Boris Groys

Elements of
Gnosticism in
Dialectical
Materialism
(Soviet
Marxism)
Solomon Nikritin, Oval Composition (Study for a Self-Portrait), 1920s.
Watercolor on paper. Courtesy ofÊMOMus-Museum of Modern Art-
Costakis Collection.ÊThe work was shown inÊArt without Death,ÊHKW,
Berlin,Ê2017. TheÊexhibitionÊlinkedÊa selection of works by the Russian
avant-garde from the George Costakis collection Ð curated by Boris
Groys Ð with contemporary contributions: films by Anton Vidokle and
an installation by Arseny Zhilyaev that reflected on the philosophical,
scientific and artistic concepts of Russian Cosmism.Ê

1. The Turn from Science to Wisdom in

Dialectical Materialism
Beginning in the late 1970s and early 1980s, the
term ÒwisdomÓ appeared very frequently in
Soviet philosophy publications. It was used to
better situate the doctrine of dialectical
materialism within the history of philosophy as
well as in relation to science, art, religion, and so
on. Dialectical materialism was itself conceived
as a form of ÒwisdomÓ: that is, as an insight into
the whole of the world which was fundamentally
lacking in science and art.
ÊÊÊÊÊÊÊÊÊÊ
ÊÊÊÊÊÊÊÊÊÊThis new self-understanding of dialectical
materialism as ÒwisdomÓ primarily emerged in
the polemic against two of its earlier
interpretations Ð as a science and as an ideology.
A good example of this new development is P. V.
AlekseevÕs book The Object, Structure, and
Functions of Dialectical Materialism (1983),

05.17.22 / 09:04:44 EDT

which otherwise hews closely to orthodox this conception is given only to the historical
Marxism. The author seeks to show that Soviet force that, while acting within history, can
philosophyÕs traditional interpretation of simultaneously look beyond it and thus occupies
dialectical materialism as a science necessarily a privileged position within it. It is only a position
leads to a needless and nonsensical rivalry like this that makes its holder Òwise,Ó for
between dialectical materialism and the ÒwisdomÓ is nothing other than precisely this

02/07
individual sciences. Dialectical materialism, in possibility of a vision of the whole, which differs
AlekseevÕs view, cannot be one science among from logic, reason, art, etc., in that it rises above
others without losing its dominant position. all criteria including those of ÒtrueÓ thinking free
Neither, however, can it be a Òtotal science,Ó so to of contradictions. Needless to say, dialectical
speak, that unites all other sciences into a total materialism discovers a force of this kind in the
worldview, as was often asserted in Stalinist-era communist movement, which is able to burst the
Soviet philosophy. This interpretation, Alekseev framework of ÒbourgeoisÓ thought.
argues, leads to dogmatism, which prevents ÊÊÊÊÊÊÊÊÊÊ
other sciences from developing autonomously.1 ÊÊÊÊÊÊÊÊÊÊIn this respect, the position of dialectical
ÊÊÊÊÊÊÊÊÊÊ materialism is much more radical, for example,
ÊÊÊÊÊÊÊÊÊÊIt is also misguided, according to Alekseev, than that of Hegel, who also speaks of the
to regard dialectical materialism as a Òmeta- rationality of the real as the highest rationality
scienceÓ or scientific methodology, since this and whose dialectical method also underlies
interpretation similarly leads to a ÒdogmatismÓ Soviet Marxism. In contrast to Hegel, the
vis-ˆ-vis the variety of possible theories of ÒmaterialityÓ of dialectical materialism
science. This cautious attitude toward science represents a denial of the final, definitive insight
no doubt reflects the traumatic experience of into the rationality of the whole that Hegel
Soviet philosophy in the Stalinist era, when many accords to the solitary observer: the philosopher.
scientific methods and even whole scientific ÊÊÊÊÊÊÊÊÊÊ
fields (including cybernetics, formal logic, ÊÊÊÊÊÊÊÊÊÊThe final, definitive synthesis does not take
structural linguistics, and above all modern place at the level of the individual consciousness
genetics) were banned and persecuted due to at all but at that of the total social praxis. And
their supposed incompatibility with dialectical even more at that of the cosmic process, to
materialism. On the other hand, it cannot be which both human history and the individualÕs
denied that this caution was implicit in Marxism- consciousness are subordinated (this is reflected
Elements of Gnosticism in Dialectical Materialism (Soviet Marxism)

