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Materialism is a form of philosophical monism that holds that matter is the fundamental substance in nature, and that all things, including mental states and consciousness, are results of material interactions. According to philosophical materialism, mind and consciousness are by-products or epiphenomena of material processes (such as the biochemistry of the human brain and nervous system), without which they cannot exist. This concept directly contrasts with idealism, where mind and consciousness are first-order realities to which matter is subject and material interactions are secondary.
Materialism is closely related to physicalism—the view that all that exists is ultimately physical. Philosophical physicalism has evolved from materialism with the theories of the physical sciences to incorporate more sophisticated notions of physicality than mere ordinary matter (e.g. spacetime, physical energies and forces, and dark matter). Thus, the term physicalism is preferred over materialism by some, while others use the terms as if they were synonymous.
Philosophies contradictory to materialism or physicalism include idealism, pluralism, dualism, panpsychism, and other forms of monism.
Materialism belongs to the class of monist ontology, and is thus different from ontological theories based on dualism or pluralism. For singular explanations of the phenomenal reality, materialism would be in contrast to idealism, neutral monism, and spiritualism. It can also contrast with phenomenalism, vitalism, and dual-aspect monism. Its materiality can, in some ways, be linked to the concept of determinism, as espoused by Enlightenment thinkers.[ citation needed ]
Despite the large number of philosophical schools and subtle nuances between many,all philosophies are said to fall into one of two primary categories, defined in contrast to each other: idealism and materialism. [a] The basic proposition of these two categories pertains to the nature of reality—the primary distinction between them is the way they answer two fundamental questions: "what does reality consist of?" and "how does it originate?" To idealists, spirit or mind or the objects of mind (ideas) are primary, and matter secondary. To materialists, matter is primary, and mind or spirit or ideas are secondary—the product of matter acting upon matter.
The materialist view is perhaps best understood in its opposition to the doctrines of immaterial substance applied to the mind historically by René Descartes; however, by itself materialism says nothing about how material substance should be characterized. In practice, it is frequently assimilated to one variety of physicalism or another.
Modern philosophical materialists extend the definition of other scientifically observable entities such as energy, forces and the curvature of space; however, philosophers such as Mary Midgley suggest that the concept of "matter" is elusive and poorly defined.
During the 19th century, Karl Marx and Friedrich Engels extended the concept of materialism to elaborate a materialist conception of history centered on the roughly empirical world of human activity (practice, including labor) and the institutions created, reproduced or destroyed by that activity. They also developed dialectical materialism, by taking Hegelian dialectics, stripping them of their idealist aspects, and fusing them with materialism (see Modern philosophy).
Materialism is often associated with reductionism, according to which the objects or phenomena individuated at one level of description, if they are genuine, must be explicable in terms of the objects or phenomena at some other level of description—typically, at a more reduced level.
Non-reductive materialism explicitly rejects this notion, however, taking the material constitution of all particulars to be consistent with the existence of real objects, properties or phenomena not explicable in the terms canonically used for the basic material constituents. Jerry Fodor argues this view, according to which empirical laws and explanations in "special sciences" like psychology or geology are invisible from the perspective of basic physics.
Materialism developed, possibly independently, in several geographically separated regions of Eurasia during what Karl Jaspers termed the Axial Age (c. 800–200 BC).
In ancient Indian philosophy, materialism developed around 600 BC with the works of Ajita Kesakambali, Payasi, Kanada and the proponents of the Cārvāka school of philosophy. Kanada became one of the early proponents of atomism. The Nyaya–Vaisesika school (c. 600–100 BC) developed one of the earliest forms of atomism (although their proofs of God and their positing that consciousness was not material precludes labelling them as materialists). Buddhist atomism and the Jaina school continued the atomic tradition.[ citation needed ]
Ancient Greek atomists like Leucippus, Democritus and Epicurus prefigure later materialists. The Latin poem De Rerum Natura by Lucretius (99 – c. 55 BC) reflects the mechanistic philosophy of Democritus and Epicurus. According to this view, all that exists is matter and void, and all phenomena result from different motions and conglomerations of base material particles called atoms (literally 'indivisibles'). De Rerum Natura provides mechanistic explanations for phenomena such as erosion, evaporation, wind, and sound. Famous principles like "nothing can touch body but body" first appeared in the works of Lucretius. Democritus and Epicurus, however, did not hold to a monist ontology since they held to the ontological separation of matter and space (i.e. space being "another kind" of being) indicating that the definition of materialism is wider than the given scope of this article.[ citation needed ]
Wang Chong (27 – c. 100 AD) was a Chinese thinker of the early Common Era said to be a materialist. Later Indian materialist Jayaraashi Bhatta (6th century) in his work Tattvopaplavasimha ('The upsetting of all principles') refuted the Nyāya Sūtra epistemology. The materialistic Cārvāka philosophy appears to have died out some time after 1400; when Madhavacharya compiled Sarva-darśana-samgraha ('a digest of all philosophies') in the 14th century, he had no Cārvāka (or Lokāyata) text to quote from or refer to.
