Lukács Today: Essays in Marxist Philosophy

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About Georg Lukács’s Philosophy of Praxis

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Georg Lukács' Theory of Reification and the Idea of Socialism

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A available perfusion words the author of the online and requires down the heaven in which they are. On the contrary, one must assert the continued presence in it of basic themes. One, if not the, key for this assertion is in a statement from the Soul and its Forms: "Until now Novalis has only seldom been mentioned here although the discussion always concerned him. This ought to be taken neither as a criticism, nor as a denunciation, but rather as a sober, simple observation.


For this, there are in Lukacs' work - or so it seems to us - numerous indications. For instance, there is the fluid, but continually reappearing, concept of totality, which is of classical-romantic 'origin, and which brings into playa classical standard of evaluation. A further indication lies in Lukacs' continued search, again renewed in the Ontology of Social Being, for "what being is": above all his search was for human being. The dynamic of Lukacs' thought consists in a mixture of the Enlightenment-classical-romantic tradition, insistence on bourgeois culture and an opposition to it, Marxism as the ideology of freedom, the struggle for freedom, the educative process and its Marxist analysis, continuity and discontinuity, revolutionary impatience and romantic desiring.

With Lukacs, all this is bound up with morality as the social condition, sensitivity towards the crisis of consciousness, a missionary urge to save culture from barbarism, heroic illusions and historical optimism. Because of this context, Lukacs' work and influence can only be approached through precise thought and through knowledge of the classical and romantic traditions. Lukacs' thought resists slogans and labels and, above all, any type-casting. In fact, Lukacs' thought re- quires a deep examination.

Georg Lukacs and contemporary bourgeois ideology - this implies two situations to which we would like to refer: 1. Lukacs as a part of the late bourgeois development of ideas; 2. Lukacs as a critic of late bourgeois ideology. It is often actually more and more overlooked that Lukacs was the godfather of an influential and durable, late bourgeois, ideological creation - in fact its secret, but normally unmentioned, founder.

To be historically accurate, this should not go unmentioned. In fact, even more so, since the usual formula, which has it that Lukacs developed out of a bourgeois mentality and ended as a Marxist, hides this situation. We do not mean that this formula is false.

Commodity Fetishism and Reification

Rather, it is too simple and too linear, and accordingly fitting only to separate Lukacs from his developmental course, and, in consequence, to impoverish the latter. In Lukacs' developmental course, all these moments are contained and - what ought not to be overlooked - become thereby available.

The assertion that Lukacs is to be regarded as the initiator of an influential, late bourgeois form of ideology does not, however, signify the negation of his Marxism. Rather, it refers to a weakness in the development of late bourgeois ideology. Without retreating from this, or even desiring or even being able to be complete, the following should be noted. Lukacs' great Kierkegaard essay with the significant title, 'The Fragmentation of the Form in Life. Soren Kierkegaard and Regina Olson', can be regarded as the onset of the development of existentialist philosophy, whose beginning it is.

As concerns the force or depth of expression, it leaves all later philosophy of the existentialist school behind. In the Kierkegaard essay, we read the sentence, which we would like to advance as a litmus test: "The gesture is the great paradox of life, since it is only in its rigid eternity that each disapyearing instant of life has a place and through it becomes true actuality.

We cite: "Life is an anarchy of chiaro- scuro; nothing in life fulfills itself entirely or attains the end This is the very trend of which Lukacs will become a consistent and brilliant Marxist critic twenty years later. We have attentively considered this aspect of Lukacs' thought in order to refer to the tangle of his conceptual road, to interpret it in iso- lation from its influence, and to stress the denunciatory intent Gehabe of certain parts of late bourgeois mentality. The latter is recognizable in such terms as "secret counsel", "'writer's savant", "great mufti of Marxist literary criticism", "official party critic", "forced reconcilia- tion", and others.

Such tenns are not dictated by controversy with a great mind, but rather by the bad conscience of the sources of ideas on the other side and by mindless anti-Communist partiality. Adorno is considerable. One can raise a question that is not just rhetorical: what would the Frankfurt School really be without its often criticized, condemned, and advertised Lukacs?

Radical Philosophy Georg Lukács Archive

What would this most critical of critical theories be without the Theory of the Novel and without History and Class Con- sciousness? In this respect, a small marginal comment is worth making. In Adorno's Hegel writings there is no reference to Lukacs' book, The Young Hegel, although for long stretches Adorno takes up the same set of problems as Lukacs: the role of work and of alienation for the development of Hegel's dialectic.

One must, hence, assume that Adorno did not know Lukacs' Hegel book. But in the Archives of the Institute for Social Research one can find a two-page summary of Lukacs' book which - one is astonished - stems from Adorno. It bears the title: 'Re: economy and society in the young Hegel' and underlines in general that Adorno had benefited from reading Lukacs' book.

Also he seems to have been impressed, since no less than twice in two pages Adorno inscribes the, for him, uncommon words: "important passage". At the conclusion of this entirely positive summary, Adorno notes, however, that Lukacs, "out of anxiety in respect to the guns" did not dare to bring out Hegel's "materialistic element" in Hegel himself, but only from the perspective of Marx. It refers to the more than strained relationship of Adorno to Lukacs, and to Marxism.

Adorno was unable to free himself from Lukacs' hypnotic spell, which became his neurosis, and for which he compensated through refutation and denunciation. Let us be content with these references to Lukacs' influence on the late bourgeois way of thought. It seems to us sufficient to justify speaking of Lukacs as the founder of a basic form of late bourgeois ideology and of German Lebensphilosophie.

We have sought to make this aspect of Lukacs' influence visible because it is too undervalued, indeed often overlooked, and because it might be submerged in the controversy over Lukacs' closeness to Marx. On the other hand, there is another, important, and seldom clarified reason for considering this controversy. Neglect of this aspect carries the danger of cutting Lukacs' thought in half; and this is not peculiar to Lukacs' thought.

In regard to other figures such as Walter Benjamin or Ernst Bloch, we find an analogous set of problems, which in the first place is not a matter of subjectivity, but of the historical process and of its ideal articulation.

Lukács Today: Essays in Marxist Philosophy Lukács Today: Essays in Marxist Philosophy
Lukács Today: Essays in Marxist Philosophy Lukács Today: Essays in Marxist Philosophy
Lukács Today: Essays in Marxist Philosophy Lukács Today: Essays in Marxist Philosophy
Lukács Today: Essays in Marxist Philosophy Lukács Today: Essays in Marxist Philosophy
Lukács Today: Essays in Marxist Philosophy Lukács Today: Essays in Marxist Philosophy
Lukács Today: Essays in Marxist Philosophy Lukács Today: Essays in Marxist Philosophy
Lukács Today: Essays in Marxist Philosophy Lukács Today: Essays in Marxist Philosophy

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