Marxs Notebooks on Epicurean Philosophy
(Extracts on Total Philosophy, Praxis, Historiography)
As in the history of philosophy there are nodal points which raise philosophy in itself to concretion, apprehend abstract principles in a totality, and thus break off the rectilinear process, so also there are moments when philosophy turns its eyes to the external world, and no longer apprehends it, but, as a practical person, weaves, as it were, intrigues with the world, emerges from the transparent kingdom of Amenthes and throws itself on the breast of the worldly Siren. That is the carnival of philosophy, whether it disguises itself as a dog like the Cynic, in priestly vestments like the Alexandrian, or in fragrant spring array like the Epicurean. It is essential that philosophy should then wear character masks. As Deucalion, according to the legend, cast stones behind him in creating human beings, so philosophy casts its regard behind it (the bones of its mother are luminous eyes) when its heart is set on creating a world; but as Prometheus, having stolen fire from heaven, begins to build houses and to settle upon the earth, so philosophy, expanded to be the whole world, turns against the world of appearance. The same now with the philosophy of Hegel.
While philosophy has sealed itself off to form a consummate, total world, the determination of this totality is conditioned by the general development of philosophy, just as that development is the condition of the form in which philosophy turns into a practical relationship towards reality; thus the totality of the world in general is divided within itself, and this division is carried to the extreme, for spiritual existence has been freed, has been enriched to universality, the heart-beat has become in itself the differentiation in the concrete form which is the whole organism. The division of the world is total only when its aspects are totalities. The world confronting a philosophy total in itself is therefore a world torn apart. This philosophys activity therefore also appears torn apart and contradictory; its objective universality is turned back into the subjective forms of individual consciousness in which it has life. But one must not let oneself be misled by this storm which follows a great philosophy, a world philosophy. Ordinary harps play under any fingers, Aeolian harps only when struck by the storm.
He who does not acknowledge this historical necessity must be consistent and deny that men can live at all after a total philosophy, or he must hold that the dialectic of measure as such is the highest category of the self-knowing spirit and assert, with some of the Hegelians who understand our master wrongly, that mediocrity is the normal manifestation of the absolute spirit; but a mediocrity which passes itself off as the regular manifestation of the Absolute has itself fallen into the measureless, namely, into measureless pretension. Without this necessity it is impossible to grasp how after Aristotle a Zeno, an Epicurus, even a Sextus Empiricus could appear, and how after Hegel attempts, most of them abysmally indigent, could be made by more recent philosophers.
At such times half-hearted minds have opposite views to those of whole-minded generals. They believe that they can compensate losses by cutting the armed forces, by splitting them up, by a peace treaty with the real needs, whereas Themistocles, when Athens was threatened with destruction, tried to persuade the Athenians to abandon the city entirely and found a new Athens at sea, in another element.
Neither must we forget that the time following such catastrophes is an iron time, happy when characterised by titanic struggles, lamentable when it resembles centuries limping in the wake of great periods in art. These centuries set about moulding in wax, plaster and copper what sprang from Carrara marble like Pallas Athena out of the head of Zeus, the father of the gods. But titanic are the times which follow in the wake of a philosophy total in itself and of its subjective developmental forms, for gigantic is the discord that forms their unity. Thus Rome followed the Stoic, Sceptic and Epicurean philosophy. They are unhappy and iron epochs, for their gods have died and the new goddess still reveals the dark aspect of fate, of pure light or of pure darkness. She still lacks the colours of day.
The kernel of the misfortune, however, is that the spirit of the time, the spiritual monad, sated in itself, ideally formed in all aspects in itself, is not allowed to recognise any reality which has come to being without it. The fortunate thing in such misfortune is therefore the subjective form, the modality of the relation of philosophy, as subjective consciousness, towards reality.
Thus, for example, the Epicurean, [and the] Stoic philosophy was the boon of its time; thus, when the universal sun has gone down, the moth seeks the lamplight of the private individual.
The other aspect, which is the more important for the historian of philosophy, is that this turn-about of philosophy, its transubstantiation into flesh and blood, varies according to the determination which a philosophy total and concrete in itself bears as its birthmark. At the same time it is an objection to those who now conclude in their abstract one-sidedness that, because Hegel considered Socrates condemnation just, i.e., necessary, because Giordano Bruno had to atone for his fiery spirit in the smoky flame at the stake, therefore the philosophy of Hegel, for example, has pronounced sentence upon itself. But from the philosophical point of view it is important to bring out this aspect, because, reasoning back from the determinate character of this turnabout, we can form a conclusion concerning the immanent determination and the world-historical character of the process of development of a philosophy. What formerly appeared as growth is now determination, what was negativity existing in itself has now become negation. Here we see, as it were, the curriculum vitae of a philosophy in its most concentrated expression, epitomised in its subjective point, just as from the death of a hero one can infer his lifes history.
The essential consciousness of the philosopher is separate from his own manifest knowledge, but this manifest knowledge itself, in its discourses with itself as it were about its real internal urge, about the thought which it thinks, is conditioned, and conditioned by the principle which is the essence of his consciousness.
Philosophical historiography is not concerned either with comprehending the personality, be it even the spiritual personality of the philosopher as, in a manner of speaking, the focus and the image of his system, or still less with indulging in psychological hair-splitting and point-scoring. Its concern is to distinguish in each system the determinations themselves, the actual crystallisations pervading the whole system, from the proofs, the justifications in argument, the self-presentation of the philosophers as they know themselves; to distinguish the silent, persevering mole of real philosophical knowledge from the voluble, exoteric, variously behaving phenomenological consciousness of the subject which is the vessel and motive force of those elaborations. It is in the division of this consciousness into aspects mutually giving each other the lie that precisely its unity is proved. This critical element in the presentation of a philosophy which has its place in history is absolutely indispensable in order scientifically to expound a system in connection with its historical existence, a connection which must not be [over]looked precisely because the [systems] existence is historical, but which at the same time must be asserted as philosophical, and hence be developed according to its essence. Least of all must a philosophy be accepted as a philosophy by virtue of an authority or of good faith, be the authority even that of a people and the faith that of centuries. The proof can be provided only by expounding its essence. Anybody who writes the history of philosophy separates essential from unessential, exposition from content; otherwise he could only copy, hardly even translate, and still less would he be entitled to comment, cross out, etc. He would be merely a copying clerk.
SOURCE: Marx, Karl. Notebooks on Epicurean Philosophy (1839), in Marx-Engels Collected Works, Volume 1 (Moscow: Progress Publishers, 1975), extracts from Notebooks 6 & 7, pp. 491-493, 506.
Note: Another translation of the former extract (approximately the same) can be found under the title "Nodal Points in the Development of Philosophy" in Writings of the Young Marx on Philosophy and Society, translated and edited by Loyd D. Easton and Kurt H. Guddat (Garden City, NY: Doubleday [Anchor Books], 1967), pp. 51-54.
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Philosophy of History of Philosophy & Historiography of Philosophy: Selected Bibliography
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