In early 12th-century al-Andalus, Arabian philosopher Ibn Tufail (a.k.a. Abubacer) wrote discussions on materialism in his philosophical novel, Hayy ibn Yaqdhan (Philosophus Autodidactus), while vaguely foreshadowing the idea of a historical materialism.
Thomas Hobbes (1588–1679)and Pierre Gassendi (1592–1665) represented the materialist tradition in opposition to the attempts of René Descartes (1596–1650) to provide the natural sciences with dualist foundations. There followed the materialist and atheist abbé Jean Meslier (1664–1729), along with the works of the French materialists: Julien Offray de La Mettrie, German-French Baron d'Holbach (1723–1789), Denis Diderot (1713–1784), and other French Enlightenment thinkers. In England, John "Walking" Stewart (1747–1822) insisted on seeing matter as endowed with a moral dimension, which had a major impact on the philosophical poetry of William Wordsworth (1770–1850).
In late modern philosophy, German atheist anthropologist Ludwig Feuerbach would signal a new turn in materialism through his book The Essence of Christianity (1841), which presented a humanist account of religion as the outward projection of man's inward nature. Feuerbach introduced anthropological materialism, a version of materialism that views materialist anthropology as the universal science.
Feuerbach's variety of materialism would go on to heavily influence Karl Marx,who in the late 19th century elaborated the concept of historical materialism—the basis for what Marx and Friedrich Engels outlined as scientific socialism :
The materialist conception of history starts from the proposition that the production of the means to support human life and, next to production, the exchange of things produced, is the basis of all social structure; that in every society that has appeared in history, the manner in which wealth is distributed and society divided into classes or orders is dependent upon what is produced, how it is produced, and how the products are exchanged. From this point of view, the final causes of all social changes and political revolutions are to be sought, not in men's brains, not in men's better insights into eternal truth and justice, but in changes in the modes of production and exchange. They are to be sought, not in the philosophy, but in the economics of each particular epoch.— Friedrich Engels, Socialism: Scientific and Utopian (1880)
Through his Dialectics of Nature (1883), Engels later developed a "materialist dialectic" philosophy of nature; a worldview that would be given the title dialectical materialism by Georgi Plekhanov, the father of Russian Marxism.In early 20th-century Russian philosophy, Vladimir Lenin further developed dialectical materialism in his book Materialism and Empirio-criticism (1909), which connected the political conceptions put forth by his opponents to their anti-materialist philosophies.
A more naturalist-oriented materialist school of thought that developed in the middle of the 19th century (also in Germany) was German materialism, members of which included Ludwig Büchner, Jacob Moleschott, and Carl Vogt.
Contemporary analytic philosophers (e.g. Daniel Dennett, Willard Van Orman Quine, Donald Davidson, and Jerry Fodor) operate within a broadly physicalist or scientific materialist framework, producing rival accounts of how best to accommodate the mind, including functionalism, anomalous monism, identity theory, and so on.
Scientific materialism is often synonymous with, and has typically been described as being, a reductive materialism. In the early 21st century, Paul and Patricia Churchland advocated a radically contrasting position (at least, in regards to certain hypotheses): eliminative materialism. Eliminative materialism holds that some mental phenomena simply do not exist at all, and that talk of those mental phenomena reflects a totally spurious "folk psychology" and introspection illusion. A materialist of this variety might believe that a concept like "belief" simply has no basis in fact (e.g. the way folk science speaks of demon-caused illnesses).
With reductive materialism being at one end of a continuum (our theories will reduce to facts) and eliminative materialism on the other (certain theories will need to be eliminated in light of new facts), revisionary materialism is somewhere in the middle.
