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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Stahl, Verdinglichung als Pathologie zweiter Ordnung, loc. Nor is it a matter of fixed or circulating capital, but rather of machines, raw materials, labour-power of a quite definite technically defined sort, if disruptions are to be avoided.
For instance, as soon as the yarn is ulkacs the cycle of the capital-value represented by the yarn may begin anew, regardless of what may next become of the sold yarn.
Second, even when Honneth admits at times that it has become difficult to demonstrate that any modern institution, lukxcs social subsystem, remains a sphere unaffected by the logic reirication exploitation, he insists on the notion that there are several social subsystems, which are to be examined individually and that follow their own separate logics.
In this respect, too, mechanisation makes of them isolated abstract atoms whose work no longer brings them together directly and organically; it becomes mediated to an increasing extent exclusively by the abstract laws of the mechanism which imprisons them.
The qualitative difference between the commodity as one form among many regulating the metabolism of human society and the commodity as the universal structuring principle has effects over and above the fact that the commodity relation as ail isolate phenomenon exerts riefication negative influence at best on the structure and organisation of society.
Just as the economic theory of capitalism remains stuck fast reifiction its self-created immediacy, the same thing happens to bourgeois attempts to comprehend the ideological phenomenon of reification.
But at the same time, form is necessary for life to become intelligible and unified see Bernstein The novel is luacs relating to the development of such individuals.
While we may currently enjoy the status of a legal subject in working life, 49 we are far removed from living autonomous subjectivity in the context of work. On this point see Section Ill. A social subject cannot be purified of materiality since it is only through material ties of one sort or another that it can form reificatino out of the relations of the individuals who make it up. At every single stage of its development, the ceaselessly revolutionary techniques of modern production turn a rigid and immobile face towards the individual producer.
By choosing one of the potential results of the employment of their natural and technological capacities as the correct one, individuals can create a distinction between successful and unsuccessful execution of their intended actions in labor. Guido Speckmann, for example, is not altogether wrong when he writes in a review of Honneth: Part of a series on Marxism Theoretical works.
Only in this case can the structure of commodity-relations be made to yield a model of all the objective forms of bourgeois society together with all the subjective forms corresponding to them.
Lukacs’ Theory of Reification
Honneth gives three chief reasons that make such a renunciation unavoidable in his eyes. Time is everything, man is nothing; he is at the most the incarnation of time. Thus, together with Karl Korsch, he also initiates the debate that continues until the present, about the relationship between Marxism and philosophy.
Hegel sees externalization that is, the fact that the objects of our labor and the institutions of society are independent of our consciousness not as a deficiency, but rather as a necessary stage in the development of self-consciousness.
Lukacs’ Theory of Reification
But the disregard of the concrete aspects of the subject matter of these laws, upon which disregard their authority as laws is based, makes itself felt in the incoherence of the system in fact.
As the commodity becomes universally dominant, this situation changes radically and qualitatively. To be radical is to go to the root of the matter. Quantity alone decides everything: The experiences of our contemporary crises—according to our initial thesis—provoke the question whether it is feasible to simply renounce the great tradition of socialist and revolutionary thought.
But the authority of their self-interpretation has misled commentators into projecting far too much unity and consistency on the early works. If it cannot or will not rise above this level, then its activity transforms into a manipulation of facts which are of practical interest to humanity. Revolution in an advanced society is at least possible in principle on the basis of a generalization of this new way of experiencing the world.
As in insurance schemes, etc.
If only because the question of whether the qualitative content can be understood by means of a rational, calculating approach is no longer seen in terms of a rivalry between two principles within the same sphere as was the case with use-value and exchange value in economicslu,acs rather, right from the start, as a question of form versus content. That is to say, the rationalisation of isolated aspects of life results in the creation of formal laws. But due to its inherent ambiguity and foreignness to form, ordinary life cannot ever be successfully lived in such a way c: They diverge not only in place and time, but also logically.
By many of those who were looking for a sophisticated Marxist philosophy, History and Class Consciousness was judged to be a supremely important book as for example reificqtion Karl Korsch and Ernst Bloch, see Bloch This protest, 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.