# Dialectic

Dialectic (Ancient Greek: διαλεκτική, romanized: dialektikḗ; German: Dialektik), also known as the dialectical method, refers originally to dialogue between people holding different points of view about a subject but wishing to arrive at the truth through reasoned argument. Dialectic resembles debate, but the concept excludes subjective elements such as emotional appeal and rhetoric. It has its origins in ancient philosophy and continued to be developed in the Middle Ages.
Hegelianism refigured "dialectic" to no longer refer to a literal dialogue. Instead, the term takes on the specialized meaning of development by way of overcoming internal contradictions. Dialectical materialism, a theory advanced by Karl Marx and Friedrich Engels, adapted the Hegelian dialectic into a materialist theory of history. The legacy of Hegelian and Marxian dialectics has been criticized by philosophers, such as Karl Popper and Mario Bunge, who considered it unscientific.
Dialectic implies a developmental process and so does not fit naturally within classical logic. Nevertheless, some twentieth-century logicians have attempted to formalize it.

## Classical philosophy

In classical philosophy, dialectic (Ancient Greek: διαλεκτική dialektikḗ) is a form of reasoning based upon dialogue of arguments and counter-arguments, advocating propositions (theses) and counter-propositions (antitheses). The outcome of such a dialectic might be the refutation of a relevant proposition, or a synthesis, a combination of the opposing assertions, or a qualitative improvement of the dialogue.
The term dialectic owes much of its prestige to its role in the philosophies of Socrates and Plato, during the fifth and fourth centuries BC. Aristotle said that it was the pre-Socratic philosopher Zeno of Elea who invented dialectic, of which the dialogues of Plato are examples of the Socratic dialectical method.

### Socratic method

The Socratic dialogues are a particular form of dialectic known as the method of elenchus (literally 'refutation' or 'scrutiny') whereby a series of questions clarifies a more precise statement of a vague belief, logical consequences of that statement are explored, and a contradiction is discovered. The method is largely destructive, in that false belief is exposed and only constructive in that this exposure may lead to further search for truth. The detection of error does not amount to a proof of the antithesis. For example, a contradiction in the consequences of a definition of piety does not provide a correct definition. The principal aim of Socratic activity may be to improve the soul of the interlocutors, by freeing them from unrecognized errors, or indeed, by teaching them the spirit of inquiry.
In common cases, Socrates uses enthymemes as the foundation of his argument. For example, in the Euthyphro, Socrates asks Euthyphro to provide a definition of piety. Euthyphro replies that the pious is that which is loved by the gods. But, Socrates also has Euthyphro agreeing that the gods are quarrelsome and their quarrels, like human quarrels, concern objects of love or hatred. Therefore, Socrates reasons, at least one thing exists that certain gods love but other gods hate. Again, Euthyphro agrees. Socrates concludes that if Euthyphro's definition of piety is acceptable, then there must exist at least one thing that is both pious and impious (as it is both loved and hated by the gods)—which Euthyphro admits is absurd. Thus, Euthyphro is brought to a realization by this dialectical method that his definition of piety is not sufficiently meaningful.
In another example, in Plato's Gorgias, dialectic occurs between Socrates, the Sophist Gorgias, and two men, Polus and Callicles. Because Socrates' ultimate goal was to reach true knowledge, he was even willing to change his own views in order to arrive at the truth. The fundamental goal of dialectic, in this instance, was to establish a precise definition of the subject (in this case, rhetoric) and with the use of argumentation and questioning, make the subject even more precise. In the Gorgias, Socrates reaches the truth by asking a series of questions and in return, receiving short, clear answers.

### Platonism

In Platonism and Neoplatonism, dialectic assumed an ontological and metaphysical role in that it became the process whereby the intellect passes from sensibles to intelligibles, rising from idea to idea until it finally grasps the supreme idea, the first principle which is the origin of all. The philosopher is consequently a "dialectician". In this sense, dialectic is a process of inquiry that does away with hypotheses up to the first principle. It slowly embraces multiplicity in unity. The philosopher Simon Blackburn wrote that the dialectic in this sense is used to understand "the total process of enlightenment, whereby the philosopher is educated so as to achieve knowledge of the supreme good, the Form of the Good".

