an extreme form of subjective idealism, which considers only the thinking subjects to be real beyond doubt, with all other objects declared to exist only in the consciousness of the individual. Solipsism contradicts all of life’s experience, scientific data, and the evidence of practical activity. Consistently maintained solipsism is extremely rare, but it is found in certain philosophers, including the 17th-century French philosopher and physician C. Brunet.
Proponents of solipsism usually try to avoid a consistently maintained solipsism by synthesizing subjective and objective idealism; this testifies to the lack of soundness in the doctrine’s underpinnings. G. Berkeley attempted to escape the accusation of solipsism by declaring that all objects exist in the form of “ideas” in the mind of god, who “inserts” sensation into human consciousness; he thus adopted a type of Platonic idealism. The subjective idealism of J. Fichte also led to solipsism, although Fichte stressed that the absolute ego on which his science of knowledge was based is not the individual ego but coincides ultimately with the self-consciousness of mankind as a whole. Solipsistic tendencies are clearly pronounced in empiriocriticism (see V. I. Lenin, Materializm i empiriokrititsizm, in Poln. sobr. soch., 5th ed., vol. 18, pp. 92–96). They are even more apparent in immanentism, whose exponents included R. Schubert-Soldern and W. Schuppe.
The term “solipsism” is sometimes used in an ethical sense to denote extreme egoism and egocentrism—”practical solipsism,” according to the terminology of the existentialist G. Marcel. M. Stirner most clearly represented this form of solipsism.
B. V. MEEROVSKII