Welcome to Stasi Land. USDDR is a lovely place for fully boosted loyal Big Pharma patriots, all others are watched closely lest they infect others with free thought. However special databases track the sluggish schizophrenics with religious faith for these non-secularists are quite dangerous and have been known to be unbelievers in the Dogma and Doxa of the Pharma State. Berdyaev writes in 1905: The absurdity of dialectical materialism is quite clear for philosophic thinking, but even dialectical idealism ought to be put to the test, though concerning this teaching in its extreme measure it is possible to speak. In a journalist jotting as regards the book of Engels I cannot go into a critique of dialectics in its classical idealist form, and my task should but be to point out the inner inconsistency and inadmissibility of combining dialectics with materialism, upon this namely, that the dialectical weave can be woven from ideas, but nowise from material things. I cite here merely a few places from the critique of Trendelenburg [Friedrich Adolf; 1802-1872], who is little known amongst us: "For a dialectics of pure thought there results an inescapable dilemma. Either that negation, by which is mediated in it the progressing course of the second and third moments, is a logical negation (A = not A), and then it is powerless to beget anything definite in the second moment, and in the third has not the wherewithal to permit of unification. Or it however -- is a real contradiction and then it is inadmissible by the logical path, and therefore dialectics is not a dialectics of pure thinking". "Without a living contemplation, it would be the consequence for the logical method indeed to decisively put an end to it all with ideas, -- this is an eternal unity of the subjective and the objective. But the method does not do this, being aware, that the logical world in the abstract element of thought is merely a "realm of shadows", nothing more. It would begin to seem for it certainly, that there is another, a fresh and palpitatingly-alive world, but certainly, -- not from the purely thinking". "It is appropriate for dialectics to show, that the thinking enclosed within it actively encompasses the whole entirety of the world. But the proof of this is not a given. The imaginarily-closed circle everywhere is broken stealthily, in order to admit from without, what suffices it not from within. The shut eye usually sees before it but a single phantasmagoria. Human thinking lives by contemplation and dies from starvation, when it is compelled to feed itself off its own belly".3
The Marxists believe however, that they have made the transition to the "fresh and palpitatingly-alive world", that their thinking cannot "die from starvation", since it is fed by experience, that their dialectics is based upon facts. But by facts of experience it is impossible to have a basis for dialectics, without subjecting the experience itself to logicisation and rationalisation, which then happens by stealth. And the point of contact of Marxist matter has seemed deadly for dialectics. Marxism has never however been able to make the transition towards live contemplation, otherwise it would not have persisted in this error, wherein that the world is rationalistic and monistic and that living experience cannot be forced by conditional schemae. I moreso than the dialectical materialists tend to believe in reason, in the cognitive power of this instrument, in this even I am closer to such of the old rationalists, like Leibniz, but I deny the rationality of experience and of empirical being.
This has been about the theory of cognition for Engels, which fails any critique and even does not make attempts seriously to provide a grounding for dialectical materialism. And now I pass on to other aspects of the book, and first of all to the teaching about freedom and necessity.
In the catechism is contained a remarkable teaching concerning a leap from the realm of necessity over to the realm of freedom, which long ago already tempted many a "student". It would seem rather strange, how one fine day suddenly "necessity" gives birth to "freedom", and certain even began to introduce corrective variants, that, perhaps, earlier either there was a bit of freedom, perhaps, or later there would be a bit of necessity. In the leap from the realm of necessity to the realm of freedom was something attractive and alluring, but amidst this also something mysterious, almost mystical. Here, perhaps, lies concealed the peculiar romanticism of Marxism, but the theory, veiling the romantic expectations of freedom, is very grey and in a philosophical regard weak.
https://www.wnd.com/2022/04/homeland-security-20th-agency-track-religious-vaccine-objectors/