Online research in philosophy

Abstract Frolov, I. T. (1990) Man, Science, Humanism: A New Synthesis (Buffalo, NY, Prometheus Books), 342 pp. Graham, L. R. (Ed.) (1990) Science and the Soviet Social Order (Cambridge, Mass., Harvard University Press), ix + 443 pp. Understanding the place of science in Soviet culture is essential if we are to understand the distinctive character of the Soviet Union, its failings and contradictions, and its prospects for the future. This paper examines Soviet conceptions of the role of science in the socialist project. Focusing on Loren Graham's collection Science and the Soviet Social Order, the article critically assesses the claim that science and technology have been liberalizing influences on Soviet political culture. The paper concludes by considering Ivan Frolov's, Man, Science, Humanism, which attempts to reform Soviet conceptions of science by establishing a Marxist ?scientific humanism?. Although Frolov challenges the idea of science as a means to subordinate nature, his approach is belied by his uncritical acceptance of a classic Soviet attitude to science; namely, the necessity of a total, systematic theory of humanity, nature and society. It is argued that the later stages of perestroika saw a marked loss of confidence in the power of science as a source of such ?total theory?, and with this the history of Soviet Prometheanism appears to have come to a close.

Arguing in mixed company -- What atheism is -- On the new atheism -- Ethics without God -- A moral case for atheism -- Religion in politics.

Re-emergent scientific atheism bears the marks of its historical origins in the efforts of Bon-Bruevi and Jaroslavskij. The disciples of the Lenin generation use their fathers somewhat as second-level classics.

The main object of Marxist-Leninist 'scientific atheism' consists in the discovery and assimilation of 'scientific' data and its use in the 'atheistic' destruction of religion and all its appurtenances. The first task is to show — using the data mainly of the natural sciences — the non-existence of the object of religion, i.e. God. Second, it is necessary to explain how a theory without an object came to be and continues to show signs of vitality, i.e. to find the causes or 'roots' of religion: and this in terms of historical materialism.