Leninism from the beginning. Dialectical in the subordination of historical to dialectical

materialism is not organized as a closed system materialism, which distinguishes Soviet from
of postulates and inferences from them. ÒWesternÓ Marxism). The supreme principle of
Logically consistent methodological thinking was Soviet philosophy was: ÒBeing determines
already viewed by Lenin as idealistic, bourgeois, consciousnessÓ (which not coincidentally sounds
metaphysical, and undialectical. The Leninist somewhat Heideggerian), with Being here
brand of dialectical materialism understands understood as a cosmic-historical process that
e-flux journal #127 Ñ may 2022 Ê Boris Groys

thinking as Òthe reflection of objective realityÓ also includes human creativity. In this scenario,
whereas this reality itself is conceived as consciousness is not opposed to Being. In
dynamic and inherently contradictory. Thus, contrast to what Soviet philosophy called Òvulgar
dialectical materialism is also understood materialism,Ó ÒmatterÓ was not conceived merely
necessarily as an inherently contradictory Òliving as an object of experience. According to Lenin,
doctrine.Ó Whereas ÒbourgeoisÓ thought is the latter opposition is only relevant for the
concerned to prove its truth with logical theoretical-epistemological problematic and
inferences that permit it to avoid contradiction, must not be imported into the sphere of praxis.4
dialectical materialism sees its own internal In Soviet society, the party assumed the role of a
contradictions precisely as the guarantee of its subject of the total historical praxis, which on
Òvital force.Ó Within the framework of dialectical the one hand recalled American pragmatism, but
materialism, every attempt to think without on the other, the Gnostic, magic, or alchemical
contradiction has been dismissed since the praxis which had the goal of improving the
beginning as Òone-sidedÓ and Òscholastic.Ó2 The human soul by creating a new cosmic order that
criterion of truth, for dialectical materialism, is would govern humanity, together with all its
the Òtotal praxisÓ of social development, except ÒhigherÓ attributes. The supreme magician of
that, in contrast to pragmatism, for example, the this praxis Ð in the case of the Soviet Union, the
practical evaluation of different theories does General Secretary of the party Ð was therefore
not take place within a circumscribed period of also recognized as the supreme Sage, since it
time but from the perspective of the whole of was he who first created the conditions under
history.3 The ability of a total overview of history which all knowledge could unfold.
and the whole of the cosmic life presupposed by

05.17.22 / 09:04:44 EDT

 arrogance Ð it puts false wisdom in its place.Ó5
Since the critique of ideology purports to confirm
DescartesÕs suspicion that the subjective self-
evidence of consciousness could be simulated by
the malin gŽnie whose name is the
ÒunconsciousÓ or the Òmaterial base,Ó it sees it
as its inescapable task to combat this evil genius
at its ÒdeepÓ level, instead of making a pact with
it. Philosophy, as Marx demanded, turns into
(magic) praxis.
ÊÊÊÊÊÊÊÊÊÊ
ÊÊÊÊÊÊÊÊÊÊThe relationship between modern secular
salvation movements on the one hand and
Gnostic doctrines on the other was recognized
relatively early and discussed in particular by
Eric Voegelin. Thus, Voegelin interprets HegelÕs
call Òto contribute to bringing philosophy closer
to the form of science Ð the goal of being able to
cast off the name love of knowledge and become
actual knowledge,Ó as a program of replacing
philosophy with gnosis and the figure of the
philosophos with that of the sophos, the gnostic.6
In both modern and ancient gnosis, the claim to
exhaustive knowledge of the nature of the world
that was formerly reserved for the gods or for
God is subordinated to the aim of saving the
world, or, more correctly, is precisely the
knowledge of this salvation: ÒIn modern
gnosticism it [the possibility of deliverance] is
accomplished through the assumption of an
absolute spirit which in the dialectical unfolding
Elements of Gnosticism in Dialectical Materialism (Soviet Marxism)

