещались материалы о событиях в России и за границей. Во втором номере была опубликована речь В. И. Ленина на интернациональном митинге в Женеве 18 марта 1908 года «Уроки Коммуны». На страницах газеты велась пропаганда «богостроительства» и махизма (статьи А. Богданова, А. В. Луначарского)."},{"id":"contentnotes4:6","kind":"paragraph","text":"В. И. Ленин приводит слова из «Очерков современной русской литературы» А. В. Луначарского, которые были опубликованы в №№ 2 и 3 «Заграничной Газеты»."},{"id":"contentnotes4:7","kind":"heading","text":"123"},{"id":"contentnotes4:8","kind":"paragraph","text":"«Образование» – ежемесячный легальный литературный научно-популярный и общественно-политический журнал; выходил в Петербурге с 1892 по 1909 год. В 1902–1908 годах в журнале «Образование» печатались статьи социал-демократов. В № 2 «Образования» за 1906 год были напечатаны главы V–IX работы Ленина «Аграрный вопрос и «критики Маркса»» (см. Сочинения, 5 изд., том 5, стр. 150–221)."},{"id":"contentnotes4:9","kind":"heading","text":"124"},{"id":"contentnotes4:10","kind":"paragraph","text":"Ленин имеет в виду две книжки меньшевиков-махистов, вышедшие в 1908 году: Н. Валентинова «Философские построения марксизма» и П. Юшкевича «Материализм и критический реализм»."}],"toc":[{"id":"content0:0:1","label":"В. И. Ленин Полное собрание сочинений Том 18 Материализм и эмпириокритицизм","page":1,"pageUrl":"/books/4TBxaPJQ#reader-content"},{"id":"content0:4:1","label":"Предисловие","page":1,"pageUrl":"/books/4TBxaPJQ#reader-content"},{"id":"content1:0:5","label":"1908 г.","page":5,"pageUrl":"/books/4TBxaPJQ?page=5#reader-content"},{"id":"content1:1:5","label":"Десять вопросов референту{1}","page":5,"pageUrl":"/books/4TBxaPJQ?page=5#reader-content"},{"id":"content1:18:6","label":"Материализм и эмпириокритицизм. Критические заметки об одной реакционной философии{11}","page":6,"pageUrl":"/books/4TBxaPJQ?page=6#reader-content"},{"id":"content1:23:6","label":"Предисловие к первому изданию","page":6,"pageUrl":"/books/4TBxaPJQ?page=6#reader-content"},{"id":"content2:0:6","label":"Предисловие ко второму изданию","page":6,"pageUrl":"/books/4TBxaPJQ?page=6#reader-content"},{"id":"content2:4:7","label":"Вместо введения. Как некоторые «марксисты» опровергали материализм в 1908 году и некоторые идеалисты в 1710 году","page":7,"pageUrl":"/books/4TBxaPJQ?page=7#reader-content"},{"id":"content3:0:12","label":"Глава I. Теория познания эмпириокритицизма и диалектического материализма. I","page":12,"pageUrl":"/books/4TBxaPJQ?page=12#reader-content"},{"id":"content3:1:12","label":"1. Ощущения и комплексы ощущений","page":12,"pageUrl":"/books/4TBxaPJQ?page=12#reader-content"},{"id":"content4:0:16","label":"2. «Открытие элементов мира»","page":16,"pageUrl":"/books/4TBxaPJQ?page=16#reader-content"},{"id":"content5:0:20","label":"3. Принципиальная координация и «наивный реализм»","page":20,"pageUrl":"/books/4TBxaPJQ?page=20#reader-content"},{"id":"content6:0:22","label":"4. Существовала ли природа до человека?","page":22,"pageUrl":"/books/4TBxaPJQ?page=22#reader-content"},{"id":"content7:0:26","label":"5. Мыслит ли человек при помощи мозга?","page":26,"pageUrl":"/books/4TBxaPJQ?page=26#reader-content"},{"id":"content8:0:28","label":"6. О солипсизме Маха и Авенариуса","page":28,"pageUrl":"/books/4TBxaPJQ?page=28#reader-content"},{"id":"content9:0:29","label":"Глава II. Теория познания эмпириокритицизма и диалектического материализма. II","page":29,"pageUrl":"/books/4TBxaPJQ?page=29#reader-content"},{"id":"content9:1:29","label":"1. «Вещь в себе», или В. Чернов опровергает Фр. Энгельса","page":29,"pageUrl":"/books/4TBxaPJQ?page=29#reader-content"},{"id":"content10:0:32","label":"2. О «трансцензусе», или В. Базаров «обрабатывает» Энгельса","page":32,"pageUrl":"/books/4TBxaPJQ?page=32#reader-content"},{"id":"content10:34:34","label":"* * *","page":34,"pageUrl":"/books/4TBxaPJQ?page=34#reader-content"},{"id":"content11:0:35","label":"3. Л. Фейербах и И. Дицген о вещи в себе","page":35,"pageUrl":"/books/4TBxaPJQ?page=35#reader-content"},{"id":"content12:0:36","label":"4. Существует ли объективная истина?","page":36,"pageUrl":"/books/4TBxaPJQ?page=36#reader-content"},{"id":"content13:0:39","label":"5. Абсолютная и относительная истина, или об эклектицизме Энгельса, открытом А. Богдановым","page":39,"pageUrl":"/books/4TBxaPJQ?page=39#reader-content"},{"id":"content14:0:41","label":"6. Критерий практики в теории познания","page":41,"pageUrl":"/books/4TBxaPJQ?page=41#reader-content"},{"id":"content15:0:43","label":"Глава III. Теория познания диалектического материализма и эмпириокритицизма. III","page":43,"pageUrl":"/books/4TBxaPJQ?page=43#reader-content"},{"id":"content15:1:43","label":"1. Что такое материя? Что такое опыт?","page":43,"pageUrl":"/books/4TBxaPJQ?page=43#reader-content"},{"id":"content16:0:45","label":"2. Ошибка Плеханова относительно понятия «опыт»","page":45,"pageUrl":"/books/4TBxaPJQ?page=45#reader-content"},{"id":"content16:11:46","label":"3. О причинности и необходимости в природе","page":46,"pageUrl":"/books/4TBxaPJQ?page=46#reader-content"},{"id":"content17:0:51","label":"4. «Принцип экономии мышления» и вопрос о «единстве мира»","page":51,"pageUrl":"/books/4TBxaPJQ?page=51#reader-content"},{"id":"content18:0:53","label":"5. Пространство и время","page":53,"pageUrl":"/books/4TBxaPJQ?page=53#reader-content"},{"id":"content19:0:57","label":"6. Свобода и необходимость","page":57,"pageUrl":"/books/4TBxaPJQ?page=57#reader-content"},{"id":"content20:0:58","label":"Глава IV. Философские идеалисты, как соратники и преемники эмпириокритицизма","page":58,"pageUrl":"/books/4TBxaPJQ?page=58#reader-content"},{"id":"content20:2:59","label":"1. Критика кантианства слева и справа","page":59,"pageUrl":"/books/4TBxaPJQ?page=59#reader-content"},{"id":"content21:0:62","label":"2. 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