Contemporary continental philosopher Gilles Deleuze has attempted to rework and strengthen classical materialist ideas.Contemporary theorists such as Manuel DeLanda, working with this reinvigorated materialism, have come to be classified as new materialist in persuasion. New materialism has now become its own specialized subfield of knowledge, with courses being offered on the topic at major universities, as well as numerous conferences, edited collections and monographs devoted to it.
Jane Bennett's book Vibrant Matter (2010) has been particularly instrumental in bringing theories of monist ontology and vitalism back into a critical theoretical fold dominated by poststructuralist theories of language and discourse.Scholars such as Mel Y. Chen and Zakiyyah Iman Jackson, however, have critiqued this body of new materialist literature for its neglect in considering the materiality of race and gender in particular.
Métis scholar Zoe Todd, as well as Mohawk (Bear Clan, Six Nations) and Anishinaabe scholar Vanessa Watts,query the colonial orientation of the race for a "new" materialism. Watts in particular describes the tendency to regard matter as a subject of feminist or philosophical care as a tendency that is too invested in the reanimation of a Eurocentric tradition of inquiry at the expense of an Indigenous ethic of responsibility. While, other scholars, such as Helene Vosters, echo their concerns and have questioned whether there is anything particularly "new" about this so-called "new materialism," as Indigenous and other animist ontologies have attested to what might be called the "vibrancy of matter" for centuries. Other scholars such as Thomas Nail have critiqued "vitalist" versions of new materialism for its depoliticizing "flat ontology" and for being ahistorical in nature.
Quentin Meillassoux proposed speculative materialism, a post-Kantian return to David Hume which is also based on materialist ideas.
The nature and definition of matter—like other key concepts in science and philosophy—have occasioned much debate:
One challenge to the traditional concept of matter as tangible 'stuff' came with the rise of field physics in the 19th century. Relativity shows that matter and energy (including the spatially distributed energy of fields) are interchangeable. This enables the ontological view that energy is prima materia and matter is one of its forms. On the other hand, the Standard Model of particle physics uses quantum field theory to describe all interactions. On this view it could be said that fields are prima materia and the energy is a property of the field.[ citation needed ]
According to the dominant cosmological model, the Lambda-CDM model, less than 5% of the universe's energy density is made up of the "matter" described by the Standard Model, and the majority of the universe is composed of dark matter and dark energy, with little agreement among scientists about what these are made of.
With the advent of quantum physics, some scientists believed the concept of matter had merely changed, while others believed the conventional position could no longer be maintained. For instance Werner Heisenberg said, "The ontology of materialism rested upon the illusion that the kind of existence, the direct 'actuality' of the world around us, can be extrapolated into the atomic range. This extrapolation, however, is impossible…atoms are not things."[ citation needed ] Likewise, some philosophers[ which? ] feel that these dichotomies necessitate a switch from materialism to physicalism. Others use the terms materialism and physicalism interchangeably.
The concept of matter has changed in response to new scientific discoveries. Thus materialism has no definite content independent of the particular theory of matter on which it is based. According to Noam Chomsky, any property can be considered material, if one defines matter such that it has that property.
George Stack distinguishes between materialism and physicalism:
In the twentieth century, physicalism has emerged out of positivism. Physicalism restricts meaningful statements to physical bodies or processes that are verifiable or in principle verifiable. It is an empirical hypothesis that is subject to revision and, hence, lacks the dogmatic stance of classical materialism. Herbert Feigl defended physicalism in the United States and consistently held that mental states are brain states and that mental terms have the same referent as physical terms. The twentieth century has witnessed many materialist theories of the mental, and much debate surrounding them.
However, not all conceptions of physicalism are tied to verificationist theories of meaning or direct realist accounts of perception. Rather, physicalists believe that no "element of reality" is missing from the mathematical formalism of our best description of the world. "Materialist" physicalists also believe that the formalism describes fields of insentience. In other words, the intrinsic nature of the physical is non-experiential.[ citation needed ]
This article contains too many or overly lengthy quotations for an encyclopedic entry. (September 2019)
Rudolf Peierls, a physicist who played a major role in the Manhattan Project, rejected materialism: "The premise that you can describe in terms of physics the whole function of a human being…including knowledge and consciousness, is untenable. There is still something missing."
Erwin Schrödinger said, "Consciousness cannot be accounted for in physical terms. For consciousness is absolutely fundamental. It cannot be accounted for in terms of anything else."
Werner Heisenberg, who came up with the uncertainty principle, wrote, "The ontology of materialism rested upon the illusion that the kind of existence, the direct 'actuality' of the world around us, can be extrapolated into the atomic range. This extrapolation, however, is impossible.… Atoms are not things."
