"Dialectical Materialism - Critique of Theogony from the Perspective of History" The work "Critique of Theogony from the Perspective of History" attempts a comprehensive revision of the way ancient mythology and deities have been portrayed within the history of thought and education. Instead of treating gods as transcendental entities or as simple literary forms, the book examines them as historical and social products of specific material conditions. Its main thesis is that gods did not preexist human history but were born within it, as forms of collective consciousness created to express the needs, fears, and contradictions of human societies. The analysis starts with understanding myth as a social function. The earliest human communities, facing a natural environment they could neither control nor explain scientifically, created forms of symbolic representation to give meaning to the world. The gods therefore do not appear as a result of metaphysical revelation but as products of collective imagination organized around the needs of survival and social cohesion. Myth functions as a way of interpreting reality but also as a mechanism for organizing the community. The first part of the book examines the original emergence of gods from human needs. The deity is presented as a form arising from humans' efforts to understand and control the inexplicable. The earliest gods do not possess the absolute moral and spiritual purity attributed to later monotheistic religions. Instead, they appear with human passions, contradictions, and conflicts, revealing that they reflect the very social life itself. The work then explores the structure of polytheism. The existence of multiple gods is not presented as chaotic or random but as a reflection of the social organization of ancient communities. The pantheon functions as a symbolic form of division of power and roles within society. Each deity corresponds to a specific sphere of human activity, such as fertility, the sea, war, or agriculture. In this way, the religious system reproduces and legitimizes the social structure. A significant point of the analysis is the transition from ancient polytheism to Christian monotheism. The book argues that the dominance of Christianity did not simply mean replacing old gods with a new one. Instead, it represented a profound ideological reorganization of society. Old mythological figures were either demonized or incorporated into a new theological system. Thus, ancient mythology gradually transformed from a living form of worship into a cultural and literary remnant. The work also examines the Renaissance revival of ancient gods in art and aesthetics. During the Renaissance, figures from ancient mythology reappear in painting and sculpture, but now stripped of their original social functions. Gods are transformed into aesthetic symbols and allegories, while their historical significance as forms of collective consciousness is set aside. The subsequent chapters analyze how mythology was used to shape national identity in the 19th and 20th centuries. Forms of ancient Greek religion were integrated into educational systems, museums, and national narratives. In this way, mythology served as a tool for ideological shaping, supporting the construction of national history and cultural continuity. The analysis goes further, exploring how modern mass culture reuses mythological forms. In cinema, advertising, and entertainment media, ancient gods appear as commercial symbols and products of cultural consumption. The figures of Zeus, Apollo, or Athena are transformed into pop culture characters, detached from the historical and social contexts in which they were created. The final part develops a Marxist interpretation of mythology. Through the theory of historical materialism, myth is presented as a form of ideology arising from the material conditions of society. The gods are nothing more than symbolic forms through which humans express their social relationships and contradictions. Like any ideological form, religion and mythology reflect real power and production relations. The work concludes with a perspective of transcending religious thought. The abolition of gods is not depicted as mere denial of faith but as a result of the historical evolution of society and knowledge. As humans gain a greater understanding of natural and social processes, the need for metaphysical explanations diminishes. Society can then move from an era of worship to an era of conscious self-creation. Thus, the book proposes a new approach to mythology: not as a religious or literary tradition but as a historical phenomenon that reveals how human societies produce meaning and power. The study of gods thus becomes a tool for understanding social history itself and the mechanisms through which humans organize reality and their consciousness.