Chattopadhyaya for not explaining "in a sufficiently convincing way as to why Lenin thought it necessary to go to Hegel in his later years", as evident from his Philosophical Notebooks of 1914. Reception Gerald Larson sees Chattopadhyaya's writings on ancient Indian philosophies as the most interesting and sustained Marxist interpretation of Indian thought. Reviewing Chattopadhyaya's writings on Samkhya philosophy he observes, "Chattopadhyaya proceeds to reconstruct what the original Samkhya position was, claiming that the classical notion did not include Purusha, and that the most important notion in the Samkhya is Prakrti, citing pre-Vedic Tantra traditions of a matriarchal society to be the foundation of original Samkhya." But disagreeing with this conclusion of Chattopadhyaya he says, "To argue... for an archaic agricultural-matriarchal tradition of mother-right and a pastoral-patriarchal tradition of male dominance and then to trace in a direct one-to-one correlation of a Samkhya materialism to the former and a Vedanta idealism to the latter is clearly an oversimplification that reflects Chattopadhyaya's political ideology more than it does India's ancient cultural heritage." Concluding the review Larson avers "what begins as a refreshing anthropological methodology for studying ancient thought and culture is reduced to an ideological perspective designed to show that... private property and the state machinery are not eternal adjuncts to human existence..." and that "...the spiritualistic outlook is not innate in man". Johannes Quack, in his preface to the book Indian Atheism: A Marxist Analysis, writes, "This book is based on the awareness that the Indian struggle for socialism today is related to the struggle for the Indian philosophical heritage." Chattopadhaya is, he says, convinced that an analysis of philosophical materials of India will lead, "if rightly followed," to Marxism in India. He calls the book the "most powerful ideological weapon" to "destroy the fiction of Indian wisdom being essentially God oriented.". Reviewing the same book Dale Riepe calls it the most complete study of its kind; "its special importance lies in its iconoclasm toppling the idols of European and Indian accounts of early Indian religion and philosophy". He notes that the book ends with "another 140 pages of text with staggering load of argument that will make rationalists and theists alike somewhat dizzy". Noticing that Chattopadhyaya's book is markedly different from the mainstream scholarship on Indian philosophy he calls it "a work almost unique in the history of Indian philosophy". In his book Indian Philosophy Since Independence, Dale Riepe