I am confused by this beyond the reasonably clear first and third sentences
of the first paragraph and the first sentence of the second paragraph.
At 07:51 PM 6/20/2005 +0200, Victor wrote:
I regard Ilyenkov's contribution rather as the Logic (method or met) for a
practical (materialist or natural science) of ethics (ethos).
There is a restriction as to what degree social relations are actually
embodied in all cultural objects, this restriction being those imposed by
the universal natural laws and principles as they apply to the interaction
of labour, instruments and the subjects of production (materia, parts
etc.) involved in the productive process. It is the irreducible fact that
production involves relations that are entirely indifferent to human
social activity and to human consciousness collective or otherwise that
compromises any hypothesis that artefacts may be the representations of
ideals or of social life. I would go further than this and argue that it
is the very irreducibility of human labour to a simple replication of
idealized objects that forms the material basis for the dynamics of human
development and the indeterminism intrinsic to all human endeavor.
Ilyenkov by presenting a materialist theory of the ideal, the ideal as a
product of men's "socialization" of productive experience be of his own
labour or of mobilizing and controlling the labour of others, provides us
with a model for explaining how practical activity becomes ethical
activity. This is extremely important not only to Marxist theory but to
the general model of historical development, since the ideal as the means
whereby men coordinate their activity with others is not the creative
activity that enables human adaptation to world conditions. It more than
any other theory of social life explains the contradiction implicit in
adaptively; conservation of historical developments together with creative
modification of labour and means of production in response to changing
natural conditions.
Oudeyis
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