Solomon Nikritin, Oval Composition (Study for a Self-Portrait), 1920s. of consciousness proceeds from alienation to
Watercolor on paper. Courtesy ofÊMOMus-Museum of Modern Art-
Costakis Collection.ÊThe work was shown inÊArt without Death, HKW, consciousness of itself Ð or through the
Berlin,Ê2017. TheÊexhibitionÊlinkedÊa selection of works by the Russian assumption of a dialectical-material process of
avant-garde from the George Costakis collection Ð curated by Boris
Groys Ð with contemporary contributions: films by Anton Vidokle and nature which in its course leads from the
an installation by Arseny Zhilyaev that reflected on the philosophical, alienation resulting from private property and
scientific and artistic concepts of Russian Cosmism.Ê
belief in God to the freedom of a fully human
existence.Ó7 The action leading to transformation
e-flux journal #127 Ñ may 2022 Ê Boris Groys

of the world should precede any questioning of

2. The Relationship between Gnosticism and reflection on it.
and Dialectical Materialism ÊÊÊÊÊÊÊÊÊÊ
The domination of magic praxis over scientific ÊÊÊÊÊÊÊÊÊÊVoegelin sees the essential role of modern
theory is strongly reminiscent of Gnostic gnosis as the Òprohibition of questioning.Ó Gnosis
doctrines that recognized the mastery of the places thinking up Òagainst the wall of beingÓ by
transformative Cosmic praxis as a unique brand making the validity of theoretical inquiry
of wisdom, because all other forms of knowledge dependent on Òthis worldÓ and thus limiting it.
suffered from having arisen under the conditions Voegelin writes of this resistance to thought:
of this world, which was created by an evil world ÒThis resistance becomes truly radical and
creator. They are, according to the Gnostics, dangerous only when philosophical questioning
therefore tethered to this world, can describe is itself called into question, when doxa takes on
only this world, and are already for this reason the appearance of philosophy.Ó8
fundamentally deficient and unworthy. The only ÊÊÊÊÊÊÊÊÊÊ
type of knowledge that is needed is not of this ÊÊÊÊÊÊÊÊÊÊIt may be helpful at this point to turn to the
world. This knowledge would not describe or extraordinarily astute remarks of Georges
comprehend the existing world but abolish and Bataille on the relationship between gnosis and
destroy it. ÒGnosis is the remedy for dialectical materialism. Bataille begins by
disintegration and the means of reintegration, defining the latter as Òthe only kind of
because it makes it possible to recognize materialism that up to now in its development
humanityÕs place within the totality and to see has escaped systematic abstraction,Ó and he
through what passes for knowledge in its continues: Òmaterialism É necessarily is above

05.17.22 / 09:04:44 EDT

all the obstinate negation of idealism, which ancient art forms in new social and political
amounts to saying, finally, of the very basis of all constellations, as occurred, for example, in
philosophy.Ó9 Bataille sees in classical gnosis socialist realism.13 A rigorous, unswerving
both Òone of materialismÕs most virulent materialism does not lead to abolishing ideology,
manifestationsÓ as well as hostility to reason, morality, etc., but to include them in the
philosophy. Thus far, BatailleÕs analysis is dialectically conceived total praxis, in which they

