Lukács, in his central text of History and Class Consciousness, and its central essay “Reification and the Consciousness of the Proletariat,” in particular, points . This book reads Georg Lukács’s History and Class Consciousness through the drafts of his unfinished philosophy of art (the so-called “Heidelberg Aesthetics”). Keywords: Lukács; Heidegger; Authenticity; Reification; Ontology. 1. Lukács on reification and Marxian alienation. Engels invented classical Marxism in Ludwig.
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In such situations, the formal element of drama and tragedy, which involves the paradoxical relation between highly universalized form and highly individualized content, mirrors the paradoxical relation between form and life that individuals experience in their own relation to society. A philological study from the standpoint of historical materialism reifiication profitably begin here.
It is an expression that has already been stressed, by the nonlinear intellectual biography of its author and the many sources from which his thinking draws, and at the same time a lukavs of contemporary academic life with its peculiar rules. But for this the question of class would have to begin with the machine. By many of those who were looking for a sophisticated Marxist philosophy, History and Class Consciousness was judged to be a supremely reidication book as for example by Karl Korsch and Ernst Bloch, see Bloch This results in an inhuman, standardised division of labour analogous to that which we have found in industry on the technological and mechanical plane.
Whereas the objectively relatively stable, traditional craft production preserves in the minds of its individual practitioners lukcs appearance of something flexible, something constantly renewing itself, something produced by the producers.
Georg [György] Lukács
Nor shall we consider its implications for the economic doctrines of the vulgar Marxists which follow from their abandonment of this starting-point. For at this stage in the history of mankind there is no problem that does not ultimately lead back to that question and there is no solution that could not be found in the solution to the riddle of commodity-structure.
Rather, they argue that the social subject must take over all the same powers that individual subjects enjoyed in the old philosophy. That logic requires that philosophical abstractions be traced back to their roots in concrete social conditions.
Pathologien der postmodernen Gesellschaft, The social relation is consummated in the relation of a thing, of money, to itself. Even Roman Law, which comes closest to these developments while remaining, in modern terms, within the framework of pre-capitalist legal patterns, does not in this respect go beyond the empirical, the concrete and the traditional.
Georg [György] Lukács (Stanford Encyclopedia of Philosophy)
Where the commodity is universal it manifests itself differently from the commodity as a particular, isolated, non-dominant phenomenon. While on all three levels, entities appear as fixed objects, their real essence is always that of interrelated, irreversible processes GW Despite ubiquitous social networks, we are still far from the formation of a type of public sphere in which individuals who are habituated to reifying structures can transform their heteronomy into self-determined processes of communicative reason.
Enhanced bibliography for this entry at PhilPaperswith links to its database. That is to say, the rationalisation of isolated aspects of life results in the creation of formal laws.
Epic poetry in Homeric times takes its starting point from a world which constituted a closed totality However, the process of the proletariat becoming self-conscious does not only describe a theoretical insight. Individuals in ancient Greece only had to accept the totality of meaning within their world, even if they were, in some particular situation or another, unable to understand it.
With the aid of this insight we can see clearly how the antagonism between the traditional and empirical craftsmanship and the scientific and rational factory is repeated in another sphere of activity. Mirror Sites View this site from another server: They seized on his concept of reification that, in combination with other sources, became the basis of their critique of positivism and their dialectical reformulation of Marxist theory.
He connects the discourse of alienation and reification, anchored as it is in the contemporary living world and contemporary scientific discourses, with the lives of contemporary humans, who are living in the realm of tension between personhood, role identity, the striving for self-actualization, and the requirement of self-marketing.
Lukacs’ Theory of Reification
This text became an important reference point both for critical social theory and for many currents of countercultural thought.
Marx goes on to make a number of very fine observations about the effects of reification upon language. In his reflections on the international debate that his essay has triggered, he steps back even further cf. This has its foundation already in the nature of speculative calculation, i.
That is why the goal in our time is literally to secure the legacy of the socialist I would add: The primacy of the social totality not only affects the Marxist method, but also the conception of practice and the underlying social ontology: It is in particular the constitutional state that he pins his hopes on, in order to limit the colonialist tendencies of market money and power, and to curtail the total mediatization of the living world, along with the tools of an enlightened public and communicative reason.
But their reach is too limited when the goal is to comprehend reified social conditions that elude the awareness, respectively the control, of individual subjects.
Sign up here for discounts and quicker purchasing. Considerations on Western Marxism. It has often been pointed out-in these pages and elsewhere-that the problem that forms the ultimate barrier to the economic thought of the bourgeoisie is the crisis.
For that very reason the reified mind has come to regard them as the true representatives of his societal existence. The capitalist production of commodities exhibits totalitarian qualities.
This luoacs, which was, at first, expressed more intuitively, against the spread of the bourgeois form of socialization constitutes the biographical underpinnings of the reification theory that was to emerge later. The fact that this rdification of reception took so long and never truly reached its conclusion—except through the biological fact of his death—calls for an explanation. In consequence of the rationalisation of the work-process the human qualities and idiosyncrasies of the worker appear increasingly as mere sources of error when contrasted with these abstract special laws functioning according to rational predictions.
After all, he considers his present as kairosas a potential moment of transformation from the barbaric epoch of reification to the potential domain of autonomy, of a more than formal freedom. However, both the potentiality to become a totality in virtue of their form and the normative demand to do so are timeless, a priori conditions of the possibility of works of art in the Neo-Kantian sense GW On the other hand it is only at this moment that the commodity form of the products of labour becomes general.
It is a truly ambitious project waiting to be undertaken. In that reififation the real, material substratum of the law would at one stroke become visible and comprehensible.