Die vorliegende Arbeit gehort zur Reihe der Untersuchungen uber den Marxismus-Leninismus in den nicht-sowjetischen kommunistischen Liin dern Europas, welche im Auftrag des Osteuropa Instituts an der Uni versiHit Freiburg/Schweiz in Angriff genommen sind. 1m Gegensatz zu den fruher veroffentlichten Werken handelt es sich jedoch nicht um eine vollstandige Monographie, sondern um eine Vorarbeit. Sie besteht im wesentlichen in einer Bibliographie des jugoslawischen philosophischen Schrifttums seit 1945 und in einer Ubersicht sowohl des organisatori schen Rahmens als auch der Literatur. Der Verfasser bereitet jetzt, auf Grund der hier zusammengefaBten Ergebnisse, eine umfassende Mono graphie der genannten Art vor. Die Veroffentlichung erfolgt in der Hoffnung, daB diese meines Wissens erste und bisher einzige Einfuhrung in den jugoslawischen Marxismus Leninismus auch den anderen Forschern auf diesem Gebiet, sowohl in Jugoslawien als auch im Ausland, nutzlich sein durfte. Es ist fur mich eine angenehme Pflicht jenen Personen und Institutionen zu danken, ohne deren Hilfe dieses Buch nicht Mtte geschrieben werden konnen. Ich danke dem Osteuropa-Institut der Universitat Freiburg/ Schweiz fur den Auf trag; der Rockefeller Foundation, welche meine Arbeit groBzugig unterstutzt hat; der Schweizerischen Landesbibliothek in Bern, der Freiburger Universitiitsbibliothek und der Bibliothek des Schweizerischen Osteuropa-Instituts in Bern fur die Hi1fe, die ich bei der Zusammenstellung der Bibliographie von ihnen erhalten habe. Vor allem mochte ich meinem verehrten Lehrer Prof. J.M. Bochenski meinen Dank aussprechen: ich habe von ihm ebensowohl die Anregung, wie zahlreiche Weisungen und stiindige Hilfe bei meiner Arbeit erhalten.

Nineteenth-century European intellectual history has given rise to such varied and abundant research that one is surprised to find certain important problems long identified and yet still relatively unexplored. Such is the case for certain aspects of the crucial transition from Hegel to Marx, for minority tendencies among French socialists and for the Messianic phenomenon, national and religious, so central to the period, particularly in Eastern Europe, and so rarely studied in detail. Certainly, these lacunae are exemplified by the absence of any com prehensive work on August Cieszkowski whose overall contribution to the history of the period may be marginal but whose specific role in each of the areas mentioned is both significant in itself and illustrative of certain wider problems. Cieszkowski first achieved recognition as the author of the Pro legomena zur Historiosophie in 1838. This short tract never became popular among the Berlin Hegelians for whom it was intended but it affected a number of radical intellectuals outside their circle. His next work, Gott und Palingenesie, was a defense of personal immortality against Hegelian revisionism. The following year, however, he founded as a bulwark of the Hegelian school the Philosophische Gesellschaft against external critics and internal dissolution.

1. One of the most outstanding leaders within Second International Marxism, George Plekhanov has interested Western scholars primarily as a historical and political figure, specifically as the first full-fledged Marxist among the Russian intelligentsia. At the end of the nineteenth century he was the leader in putting Russian progressive culture in touch with Western Marxism, breaking away from Populism and, at the same time, resuming materialistic tradition within Russian progressive thought. Among Russian revolutionaries, a few others to be sure had been interested in Marx before Plekhanov. The translations of some of Marx' works into Russian show this clearly. In 1869 Mikhail Bakunin translated The Communist Manifesto. Three years later Nikolaj Daniel'son, a populist, completed the first foreign-language version of the first book of Marx' Capital and within six months about a thousand copies had been sold. In the middle of the 1870's, an 'academic' economist, N. !. Ziber, helped to spread Marx' economic ideas by teaching them in Kiev and writing articles in the journal Slovo, which to some extent influenced Plekhanov's later choices. But it was Plekhanov who first analyzed the Russian situation as a whole in Marxist terms, thereby earning renown as the "Father of Russian Marxism". 1 His writings became the school for a whole generation of revolutionaries. At the beginning respected and venerated, then rejected and criticized, Plekhanov for long held the leadership of Russian Marxism, as its best-known 'Master'.