04/07
essentially consistent with that of VoegelinÕs. are primarily employed as means of education,
This is also the case for his analysis of Gnostic mobilization, and of stabilizing the already
morality, about which he writes: ÒIf today we realized Òaccomplishments,Ó so that they
overtly abandon the idealistic point of view, as become actually quite capable of playing a
the Gnostics and Manicheans implicitly constructive role in the transformation of reality.
abandoned it, the attitude of those who see in
their own lives an effect of the creative action of
evil appears even radically optimistic.Ó10
However, BatailleÕs analysis takes a very
interesting turn when he then continues:
ÊÊÊÊÊÊÊÊÊÊ
ÊÊÊÊÊÊÊÊÊÊThus it appears Ð all things considered Ð
that Gnosticism, in its psychological process, is
not so different from present-day [dialectical]
materialism É For it is a question above all of not
submitting oneself, and with oneself oneÕs
reason, to whatever is more elevated, to
whatever can give a borrowed authority to the
being that I am, and to the reason that arms this
being. This being and its reason can in fact only
submit to what is lower, to what can never serve
in any case to ape a given authority. I therefore
submit entirely to what must be called matter,
since that exists outside of myself and the idea,
and I do not admit that my reason becomes the
limit of what I have said, for if I proceeded in that
way matter limited by my reason would soon take
on the value of a superior principle.11
ÊÊÊÊÊÊÊÊÊÊ
ÊÊÊÊÊÊÊÊÊÊThus, Gnostics are proud of submitting to
what is lower than themselves and hence does
not command the allegiance of their reason. In
this way, they become the ÒtoysÓ of a process
that, because it is absurd, does not wound their
pride. Thus, they also cease to have any actual
need for salvation and thus do not call the
Gnostic promise into question or measure it
Solomon Nikritin, Telescope, 1926. Pencil on paper.ÊCourtesy
against the possibility of its fulfillment. In this ofÊMOMus-Museum of Modern Art-Costakis Collection.ÊThe work was
way, gnosis becomes perfect and irrefutable. shown inÊArt without Death,ÊHKW, Berlin,Ê2017. TheÊexhibitionÊlinkedÊa
selection of works by the Russian avant-garde from the George
Bataille discovers the symptoms of this Costakis collection Ð curated by Boris Groys Ð with contemporary
contributions: films by Anton Vidokle and an installation by Arseny
consciousness in modern art: ÒThe interest of Zhilyaev that reflected on the philosophical, scientific and artistic
this juxtaposition is augmented by the fact that concepts of Russian Cosmism.Ê
the specific reactions of Gnosticism led to the
representation of forms radically contrary to the
ancient academic style, to the representation of
forms in which it is possible to see the image of 3. The Relationship between Gnosticism
this base matter.Ó12 and Dialectical Materialism in the Self-
ÊÊÊÊÊÊÊÊÊÊ Understanding of Soviet Culture
ÊÊÊÊÊÊÊÊÊÊWhile Bataille here still operates with the The close relationship between Gnosticism and
ontological hierarchy that distinguishes between the Soviet version of dialectical materialism
the various levels of matter, a fully developed begins to become clear if one traces closely the
materialism means appropriating and latterÕs historical emergence. In the late
instrumentalizing the ÒhigherÓ forms within a nineteenth and early twentieth centuries, when
total materialist praxis that leads to using the Russian Marxism was taking shape, RussiaÕs

05.17.22 / 09:04:44 EDT

intellectual life was strongly influenced by the is always combined with the affirmation of its
neognostic philosophy of Vladimir Soloviev, from Òvitality,Ó its indispensability for Òlived lifeÓ Ð
which the philosopher largely distanced himself expressions that inevitably recall NietzscheÕs
at the end of his life. (SolovievÕs disavowal of his Òlife-sustaining illusion.Ó For Lenin, the opposite
earlier neognostic positions is primarily of Òfalse ideologyÓ is not science, but a Òcorrect,
expressed in his Three Conversations about the progressive ideologyÓ that corresponds to its

