100 years without Lenin
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Before the October Revolution, despite supporting moderate political reforms, including Bolsheviks elected to the Duma when necessary, Lenin said that capitalism could only be overthrown by a proletarian revolution, and not by gradual reforms – from within (Fabianism) and from without (social democracy) – which would fail because control The bourgeoisie over the means of production determines the nature of political power in Russia. As embodied in the slogan "For the democratic dictatorship of the proletariat and peasantry", the proletarian revolution in underdeveloped Russia demanded that the united proletariat (peasants and industrial workers) successfully assume state power in the cities. In Bolshevik Russia, government based on direct democracy was carried out by soviets (elected soviets of workers), which, according to Lenin, were "the democratic dictatorship of the proletariat." The Bolshevik government nationalized industry and established a foreign trade monopoly in order to ensure the production coordination of the national economy and thus prevent the competition of Russia's national industries with each other. In order to feed the population of the city and village, Lenin created war communism (1918-1921) as a necessary condition – sufficient supplies of food and weapons – to fight the Civil War in Russia. In March 1921, the New Economic Policy (NEP, 1921-1929) allowed limited local capitalism (private trade) and replaced grain requisitions with an agricultural tax administered by state banks. The NEP was intended to resolve peasant riots due to food shortages and allowed limited private enterprise; the profit motive encouraged farmers to produce crops necessary to feed the city and countryside; and economically restore the urban working class, which had lost many workers in the fight against the counterrevolutionary civil war.
The Philosophy of Leninism
The philosophy of Leninism, which goes back to Marxism, is dialectical and historical materialism, which constitutes the worldview of the Communist parties. The philosophical teaching of Leninism represents the theoretical basis of its economic teaching.
Dialectical and historical materialism was created by K. Marx and F. Engels in the 40s, 19th century. on the basis of assimilation and critical processing from the standpoint of a new, revolutionary class – the proletariat, of all the best that had been created up to that time by human thought. The dialectical materialism of K. Marx and F. Engels is a product of the historical development of the sciences, including philosophy, over the previous period. He completes the more than two thousand-year history of the development of materialistic thought, representing a new, higher stage of materialism. K. Marko and F. Engels overcame the limitations and shortcomings of all previous materialism, including the French materialism of the 18th century and the materialism of L. Feuerbach, raising materialism to a new, higher level. Having accepted the main materialistic grain of L. Feuerbach's philosophy, they discarded its religious and ethical layers and developed materialism into an integral scientific and philosophical theory. K. Marx and F. Engels enriched materialist philosophy with his dialectical method, which was born as a result of a critical revision of Hegel's idealistic dialectic. Taking its "rational grain" from Hegel's dialectic, they freed dialectics from the snares of idealism and developed it further, creating a scientific method – materialistic dialectics – which is diametrically opposed to Hegel's method. Having extended the provisions of dialectical materialism to the study of social life, K. Marx and F. Engels developed a theory of historical materialism, which provided a scientific explanation of the history of human society and pointed out the ways of its revolutionary transformation.
The emergence of dialectical and historical materialism was a great revolutionary revolution in philosophy. The old philosophy was, as a rule, the teaching of loners, far from the people. The fundamental flaw of the preceding philosophy was its contemplation. Marxist philosophy is irreconcilably hostile to the dogmatism inherent in the former philosophy, which claimed to be the "science of sciences" standing above other spiders. The emergence of dialectical materialism put an end to philosophy in the old sense of the word. As the founders of Marxism noted, of the entire range of issues that the former philosophy dealt with, only the doctrine of thinking and its laws retained independent significance; everything else entered into the positive sciences of nature and society. Without pretending to replace these sciences, dialectical materialism studies those general questions that no science can do without solving: questions about the method of study, about the method of cognition of the phenomena of the objective world and the materialistic interpretation of these phenomena. The emergence of Marxism meant the emergence of a new, truly scientific philosophy based on the data of the sciences of nature and society and, in turn, equipping these sciences with the correct philosophical theory and research method. Dialectical materialism as the worldview of the Marxist-Leninist Party represents the unity of two inextricably linked sides: the dialectical method and the materialist theory.
K. Marx and F. Engels developed his materialist theory in the struggle against idealism, primarily the idealism of Hegel and the Young Hegelians. In the joint works of K. Marx and F. Engels' "The Holy Family" and "German Ideology", K. Marx's "Theses on Feuerbach" for the first time outlined the foundations of their dialectical-materialistic worldview. Later, for almost half a century, K. Marx and F. Engels developed materialism, moved it further forward, mercilessly rejecting, as V. I. put it. Lenin, as rubbish, nonsense, pompous pretentious nonsense, senseless attempts to "discover" a "new" line in philosophy, invent a "new" direction, etc. Materialistic theory develops on the basis of generalization of new scientific discoveries. After the death of F. Natural science made the greatest discoveries: it was found that atoms are not indivisible particles of matter, as they were represented by naturalists before, electrons were discovered and an electronic theory of the structure of matter was created, radioactivity and the possibility of atomic transformation were discovered, etc. There is a need for a philosophical generalization of these latest discoveries in natural science.
This task was accomplished by V. I. Lenin in his book "Materialism and Empirio-criticism" (1909). V. I. Lenin not only defended the theoretical and philosophical foundations of Marxism and gave a crushing rebuff to all kinds of opponents and "critics" of Marxism, but at the same time developed all the most important aspects of dialectical and historical materialism. V. I. Lenin's book provides a materialistic generalization of all the important and essential things that science, and above all natural science, acquired over a whole historical period. Thus, V. I. Lenin fulfilled the task of further developing materialistic philosophy in accordance with the new achievements of the sciences. By criticizing various directions of physical idealism, V. I. Lenin showed the inconsistency of the idealists' claims that "matter has disappeared." The latest discoveries in natural science, V. I. Lenin pointed out, do not refute, but, on the contrary, confirm the provisions of Marxist philosophical materialism about matter, motion, space and time. Only metaphysical materialism, which recognizes the existence of the last unchangeable particles of matter, has been refuted. But dialectical materialism has never stood and does not stand in the position of recognizing such unchangeable particles. V. I. Lenin stressed that the only "property" of matter associated with the recognition of materialism is its objective existence. In the struggle against the Machists, V. I. Lenin formulated the definition of matter as an objective reality that, acting on our senses, causes us sensations. V. I. Lenin stressed that the concept of matter is an extremely broad concept that covers everything that exists outside and independently of our consciousness. Idealistic attempts to detach movement from matter, to think of movement without matter, were subjected to scathing criticism by V. I. Lenin. Just as matter is unthinkable without motion, so motion is impossible without matter.
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