In this year of bicentennial celebration, there will no doubt take place several cultural analyses of the American tradition. This is only as it should be, for without an extensive, broad-based inquiry into where we have come from, we shall surely not foresee where we might go. Nonetheless, most cultural analyses of the American context suffer from a common fault - the lack of a different context to use for purposes of comparison. True, American values and ideals were partly inherited from the European tradition. But that tradition is in many ways an inadequate mode of comparison. Without going too far afield, let us note two points: first, European culture was the proud inheritor of the Renaissance tradition, and, going back still further, of classical culture; second, the European countries are compact. Their land masses are such that the notion of "frontier" simply would not have arisen in the same way as it did in America. On the other side of the globe, however, there does exist a country capable of serving as a suitable mirror. We speak, of course, of Russia. That country also came relatively late onto the cultural horizon, and was not privy to the Renaissance tradition. Furthermore, her land mass is such as to be "experi mentally infmite" in character - not unlike the American frontier. It is hoped that much can be leamed about the present cultural context by com paring the two countries in their youthful stages.

We have once again decided to publish in our series a source-text for the study of Communist ideology. This synopsis of Principles of Marxism Leninism 1 (published at the end of 1959 and widely distributed in the Soviet Union) appears as a sequel to that of the Principles of Marxist Philosphy which I published in 1959 as The Dogmatic Principles of Soviet Philosphy. This book is a corporate work, done by some forty Soviet philosophers, sociologists, economists, Party-theoreticians and propa gandists, under the direction ofO. V. Kuusinen (member of the Praesidium of the Communist Party of the Soviet Union). Except for a few clarifications, we have restricted ourselves to pre senting the most important parts of the original text in an original translation which provides the material, in an authentic and handy 2 form, for our Institute's courses in Sovietology. In comparison to the other parts, the philosophical portions (Sections 1 and 2) have been held to a minimum since they repeat, for the most part, material which is already available in the synopsis of the Principles of Marxist Philosophy. I wish to thank the Rockefeller Foundation for their support which has made possible the research of our Institute as well as the preparation of the present work. J. M. BOCHENSKI 1 The original Russian title is: Osnovy marksizma-leninizma. Ueebnoe posobie (Text book), Gosudarstvennoe izdatel'stvo politieeskoj literatury (State Publishing House for Political Literature), Moskva, 1959,774 pages, 300 000 copies.

When the Soviet people will enjoy the [God) wQl com11Ul1ld a ble', ing on u, In ble, "ngr of Communism, new hundred, all our way" '0 that we, hall, ee much more of Hi, wisdom, power, goodnell8, of mOlion, of people on earth will BIly: and truth than we have formerly known. 'We are for CommuniBml' It i, not We, haH find that the God of I8TIlei is through war with other countries, but by, among U', and ten of us shall be able to the example of a more perfect organiza tion of society, by rapid progress in rellist a thouBIlnd of our enemie, . The Lord will make our name a prai, e and developing the productive force, the creation of all conditions for the happi glory, '0 that men 'hall BIlY of succeed ing plantation, : 'The Lord make it like ness and well-being of man, that the that of New England'. For we must con ideaB of Communism win the mind, and sider that we Ilhall be like a city upon a hearts of the masses. Hill; the eye, of all people are on u, . The force of Bocial progress will in evitably grow in aU countries, and this John Winthrop to early Puritan will assist the builden of CommuniBm in settlers in America, 1630 the Soviet Union. Programme of the C.P.S.U

This book was written in 1968, and defended as a doctoral dissertation before the Philosophical Faculty at the University of Fribourg (Switzerland) in 1969. It treats of the systematic views of Hegel which led him to give to the princi ple of non-contradiction, the principle of double negation, and the principle of excluded middle, meanings which are difficult to understand. The reader will look in vain for the philosophical position of the author. A few words about the intentions which motivated the author to study and clarify Hegel's thought are therefore not out of place. In the early sixties, when occupying myself with the history of Marxist philosophy, I discovered that the representatives of the logical-positivist tra dition were not alone in employing a principle of demarcation; that those of the dialectical Marxist tradition were also using such a principle ('self-move ment') as a foundation of a scientific philosophy and as a means to delimit unscientific ideas. I aimed at a clear conception of this principle in order to be able to judge whether, and to what extent, it accords with the foundations of the analytical method. In this endeavor I encountered two problems: (1) What is to be understood by 'analytical method' cannot be ascertained un equivocally.