Philosophy of K. Marx in the Perception of an Existential Realist

Abstract

In correlation with the position of existential realism, based on the actual socio-cultural situation in the country, the philosophy of Karl Marx is considered. Both early and late works are taken into account with emphasis on the conceptual and stylistic features of his early texts. The angle of view is verified through a critical comprehension of interpretations of Marx’s teachings, built by L. Althusser, N. A. Berdyaev, S. N. Bulgakov, F. M. Turner, E. Fromm. The priority segment of the perception of Marxism is the following: on one side there is relationalism (with an eternal craving for relativism), when everything, including man, is reduced to a set-ensemble of relations; on the other side – an attitude to non-relational, irrespective, to self-reliance, even when the relation of identity is suspected in a tendency to reductionism and relativism. The author perceives Marxism as an authentic product of European culture in its modern variation. Its essential characteristic features are: the focus on the transformation of the world in the interests of man, progressism, proclaimed egalitarianism, the principle of direct action, the rationalism of objectivist and scientistic trend combined with the recognition of the active role of the subject, the pathos of enlightenment, and increased attention to the ontological status of time. A meaningful nuancing of these features is carried out. Marx’s initially declared “humanism equal to naturalism” is of particular importance for the existential realist. The non-religiousness, the emphasized secularity of his worldview are conceptually linked with it. The author, accepting the dialectical nonidealism of Marx, in solidarity with the German philosopher, relies on work that allows to actualize the emancipated humanity in an exhaustive manner. The criterion of free, inalienable work is determined. In this connection, author emphasizes the value of sensual-corporeal human love. Simultaneously, socialism is separated from capitalism: it is identified as a non-sanctimonious society of free work, resisting vulgarity and total expression. The author, polemizing with Marx on the question of the essence of man, limits the claims of relationalism, giving the ontological preference for non-relational intimacy.