### Aristotle

Aristotle has been traditionally understood as viewing dialectic as a lesser method of reasoning than demonstration, which derives a necessarily true conclusion from premises assumed to be true via syllogism. Within the Organon, the series comprising Aristotle's works about logic, the Topics is dedicated to dialectic—which he characterizes as argument from endoxa ("generally accredited opinions") where positions are subject to lines of questioning, to which concessions may be made in response. While Aristotle asserts "dialectic does not prove anything", he considers it to be a useful art closely related to rhetoric.

## Medieval philosophy

Logic, which could be considered to include dialectic, was one of the three liberal arts taught in medieval universities as part of the trivium; the other elements were rhetoric and grammar.
Based mainly on Aristotle, the first medieval philosopher to work on dialectics was Boethius (480–524). After him, many scholastic philosophers also made use of dialectics in their works, such as Peter Abelard, William of Sherwood, Garlandus Compotista, Walter Burley, Roger Swyneshed, William of Ockham, and Thomas Aquinas.
This dialectic (a quaestio disputata) was formed as follows:
* The question to be determined ("It is asked whether...");
* A provisory answer to the question ("And it seems that...");
* The principal arguments in favor of the provisory answer;
* An argument against the provisory answer, traditionally a single argument from authority ("On the contrary...");
* The determination of the question after weighing the evidence ("I answer that...");
* The replies to each of the initial objections. ("To the first, to the second etc., I answer that...")

## Modern philosophy

The concept of dialectics was given new life at the start of the nineteenth century by Georg Wilhelm Friedrich Hegel, whose dialectical model of nature and of history made dialectics a fundamental aspect of reality, instead of regarding the contradictions into which dialectics leads as evidence of the limits of pure reason, as Immanuel Kant had argued. Hegel was influenced by Johann Gottlieb Fichte's conception of synthesis, although Hegel didn't adopt Fichte's thesis–antithesis–synthesis language except to describe Kant's philosophy: rather, Hegel argued that such language was "a lifeless schema" imposed on various contents, whereas he saw his own dialectic as flowing out of "the inner life and self-movement" of the content itself.
In the mid-nineteenth century, Hegelian dialectic was appropriated by Karl Marx and Friedrich Engels and retooled in what they considered to be a nonidealistic manner. It would also become a crucial part of later representations of Marxism as a philosophy of dialectical materialism. These representations often contrasted dramatically and led to vigorous debate among different Marxist groups.

### Hegelian dialectic

The Hegelian dialectic describes changes in the forms of thought through their own internal contradictions into concrete forms that overcome previous oppositions.
This dialectic is sometimes presented in a threefold manner, as first stated by Heinrich Moritz Chalybäus, as comprising three dialectical stages of development: a thesis, giving rise to its reaction; an antithesis, which contradicts or negates the thesis; and the tension between the two being resolved by means of a synthesis. Although, Hegel opposed these terms.
By contrast, the terms abstract, negative, and concrete suggest a flaw or an incompleteness in any initial thesis. For Hegel, the concrete must always pass through the phase of the negative, that is, mediation. This is the essence of what is popularly called Hegelian dialectics.
To describe the activity of overcoming the negative, Hegel often used the term Aufheben, variously translated into English as 'sublation' or 'overcoming', to conceive of the working of the dialectic. Roughly, the term indicates preserving the true portion of an idea, thing, society, and so forth, while moving beyond its limitations. What is sublated, on the one hand, is overcome, but, on the other hand, is preserved and maintained.
As in the Socratic dialectic, Hegel claimed to proceed by making implicit contradictions explicit: each stage of the process is the product of contradictions inherent or implicit in the preceding stage. In his view, the purpose of dialectics is "to study things in their own being and movement and thus to demonstrate the finitude of the partial categories of understanding".
For Hegel, even history can be reconstructed as a unified dialectic, the major stages of which chart a progression from self-alienation as servitude to self-unification and realization as the rational constitutional state of free and equal citizens.