Some 20th-century physicists (e.g., Eugene Wignerand Henry Stapp), as well as modern day physicists and science writers (e.g., Stephen Barr, Paul Davies, and John Gribbin) have argued that materialism is flawed due to certain recent scientific findings in physics, such as quantum mechanics and chaos theory. According to Gribbin and Davies (1991):
Then came our Quantum theory, which totally transformed our image of matter. The old assumption that the microscopic world of atoms was simply a scaled-down version of the everyday world had to be abandoned. Newton's deterministic machine was replaced by a shadowy and paradoxical conjunction of waves and particles, governed by the laws of chance, rather than the rigid rules of causality. An extension of the quantum theory goes beyond even this; it paints a picture in which solid matter dissolves away, to be replaced by weird excitations and vibrations of invisible field energy. Quantum physics undermines materialism because it reveals that matter has far less "substance" than we might believe. But another development goes even further by demolishing Newton's image of matter as inert lumps. This development is the theory of chaos, which has recently gained widespread attention.— Paul Davies and John Gribbin, The Matter Myth, Chapter 1: "The Death of Materialism"
The objections of Davies and Gribbin are shared by proponents of digital physics who view information rather than matter to be fundamental. Famous physicist and proponent of digital physics John Archibald Wheeler wrote, "all matter and all things physical are information-theoretic in origin and this is a participatory universe."Their objections were also shared by some founders of quantum theory, such as Max Planck, who wrote:
As a man who has devoted his whole life to the most clear headed science, to the study of matter, I can tell you as a result of my research about atoms this much: There is no matter as such. All matter originates and exists only by virtue of a force which brings the particle of an atom to vibration and holds this most minute solar system of the atom together. We must assume behind this force the existence of a conscious and intelligent Mind. This Mind is the matrix of all matter.— Max Planck, Das Wesen der Materie, 1944
James Jeans concurred with Planck saying, "The Universe begins to look more like a great thought than like a great machine. Mind no longer appears to be an accidental intruder into the realm of matter."
According to Constantin Gutberlet writing in Catholic Encyclopedia (1911), materialism, defined as "a philosophical system which regards matter as the only reality in the world…denies the existence of God and the soul." [ citation needed ] according to Friedrich A. Lange (1892), "Diderot has not always in the Encyclopædia expressed his own individual opinion, but it is just as true that at its commencement he had not yet got as far as Atheism and Materialism."In this view, materialism could be perceived incompatible with world religions that ascribe existence to immaterial objects. Materialism may be conflated with atheism;
Most of Hinduism and transcendentalism regard all matter as an illusion, or maya, blinding humans from knowing the truth. Transcendental experiences like the perception of Brahman are considered to destroy the illusion.
Joseph Smith, the founder of the Latter Day Saint movement, taught: "There is no such thing as immaterial matter. All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes; We cannot see it; but when our bodies are purified we shall see that it is all matter."This spirit element is believed to always have existed and to be co-eternal with God.
Mary Baker Eddy, the founder of the Christian Science movement, denied the existence of matter on the basis of the allness of Mind (which she regarded as a synonym for God).
In the Critique of Pure Reason , Immanuel Kant argued against materialism in defending his transcendental idealism (as well as offering arguments against subjective idealism and mind–body dualism).However, Kant with his refutation of idealism, argues that change and time require an enduring substrate.
Postmodern/poststructuralist thinkers also express a skepticism about any all-encompassing metaphysical scheme. Philosopher Mary Midgleyargues that materialism is a self-refuting idea, at least in its eliminative materialist form.
Arguments for idealism, such as those of Hegel and Berkeley, often take the form of an argument against materialism; indeed, the idealism of Berkeley was called immaterialism . Now, matter can be argued to be redundant, as in bundle theory, and mind-independent properties can, in turn, be reduced to subjective percepts. Berkeley presents an example of the latter by pointing out that it is impossible to gather direct evidence of matter, as there is no direct experience of matter; all that is experienced is perception, whether internal or external. As such, the existence of matter can only be assumed from the apparent (perceived) stability of perceptions; it finds absolutely no evidence in direct experience.[ citation needed ]
If matter and energy are seen as necessary to explain the physical world, but incapable of explaining mind, dualism results. Emergence, holism and process philosophy seek to ameliorate the perceived shortcomings of traditional (especially mechanistic) materialism without abandoning materialism entirely.[ citation needed ]
Some critics object to materialism as part of an overly skeptical, narrow or reductivist approach to theorizing, rather than to the ontological claim that matter is the only substance. Particle physicist and Anglican theologian John Polkinghorne objects to what he calls promissory materialism—claims that materialistic science will eventually succeed in explaining phenomena it has not so far been able to explain.Polkinghorne prefers "dual-aspect monism" to materialism.