05/07
Antichrist [1899Ð1900], in which he creates the time, but that may later become a Òbrake on
self-parodying figure of an emperor-Antichrist social developmentÓ in its turn. In their
who wishes to redeem and reorganize the world radicalism, which is not always adequately
without transcending the human nature.) recognized, these assessments of ideologyÕs
However, SolovievÕs neognostic philosophy role, which are present throughout his writings,
exerted a profound influence on all spheres of demonstrate that LeninÕs ideological dogmatism
RussiaÕs cultural life at the beginning of this had purely tactical grounds; if it remained
century under the name of ÒSophiology.Ó14 This unshakeable throughout all the ideological
philosophy, which combined the basic Gnostic polemics in which he engaged, this may be
doctrines with the most modern and radical precisely because it was not actually meant
demands of the Russian avant-garde, as well as Òthat seriouslyÓ but operated at the level of
with the philosophies of the later Schelling, reflection and action, which was inaccessible to
Schopenhauer, Nietzsche, and Marx, attracted his opponents.
many of the leading figures from the ranks of ÊÊÊÊÊÊÊÊÊÊ
Russian Marxism. Thus, Semyon Frank, one of ÊÊÊÊÊÊÊÊÊÊLater Soviet philosophy could be
their principal representatives, who also traveled characterized by its interest in the work of
the path from Marxism to Soloviev, writes that Cusanus. It is not just CusanusÕs ÒdialecticsÓ that
his own Marxism was characterized from the is emphasized but above all his rejection of any
beginning Òby a positive assessment of precisely formulated theory and his striving Òfor the pure
this moment of a ÔGoetheanÕ objectivism in Marx, possibility that lies outside this world.Ó18 (It is
of MarxÕs subordination of the moral-political also worth noting that Cusanus was a seminal
ideal to the immanent-objective, as it were, figure for many Russian neognostic thinkers, in
cosmic principles of social Being.Ó15 particular Semyon Frank.) Cusanus is also
ÊÊÊÊÊÊÊÊÊÊ appreciated for his polemic against
ÊÊÊÊÊÊÊÊÊÊSolovievÕs philosophy was directed toward a Aristotelianism, regarded as the Òofficial
Elements of Gnosticism in Dialectical Materialism (Soviet Marxism)

mystical, artistic form of action that would ideologyÓ of the European Middle Ages. In
transform the world order and lead to the keeping with LeninÕs famous formula regarding
Gnostic apokatastasis. The most interesting Òtwo cultures within a single culture,Ó whose
example of this kind of project was The contest at the intellectual level mirrors the class
Philosophy of the Common Task by Nikolai struggle, Soviet historiography views Thomism as
Fedorov,16 who was SolovievÕs contemporary and Òthe official culture of the feudal class,Ó and
proposed the artificial resurrection of the dead various forms of pantheism, mysticism, magic,
e-flux journal #127 Ñ may 2022 Ê Boris Groys

as the supreme goal of science, morality, art, the and alchemy Ð all of which more or less have
state, etc., through which humanity would close their origins in Gnosticism Ð as the culture of the
the circle of time in a truly radical manner and oppressed classes, which contain Òearly
become its own creator. Soloviev and FedorovÕs materialistÓ and Òearly socialistÓ tendencies.
ideas exerted a powerful influence on broad ÊÊÊÊÊÊÊÊÊÊ
circles of the left-wing Marxist intelligentsia in ÊÊÊÊÊÊÊÊÊÊEspecially interesting in this regard is Vadim
Russia, particularly the circles around Bogdanov, RabinovichÕs book Alchemy as a Phenomenon of
Lunacharsky, and others with which Lenin was Medieval Culture (1979), which attracted quite a
closely associated for many years. The possibility bit of attention in its day. In it, the author draws a
cannot be ruled out that, despite his verbal parallel between alchemy, which he views as
professions of orthodox Marxism, Lenin was having its origins in gnosis and regards as a kind
much more strongly influenced by these ideas as of alternative religion to Christianity, and
well as by Russian Nietzscheanism of the time dialectical materialism.19 In fact, the dialectical
than is generally assumed. At least there is no development of matter into spirit in dialectical
other way to explain why he so drastically shifted materialism can quite plausibly be compared to
his attitude towards the concept of ideology.17 In the alchemical opus. For as Rabinovich shows,
contrast to classical Marxism, in which the word the Òalchemical formulaÓ represents a program
ÒideologyÓ had a negative charge (one it has for achieving the practical and dialectical union
retained up through contemporary Western of opposites, which is meant to take place
Marxism), Lenin always uses it positively and beyond both language and contemplation, the
speaks of the Òproletarian ideologyÓ that will alchemistÕs ÒgoldÓ being understood as a
mobilize the masses. LeninÕs defense of ideology metaphor for the spirit or the perfect life.20 The