### Marxist dialectic

Part of a series on :
Marxism :
Theoretical works
Economic and Philosophic Manuscripts of 1844
The Condition of the Working Class in England
The German Ideology
The Communist Manifesto
The Eighteenth Brumaire of Louis Bonaparte
Grundrisse
Capital
Critique of the Gotha Programme
Dialectics of Nature
The Origin of the Family, Private Property and the State
What Is to Be Done?
The Accumulation of Capital
Philosophical Notebooks
Terrorism and Communism
The State and Revolution
Essays on Marx's Theory of Value
History and Class Consciousness
Prison Notebooks
The Black Jacobins
On Practice
Dialectic of Enlightenment
A Critique of Soviet Economics
The Long Revolution
Guerrilla Warfare
The Wretched of the Earth
Reading Capital
The Society of the Spectacle
Pedagogy of the Oppressed
Ideology and Ideological State Apparatuses
Ways of Seeing
How Europe Underdeveloped Africa
Social Justice and the City
Women, Race and Class
Marxism and the Oppression of Women
Imagined Communities
Hegemony and Socialist Strategy
The Sublime Object of Ideology
Time, Labor and Social Domination
The Age of Extremes
The Origin of Capitalism
Empire
Late Victorian Holocausts
Change the World Without Taking Power
Caliban and the Witch
An Introduction to the Three Volumes of Karl Marx's Capital
Capitalist Realism
Capital in the Anthropocene :
Philosophy
Alienation
Dialectical materialism
Ideology
Philosophy of nature
Philosophy in the Soviet Union
Reification
Marxist ethics :
Critique of political economy
Capital (accumulation)
Crisis theory
Commodity
Concrete and abstract labor
Factors of production
Falling profit-rate tendency
Means of production
Mode of production
Capitalist
Socialist
Productive forces
Scientific socialism
State monopoly capitalism
Surplus product
Socially necessary labour time
Value-form
Wage labour :
Sociology
Base and superstructure
Bourgeoisie
Class
Class consciousness
Classless society
Commodity fetishism
Communist society
Critical theory
Cultural hegemony
Democracy
Dictatorship of the proletariat
Soviet
Radical
Democratic centralism
Exploitation
False consciousness
Human nature
Immiseration
Imperialism
Lumpenproletariat
Metabolic rift
Proletariat
Private property
Relations of production
State theory
Working class :
History
Class struggle
Historical determinism
Primitive accumulation
Proletarian revolution
World revolution
Theory of historical trajectory :
Aspects
Aesthetics
Archaeology
Criminology
Cultural Marxism
Cultural Studies
Ethics
Film theory
Geography
Historiography
Literary criticism
Marxism and religion
Sociology
Philosophy :
Common variants
Structural
Autonomist
Marxism–Leninism
Guevarism
Maoism
Titoism
Trotskyism
Neo-Gramscianism
Regulation school
Third-worldist
Hegelian
Budapest School
Frankfurt School
Humanist
Neue Marx-Lektüre
Open
Praxis School
Both
Black
Classical
Communization
Feminist
Leninism
Neo
Post
Western :
Other variants
Analytical
Austromarxism
Centrist
Eurocommunism
Instrumental
Marxism–Leninism–Maoism
Nkrumaism
Political
Revisionist
Situationist
Socialism with Chinese characteristics
Wertkritik :
People
Marx
Engels
Morris
Lafargue
Rubin
Kautsky
Plekhanov
Du Bois
Connolly
Lenin
Luxemburg
Liebknecht
Kollontai
Stalin
Trotsky
Grossman
Zinoviev
Bloch
Lukács
Korsch
Bukharin
Ho
Serge
Gramsci
Pashukanis
Bordiga
Benjamin
Mao
Basu
Mariátegui
Horkheimer
Dutt
Brecht
Marcuse
Kalecki
Fromm
Cox
Lefebvre
James
Adorno
Padmore
Sartre
Deutscher
Beauvoir
Sombart
Nkrumah
Sweezy
Emmanuel
Hill
Bettelheim
Draper
Jones
Hobsbawm
Althusser
Hinton
Williams
Freire
Mandel
Sivanandan
Miliband
Cabral
Thompson
Bauman
Fanon
Berger
Castro
Guevara
Liebman
Heller
Guattari
Mészáros
O'Connor
Wallerstein
Mies
Tronti
Debord
Amin
Hall
Nairn
Parenti
Negri
Jameson
Dussel
Harvey
Laclau
Bahro
Poulantzas
Vattimo
Badiou
Harnecker
Altvater
Anderson
Löwy
Vogel
Sison
Easthope
Rancière
Berman
Przeworski
Cohen
Therborn
Losurdo
Postone
Rodney
Bannerji
Spivak
Newton
Wood
Federici
Wolff
Balibar
Eagleton
Kurz
Rowbotham
Mouffe
Geras
Brenner
Davis
Massey
Cleaver
Bishop
Haraway
Panitch
Clarke
Jessop
Davis
Wright
Fraser
Burawoy
Holloway
Rose
Screpanti
Tamás
Hampton
Cano
Žižek
Berardi
Sankara
Hennessy
McDonnell
Douzinas
Roediger
Foster
West
Ghandy
Marcos
Heinrich
Prashad
Kelley
Dean
Lordon
Linera
Fisher
Li
Coulthard
Malm
Seymour
Toscano
Bhattacharya
Moufawad-Paul
Srnicek
Horvat
Hamza
Saito :
Journals
Antipode
Capital & Class
Capitalism Nature Socialism
Constellations
Critique: Journal of Socialist Theory