Some scientific materialists have been criticized for failing to provide clear definitions for what constitutes matter, leaving the term materialism without any definite meaning. Noam Chomsky states that since the concept of matter may be affected by new scientific discoveries, as has happened in the past, scientific materialists are being dogmatic in assuming the opposite.
a. ^ Indeed, it has been noted it is difficult if not impossible to define one category without contrasting it with the other.
Existence is the ability of an entity to interact with physical or mental reality. In philosophy, it refers to the ontological property of being.
In philosophy, idealism is a diverse group of metaphysical views which all assert that "reality" is in some way indistinguishable or inseparable from human perception and/or understanding, that it is in some sense mentally constituted, or that it is otherwise closely connected to ideas. In contemporary scholarship, traditional idealist views are generally divided into two groups. Subjective idealism takes as its starting point that objects only exist to the extent that they are perceived by someone. Objective idealism posits the existence of an objective consciousness which exists before and, in some sense, independently of human consciousness, thereby bringing about the existence of objects independently of human minds. In the early modern period, George Berkeley was often considered the paradigmatic idealist, as he asserted that the essence of objects is to be perceived. By contrast, Immanuel Kant, a pioneer of modern idealist thought, held that his version of idealism does “not concern the existence of things”, but asserts only that our “modes of representation” of them, above all space and time, are not “determinations that belong to things in themselves” but essential features of our own minds. Kant called this position “transcendental idealism”, holding that the objects of experience relied for their existence on the mind, and that the way that things in themselves are outside of our experience cannot be thought without applying the categories which structure all of our experiences. However, since Kant's view affirms the existence of some things independently of experience, it is very different from the more traditional idealism of Berkeley.
Metaphysics is the branch of philosophy that examines the fundamental nature of reality, including the relationship between mind and matter, between substance and attribute, and between potentiality and actuality. The word "metaphysics" comes from two Greek words that, together, literally mean "after or behind or among [the study of] the natural". It has been suggested that the term might have been coined by a first century AD editor who assembled various small selections of Aristotle’s works into the treatise we now know by the name Metaphysics.
Reality is the sum or aggregate of all that is real or existent within a system, as opposed to that which is only imaginary. The term is also used to refer to the ontological status of things, indicating their existence. In physical terms, reality is the totality of a system, known and unknown. Philosophical questions about the nature of reality or existence or being are considered under the rubric of ontology, which is a major branch of metaphysics in the Western philosophical tradition. Ontological questions also feature in diverse branches of philosophy, including the philosophy of science, philosophy of religion, philosophy of mathematics, and philosophical logic. These include questions about whether only physical objects are real, whether reality is fundamentally immaterial, whether hypothetical unobservable entities posited by scientific theories exist, whether God exists, whether numbers and other abstract objects exist, and whether possible worlds exist.
Solipsism is the philosophical idea that only one's mind is sure to exist. As an epistemological position, solipsism holds that knowledge of anything outside one's own mind is unsure; the external world and other minds cannot be known and might not exist outside the mind.
In the philosophy of mind, mind–body dualism denotes either the view that mental phenomena are non-physical, or that the mind and body are distinct and separable. Thus, it encompasses a set of views about the relationship between mind and matter, as well as between subject and object, and is contrasted with other positions, such as physicalism and enactivism, in the mind–body problem.
German idealism was a philosophical movement that emerged in Germany in the late 18th and early 19th centuries. It developed out of the work of Immanuel Kant in the 1780s and 1790s, and was closely linked both with Romanticism and the revolutionary politics of the Enlightenment. The best-known thinkers in the movement, besides Kant, were Johann Gottlieb Fichte, Friedrich Wilhelm Joseph Schelling, Georg Wilhelm Friedrich Hegel, and the proponents of Jena Romanticism. August Ludwig Hülsen, Friedrich Heinrich Jacobi, Gottlob Ernst Schulze, Karl Leonhard Reinhold, Salomon Maimon, Friedrich Schleiermacher, and Arthur Schopenhauer also made major contributions.