05.17.22 / 09:04:44 EDT

alchemist transforms the world through pure originÓ), that is, Òproductive,Ó but only
action encompassing all cosmic planes and reproductive. This means, however Ð and the
forces, and in this way rises above the creator of consequence is observable Ð that the Ònegative,Ó
this world. Rabinovich also reinforces the ÒmysticalÓ radicalization of dialectical
parallel with dialectical materialism by recalling materialism which opens a specific path to
the words of Engels, who refuted DŸhringÕs postmodernity is accompanied by a cynical

06/07
sneering dismissal of Òthe utopian socialistsÓ as realism in the sense of a total simulation of the
Òsocial alchemistsÓ by pointing to the valuable Òideological superstructure.Ó This is a self-
contributions of both the utopians and the reflection, however, that lies far beyond the
alchemists. reach of Soviet dialectical materialism.
ÊÊÊÊÊÊÊÊÊÊ ÊÊÊÊÊÊÊÊÊÊ×
ÊÊÊÊÊÊÊÊÊÊIn keeping with the above, the relationship Translated from the German by James Gussen. Unless
otherwise specified all translations of quoted material have
between dialectical materialism and gnosis may been translated from the use in the German publication. This
be characterized as follows. Neither gnosis nor text has been edited for length and clarity.
dialectical materialism believes in humanityÕs
capacity to arrive at true insight into the nature
of the world through tradition, contemplation,
science, art, morality, or by any other means,
since peopleÕs positions in this world determine
and thus relativize all their insights. The critique
of this world is therefore only possible as its
transformation, as an action in which all partial
forms of wisdom and partial insights can and
must play only an instrumental role. Their own
claim to truth is understood as ÒmetaphysicalÓ or
ÒidealisticÓ and rejected. The supreme wisdom of
gnosis is precisely this insight into the
impossibility of all insight, which legitimates the
claim of Gnostic doctrines to absolute power.
ÊÊÊÊÊÊÊÊÊÊ
ÊÊÊÊÊÊÊÊÊÊThe difficulty with this turn to Òapophatic
Elements of Gnosticism in Dialectical Materialism (Soviet Marxism)

materialismÓ is clearly that, while the belief in

the determination of human thought by its
positioning in the world (by its ÒindividualityÓ) is
retained, the possibility of describing the
corresponding world structure scientifically (or in
any other way) is denied. That means the
recognition of human freedom Ð however, the
e-flux journal #127 Ñ may 2022 Ê Boris Groys

nature of this freedom remains unspecified, as

does the corresponding dialectical-materialist-
alchemical formula for changing the world. If
Òdiscovering their individualityÓ for human
beings means determining their position in the
world, in Òapophatic materialismÓ this ceases to
be possible. However, radical skepticism in the
spirit of the cogito ergo sum also ceases to be
possible, because if the cogito is determined by
the sum, but the sum remains indeterminate,
then the cogito as well as its radicalization in
critical action remain indeterminate as well.
ÊÊÊÊÊÊÊÊÊÊ
ÊÊÊÊÊÊÊÊÊÊWhen skepticism loses its radicality, it no
longer represents a total distancing from the
world, tradition, everyday life, etc., but only a
partial distancing in certain respects, and as a
result the world-changing action becomes
merely partial as well. Even more importantly,
however, this action can no longer be ÒindividualÓ
or ÒoriginalÓ (either in the sense of being ÒnewÓ
or ÒunusualÓ or in that of Òproceeding from the

05.17.22 / 09:04:44 EDT

ÊÊÊÊÊÊ1 See Boris Groys, ÒWisdom as the
Petr VasilÕevich Alekseev, Feminine World Principle:
Predmet, struktura i funkcii Vladimir SolovievÕs Sophiology,Ó
dialekticeskogo materialisma e-flux journal, no. 124 (February
(Moscow University Press, 1983), 2022) https://www.e-
25Ð26. flux.com/journ
al/124/446201/wisdom-as-the-
ÊÊÊÊÊÊ2 feminine-world-principle-vla
For more on the theory of dimir-soloviev-s-sophiology/ .