Historical Materialism
Mediations
Monthly Review
New Left Review
Race & Class
Rethinking Marxism
Science & Society
Socialist Register :
Related topics
21st-century communist theorists
Anarchism
Creative destruction
Conflict theory
Criticism of Marxism
Communism
Communalism
Economic determinism
History of communism
Left-wing politics
Marxian economics
New Left
Old Left
Municipalism
Political ecology
Socialism
Authoritarian
Democratic
Market
Reformist
Revolutionary
Social
Utopian
Left-wing populism
Universal class
Vulgar Marxism
Economism
Worker cooperative
Workers' council :
Outline
Communism portal
Philosophy portal
Socialism portal :
vte :
Marxist dialectic is a form of Hegelian dialectic which applies to the study of historical materialism. Marxist dialectic is thus a method by which one can examine social and economic behaviors. It is the foundation of the philosophy of dialectical materialism, which forms the basis of historical materialism.
In the Marxist tradition, "dialectic" refers to regular and mutual relationships, interactions, and processes in nature, society, and human thought.$^{:257}$
A dialectical relationship is a relationship in which two phenomena or ideas mutually impact each other, leading to development and negation. Development refers to the change and motion of phenomena and ideas from less advanced to more advanced or from less complete to more complete. Dialectical negation refers to a stage of development in which a contradiction between two previous subjects gives rise to a new subject. In the Marxist view, dialectical negation is never an endpoint, but instead creates new conditions for further development and negation.$^{:257}$
Karl Marx and Friedrich Engels, writing several decades after Hegel's death, proposed that Hegel's dialectic is too abstract. Against this, Marx presented his own dialectic method, which he claimed to be "direct opposite" of Hegel's method.
Marxist dialectics is exemplified in Das Kapital. As Marx explained,
   it includes in its comprehension an affirmative recognition of the existing state of things, at the same time, also, the recognition of the negation of that state, of its inevitable breaking up; because it regards every historically developed social form as in fluid movement, and therefore takes into account its transient nature not less than its momentary existence; because it lets nothing impose upon it, and is in its essence critical and revolutionary.
Class struggle is the primary contradiction to be resolved by Marxist dialectics because of its central role in the social and political lives of a society. Nonetheless, Marx and Marxists developed the concept of class struggle to comprehend the dialectical contradictions between mental and manual labor and between town and country. Hence, philosophic contradiction is central to the development of dialectics: the progress from quantity to quality, the acceleration of gradual social change; the negation of the initial development of the status quo; the negation of that negation; and the high-level recurrence of features of the original status quo.
Friedrich Engels further proposed that nature itself is dialectical, and that this is "a very simple process, which is taking place everywhere and every day". His dialectical "law of the transformation of quantity into quality and vice versa" corresponds, according to Christian Fuchs, to the concept of phase transition and anticipated the concept of emergence "a hundred years ahead of his time".
For Vladimir Lenin, the primary feature of Marx's "dialectical materialism" (Lenin's term) is its application of materialist philosophy to history and social sciences. Lenin's main contribution to the philosophy of dialectical materialism is his theory of reflection, which presents human consciousness as a dynamic reflection of the objective material world that fully shapes its contents and structure.
Later, Stalin's works on the subject established a rigid and formalistic division of Marxist–Leninist theory into dialectical materialism and historical materialism. While the first was supposed to be the key method and theory of the philosophy of nature, the second was the Soviet version of the philosophy of history.
Soviet systems theory pioneer Alexander Bogdanov viewed Hegelian and materialist dialectic as progressive, albeit inexact and diffuse, attempts at achieving what he called tektology, or a universal science of organization.