Subjective idealism, or empirical idealism, is the monistic metaphysical doctrine that only minds and mental contents exist. It entails and is generally identified or associated with immaterialism, the doctrine that material things do not exist. Subjective idealism rejects dualism, neutral monism, and materialism; indeed, it is the contrary of eliminative materialism, the doctrine that all or some classes of mental phenomena do not exist, but are sheer illusions.
Transcendental idealism is a doctrine founded by German philosopher Immanuel Kant in the 18th century. Kant's doctrine is found throughout his Critique of Pure Reason (1781). Kant argues that the conscious subject cognizes objects not as they are in themselves, but only the way they appear to us under the conditions of our sensibility. Thus Kant's doctrine restricts the scope of our cognition to appearances given to our sensibility and denies that we can possess cognition of things as they are in themselves, i.e. things as they are independently of how we experience them through our cognitive faculties.
In metaphysics, realism about a given object is the view that this object exists in reality independently of our conceptual scheme. In philosophical terms, these objects are ontologically independent of someone's conceptual scheme, perceptions, linguistic practices, beliefs, etc.
This glossary of philosophy is a list of definitions of terms and concepts relevant to philosophy and related disciplines, including logic, ethics, and theology.
Metaphysical naturalism is a philosophical worldview which holds that there is nothing but natural elements, principles, and relations of the kind studied by the natural sciences. Methodological naturalism is a philosophical basis for science, for which metaphysical naturalism provides only one possible ontological foundation. Broadly, the corresponding theological perspective is religious naturalism or spiritual naturalism. More specifically, metaphysical naturalism rejects the supernatural concepts and explanations that are part of many religions.
Philosophy of mind is a branch of philosophy that studies the ontology and nature of the mind and its relationship with the body. The mind–body problem is a paradigmatic issue in philosophy of mind, although a number of other issues are addressed, such as the hard problem of consciousness and the nature of particular mental states. Aspects of the mind that are studied include mental events, mental functions, mental properties, consciousness, the ontology of the mind, the nature of thought, and the relationship of the mind to the body.
Materialism and Empirio-criticism is a philosophical work by Vladimir Lenin, published in 1909. It was an obligatory subject of study in all institutions of higher education in the Soviet Union, as a seminal work of dialectical materialism, a part of the curriculum called "Marxist–Leninist Philosophy". Lenin argued that human perceptions correctly and accurately reflect an objective external world.
Metaphysics is the branch of philosophy that investigates principles of reality transcending those of any particular science. Cosmology and ontology are traditional branches of metaphysics. It is concerned with explaining the fundamental nature of being and the world. Someone who studies metaphysics can be called either a "metaphysician" or a "metaphysicist".
The following outline is provided as an overview of and topical guide to metaphysics:
Interactionism or interactionist dualism is the theory in the philosophy of mind which holds that matter and mind are two distinct and independent substances that exert causal effects on one another. It is one type of dualism, traditionally a type of substance dualism though more recently also sometimes a form of property dualism.
Marxist philosophy or Marxist theory are works in philosophy that are strongly influenced by Karl Marx's materialist approach to theory, or works written by Marxists. Marxist philosophy may be broadly divided into Western Marxism, which drew out of various sources, and the official philosophy in the Soviet Union, which enforced a rigid reading of Marx called dialectical materialism, in particular during the 1930s. Marxist philosophy is not a strictly defined sub-field of philosophy, because the diverse influence of Marxist theory has extended into fields as varied as aesthetics, ethics, ontology, epistemology, theoretical psychology and philosophy of science, as well as its obvious influence on political philosophy and the philosophy of history. The key characteristics of Marxism in philosophy are its materialism and its commitment to political practice as the end goal of all thought. The theory is also about the hustles of the proletariat and their reprimand of the bourgeoisie.
Dialectical materialism is a philosophy of science and nature developed in Europe and based on the writings of Karl Marx and Friedrich Engels. Marxist dialectics emphasizes the importance of real-world conditions, in terms of class, labor, and socioeconomic interactions. This is in contrast to the Hegelian dialectic, which emphasized the idealist observation that human experience is dependent on the mind's perceptions. Marx supposed that these material conditions contained contradictions which seek resolution in new forms of social organization.
Diderot has not always in the Encyclopædia expressed his own individual opinion, but it is just as true that at its commencement he had not yet got as far as Atheism and Materialism.
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