By W.A. Suchting
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Extra resources for Marx and Philosophy
Suppose therefore that a philosopher has really accommodated himself, then his pupils must explain from his inner essential consciousness that which for him himself has the form of an exoteric consciousness. (CW 1:84) Two years later in his Critique of Hegel's 'Philosophy of Right' (1843) Marx in effect poses this question again. He distinguishes between, on the one hand, 'vulgar' criticism, and, on the other, 'true' or 'philosophical' criticism. The first simply discovers and points up contradictions and inadequacies in the positions criticised.
So, overall, the argument is that if you take the results of scientific practice seriously then you are committed to IT. Now if conclusion (1) bears upon the first component of the materialist position - the 'ontological' one, IT - conclusions (2) and (3) bear on the second component, the 'epistemological' one, embodied in KT. The train of thought t o (2) is as follows. If we have examples of what was not known yesterday becoming known today, then, in the absence of reasons to the contrary, we are justified in thinking that this process of acquisition of fresh items of knowledge has no limit, that there is no point where what is unknown today cannot become known tomorrow.
1) Idealisms typically invite entanglement in one or other of the constructions which have their classic exemplifications in the history of philosophy - the elaborate philosophical stories of a Berkeley, a Kant, a Hegel.
Marx and Philosophy by W.A. Suchting