### Dialectical naturalism

Dialectical naturalism is a term coined by American philosopher Murray Bookchin to describe the philosophical underpinnings of the political program of social ecology. Dialectical naturalism explores the complex interrelationship between social problems, and the direct consequences they have on the ecological impact of human society. Bookchin offered dialectical naturalism as a contrast to what he saw as the "empyrean, basically antinaturalistic dialectical idealism" of Hegel, and "the wooden, often scientistic dialectical materialism of orthodox Marxists".

## Theological dialectics

Neo-orthodoxy, in Europe also known as theology of crisis and dialectical theology, is a theological approach in Protestantism that was developed in the aftermath of the First World War (1914–1918). It is characterized as a reaction against doctrines of nineteenth-century liberal theology and a more positive reevaluation of the teachings of the Reformation, much of which had been in decline (especially in western Europe) since the late eighteenth century. It is primarily associated with two Swiss professors and pastors, Karl Barth (1886–1968) and Emil Brunner (1899–1966), even though Barth himself expressed his unease in the use of the term.
In dialectical theology, the difference and opposition between God and human beings is stressed in such a way that all human attempts at overcoming this opposition through moral, religious or philosophical idealism must be characterized as sin. In the death of Christ humanity is negated and overcome, but this judgment also points forwards to the resurrection in which humanity is reestablished in Christ. For Barth this meant that only through God's "no" to everything human can his "yes" be perceived. Applied to traditional themes of Protestant theology, such as double predestination, this means that election and reprobation cannot be viewed as a quantitative limitation of God's action. Rather it must be seen as its "qualitative definition".
Dialectic prominently figured in Bernard Lonergan's philosophy, in his books Insight and Method in Theology. Michael Shute wrote about Lonergan's use of dialectic in The Origins of Lonergan's Notion of the Dialectic of History. For Lonergan, dialectic is both individual and operative in community. Simply described, it is a dynamic process that results in something new:
   For the sake of greater precision, let us say that a dialectic is a concrete unfolding of linked but opposed principles of change. Thus there will be a dialectic if (1) there is an aggregate of events of a determinate character, (2) the events may be traced to either or both of two principles, (3) the principles are opposed yet bound together, and (4) they are modified by the changes that successively result from them.
Dialectic is one of the eight functional specialties Lonergan envisaged for theology to bring this discipline into the modern world. Lonergan believed that the lack of an agreed method among scholars had inhibited substantive agreement from being reached and progress from being made compared to the natural sciences. Karl Rahner, S. J., however, criticized Lonergan's theological method in a short article entitled "Some Critical Thoughts on 'Functional Specialties in Theology'" where he stated: "Lonergan's theological methodology seems to me to be 'so generic that it really fits every science', and hence is not the methodology of theology as such, but only a very general methodology of science."

