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By Henri Lefebvre

With the purpose of widening the scope of Marxist idea, Henri Lefebvre complete Dialectical Materialism ahead of the start of global battle II and the Resistance circulation opposed to the Vichy regime. because the fruits of Lefebvre’s interwar actions, the ebook highlights the tension-fraught courting among Lefebvre and the French Communist celebration (PCF). For Lefebvre, in contrast to for the PCF, Marxism used to be peculiarly a dynamic circulate of thought and perform. Dialectical Materialism is an implicit reaction to Joseph Stalin’s Dialectical and ancient Materialism and an try and exhibit that the Stalinist realizing of the concept that used to be dogmatic and oversimplified. This variation features a new creation by means of Stefan Kipfer, explaining the book’s modern ramifications within the ever-expanding achieve of the city within the twentieth-century Western global.

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Xxxii FOREWORD TO THE FIFTH EDITION This little book represents an episode in the fierce struggle inside (and outside) Marxism between the dogmatists and the critique of dogmatism. This struggle is not over; it goes bitterly on. Dogmatism is strong, it can call on the force of authority, of the State and its institutions. Moreover, it has advantages : it is simple and easily taught; it steers clear of complex problems, this being precisely the aim and meaning of dogmatism; it gives its adherents a feeling of both vigorous affirmation and security.

From this 'raw material' the notions that are 'immersed' in it have got to be extracted. The content was substantial, but outside thought, while rigorous thought remained motionless and empty. We must, says the Phenomenology, 'tear away the veil from substantial life' and raise it to the highest degree of rationality. 16 THE DIALECTICAL CONTRADICTION To this end Reason itself must be denned by the movement of thought which challenges, unseats and dissolves particular assertions and limited contents, which passes from one to the other and tends to dominate them.

This formal thinking obeys only its pure identity with itself: 'A is A. ' 'In formal logic the movement of thought seems to be something separate, which has nothing to do with the object being thought,' says Hegel. [GP] If this independence of content and form were attained it would either forbid the form being applied to any particular content, or else allow it to be applied to any content whatsoever, even an irrational one. Moreover, is it conceivable that there should be two completely separate logics, the one abstract, a logic of pure form, and the other concrete, a logic of content?

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