07/07
contradiction in Soviet Marxism-
Leninism, see Boris Groys, ÒThe ÊÊÊÊÊÊ15
Problem of Soviet Ideological Semyon Lyudvigovich Frank,
Practice,Ó Studies in Soviet ÒDie HŠresie des Utopismus,Ó
Thought, no 33 (1987): 191Ð208. Impulse (1983): 18. An English
translation of this essay was
ÊÊÊÊÊÊ3 published as ÒThe Utopian
For more on the criterion of Heresy,Ó The Hibbert Journal, no.
praxis, see Vladimir Ilyich Lenin, 52 (1953Ð54): 213Ð33.
Materialism and Empirio-critics:
Critical Comments on a ÊÊÊÊÊÊ16
Reactionary Philosophy Nikolai Fedorov, Filosofia
https://www.marxists.org/arc obščego dela (ƒditions LÕAge
hive/lenin/works/1908/mec/. dÕHomme, 1985).

ÊÊÊÊÊÊ4 ÊÊÊÊÊÊ17
Lenin, Materialism and Empirio- See Helmuth Dahm, ÒDer
critics. Ideologiebegriff bei Marx und die
heutige Kontroverse Ÿber
ÊÊÊÊÊÊ5 Ideologie und Wissenschaft in
Peter Koslowski, Ò†ber den sozialistischen LŠndern,Ó
Totalismus. Metaphysik und Berichte des BIOst, no. 63 (1970).
Gnosis,Ó in Oikeiōsis: Festschrift
fŸr Robert Spaemann, ed. ÊÊÊÊÊÊ18
Reinhard Lšw (Acta Humaniora, Piama Ga•denko, Evolucia
1987), 101. ponjatija nauki (The evolution of
the concept of science) (Nauka,
ÊÊÊÊÊÊ6 1980), 527.
G. W. F. Hegel, The
Phenomenology of Mind, 2nd ed., ÊÊÊÊÊÊ19
trans J. B. Baillie (G. Allen & Vadim Lvovich Rabinovich,
Unwin, 1949), 70; as quoted in Alchimija kak fenomen
Eric Voegelin, ÒScience, Politics sradnevekovoj kulÕtury (Nauka,
and Gnosticism,Ó trans. William 1979), 167Ð68.
J. Fitzpatrick, in Science, Politics
and Gnosticism: Two Essays ÊÊÊÊÊÊ20
(Gateway Editions, 1968), 40. Rabinovich, Alchimija, 62Ð65.
Elements of Gnosticism in Dialectical Materialism (Soviet Marxism)

ÊÊÊÊÊÊ7
Voegelin, ÒScience, Politics and
Gnosticism,Ó 11.

ÊÊÊÊÊÊ8
Voegelin, ÒScience, Politics and
Gnosticism,Ó 20.

ÊÊÊÊÊÊ9
Georges Bataille, ÒBase
Materialism and Gnosticism,Ó in
e-flux journal #127 Ñ may 2022 Ê Boris Groys

Visions of Excess: Selected

Writings, 1927Ð1939, ed. Allan
Stoekl, trans. Allan Stoekl with
Carl R. Lovitt and Donald M.
Leslie Jr. (University of
Minnesota Press, 1985), 45.

ÊÊÊÊÊÊ10
Bataille, ÒBase Materialism and
Gnosticism,Ó 48.

ÊÊÊÊÊÊ11
Bataille, ÒBase Materialism and
Gnosticism,Ó 49Ð51 (translation
modified).

ÊÊÊÊÊÊ12
Bataille, ÒBase Materialism and
Gnosticism,Ó 51.

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See Boris Groys, ÒDie totalitŠre
Kunst der 30er Jahre:
Antiavantgardistisch in der Form
und avantgardistisch im Inhalt,Ó
in ÒDie Axt hat geblŸht . . .Ó:
EuropŠische Konflikte der 30er
Jahre in Erinnerung an die frŸhe
Avantgarde (StŠdtische
Kunsthalle, 1987), exhibition
catalogue, 27Ð35.

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05.17.22 / 09:04:44 EDT