## Criticisms

Friedrich Nietzsche viewed dialectic as a method that imposes artificial boundaries and suppresses the richness and diversity of reality. He rejected the notion that truth can be fully grasped through dialectical reasoning and offered a critique of dialectic, challenging its traditional framework and emphasizing the limitations of its approach to understanding reality. He expressed skepticism towards its methodology and implications in Twilight of the Idols: "I mistrust all systematizers and I avoid them. The will to a system is a lack of integrity".$^{:42}$ In the same book, Nietzsche criticized Socrates' dialectics because he believed it prioritized reason over instinct, resulting in the suppression of individual passions and the imposition of an artificial morality.$^{:47}$
Karl Popper attacked the dialectic repeatedly. In 1937, he wrote and delivered a paper entitled "What Is Dialectic?" in which he criticized the dialectics of Hegel, Marx, and Engels for their willingness "to put up with contradictions". He argued that accepting contradiction as a valid form of logic would lead to the principle of explosion and thus trivialism. Popper concluded the essay with these words: "The whole development of dialectic should be a warning against the dangers inherent in philosophical system-building. It should remind us that philosophy should not be made a basis for any sort of scientific system and that philosophers should be much more modest in their claims. One task which they can fulfill quite usefully is the study of the critical methods of science." Seventy years later, Nicholas Rescher responded that "Popper's critique touches only a hyperbolic version of dialectic", and he quipped: "Ironically, there is something decidedly dialectical about Popper's critique of dialectics." Around the same time as Popper's critique was published, philosopher Sidney Hook discussed the "sense and nonsense in dialectic" and rejected two conceptions of dialectic as unscientific but accepted one conception as a "convenient organizing category".
The philosopher of science and physicist Mario Bunge repeatedly criticized Hegelian and Marxian dialectics, calling them "fuzzy and remote from science" and a "disastrous legacy". He concluded: "The so-called laws of dialectics, such as formulated by Engels (1940, 1954) and Lenin (1947, 1981), are false insofar as they are intelligible." Poe Yu-ze Wan, reviewing Bunge's criticisms of dialectics, found Bunge's arguments to be important and sensible, but he thought that dialectics could still serve some heuristic purposes for scientists. Wan pointed out that scientists such as the American Marxist biologists Richard Levins and Richard Lewontin (authors of The Dialectical Biologist) and the German-American evolutionary biologist Ernst Mayr, not a Marxist himself, have found agreement between dialectical principles and their own scientific outlooks, although Wan opined that Engels's "laws" of dialectics "in fact 'explain' nothing".
Even some Marxists are critical of the term "dialectics". For instance, Michael Heinrich wrote, "More often than not, the grandiose rhetoric about dialectics is reducible to the simple fact that everything is dependent upon everything else and is in a state of interaction and that it's all rather complicated—which is true in most cases, but doesn't really say anything."

## Formalization

Since the late 20th century, European and American logicians have attempted to provide mathematical foundations for dialectic through formalisation,$^{:201–372}$ although logic has been related to dialectic since ancient times.$^{:51–140}$ There have been pre-formal and partially-formal treatises on argument and dialectic, from authors such as Stephen Toulmin (The Uses of Argument, 1958),$^{:203–256}$ Nicholas Rescher (Dialectics: A Controversy-Oriented Approach to the Theory of Knowledge, 1977),$^{:330–336}$ and Frans H. van Eemeren and Rob Grootendorst (pragma-dialectics, 1980s).$^{:517–614}$ One can include works of the communities of informal logic and paraconsistent logic.$^{:373–424}$

### Defeasibility

Building on theories of defeasible reasoning (see John L. Pollock), systems have been built that define well-formedness of arguments, rules governing the process of introducing arguments based on fixed assumptions, and rules for shifting burden.$^{:615–675}$ Many of these logics appear in the special area of artificial intelligence and law, though the computer scientists' interest in formalizing dialectic originates in a desire to build decision support and computer-supported collaborative work systems.

### Dialog games

Dialectic itself can be formalised as moves in a game, where an advocate for the truth of a proposition and an opponent argue.$^{:301–372}$ Such games can provide a semantics of logic, one that is very general in applicability.$^{:314}$

### Mathematics

Mathematician William Lawvere interpreted dialectics in the setting of categorical logic in terms of adjunctions between idempotent monads. This perspective may be useful in the context of theoretical computer science where the duality between syntax and semantics can be interpreted as a dialectic in this sense. For example, the Curry–Howard correspondence is such an adjunction or more generally the duality between closed monoidal categories and their internal logic.