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This study seeks to present the theory of freedom as found in one line of the Marxist tradition, that which begins with Marx and Engels and continues through Lenin to contemporary Soviet philosophy.

The nrst of the people to be thanked for their help during the composition of this work is Professor I.M. Of particular help in getting sources from the libraries of the world were Miss Lifschitz of the Institute of East-European Studies and Mr. Uldry of the Cantonal Library in Fribourg, Switzerland.

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.

The present work is a study of the method of contemporary Soviet philosophy. By "Soviet philosophy" we mean philosophy as published in the Soviet Union. For practical purposes we have limited our attention to Soviet sources in Russian in spite of the fact that Soviet philosophical works are also published in other languages (see B 2029(21)(38".

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.

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.

This book offers a complete survey of contemporary Soviet theory of knowledge. Since De Vries depended mainly on the 'classics of Marxism' and the few contemporary Soviet works which were available in German translation, his account is at best an in troduction to the contemporary period.

Contemporary philosophy is by its nature pluralistic, to a perhaps greater extent than at any moment of the preceding tradition, in that there are multiple forms of thought competing for a position on the center of the philosophic stage.

With this in mind the reader will be taken through three meta-theoretical levels of Marx' method of analysis of the struc tures of capitalism: (1) the clarification of 'critique' and method from Kant's epistemology, Hegel's phenomenology, to Marx' political economy (Chapter One);

Before this one, however, Birjukov published another study on Frege: 'On Frege's Works on Philosophical Problems of Mathe matics' in the collective volume Philosophical Questions of Natural Sciences 7, published in a printing of 8000 copies by the Moscow University Press.

In this year of bicentennial celebration, there will no doubt take place several cultural analyses of the American tradition. That country also came relatively late onto the cultural horizon, and was not privy to the Renaissance tradition.

GENERAL DESCRIPTION OF THE PROBLEMATIC This study is devoted to an examination of a concept of crucial significance for Soviet aesthetics - the concept of the aesthetic (esteticeskoe).

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.

Early in 1958 a number of research projects on Soviet philosophy were started at the Institute of East-European Studies at the University of Fribourg (Switzerland) under the direction of the undersigned.

As this century nears an end, it has become increasingly clear that Georg Lukacs is one of the most ta.1ented intellectuals of our time, not only in the Marxist tradition, but in general.

Peter Chaadaev emerges from the pages of history as one of Russia's most provocative and influential thinkers. we have not attempted to write a complete biographical study of Chaadaev, nor have we tried to offer an analysis of Chaadaev's philosophy.

Situated between the ideological exigencies of the Soviet system with its Marxist-Leninist `theoretical foundation' and the need for an objective account of philosophy's past, Soviet history of philosophy displays the characteristic features of Soviet philosophy as a whole, including a forceful reappearance of its Hegelian background.

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.

"I should venture to assert that the most pervasive fallacy of philosophic thinking goes back to neglect of context. III John Dewey " . . . philosophers do not grow like mushrooms, out of the earth; they are the outgrowth of their period, their nation, whose most subtle, delicate and invisible juices abound in the philosophical ideas. ,,2 Karl Marx Few issues are more heatedly debated in contemporary philosophy circles than that of con textual ism vs. foundationalism. The genesis for the debate was the publication in 1979 of Richard Rorty's Philosophy and the Mirror of Nature, which announ~ed the death of traditional philosophy. By "traditional" here is meant the quest for a certain or apodictic bedrock upon which an overall general theory or schema might be erected. This approach, for Rorty, characterized most previous philosophy, but especially the era from Descartes to Kant. Further, the three major philosophic thinkers of the 20th century, Dewey, Heidegger, and Wittgenstein, each initially tried to construct a foundational philosophy but each of the three, in his later work, broke free of the Kantian conception of philosophy as foundational, and spent his time warning us against those very temptations to which he himself had once succumbed. Thus their later work is therapeutic rather than constructive, edifying rather than systematic, designed to make the reader question his own motives for philosophizing rather than to 3 supply him with a new philosophical program.