This is the first time one of the most important of Lukacs' early theoretical writings, published in Germany in 1923, has been made available in English. The book consists of a series of essays treating, among other topics, the definition of orthodox Marxism, the question of legality and illegality, Rosa Luxemburg as a Marxist, the changing function of Historic Marxism, class consciousness, and the substantiation and consciousness of the Proletariat.Writing in 1968, on the occasion of the appearance of his collected works, Lukacs evaluated the influence of this book as follows:"For the historical effect of History and Class Consciousness and also for the actuality of the present time one problem is of decisive importance: alienation, which is here treated for the first time since Marx as the central question of a revolutionary critique of capitalism, and whose historical as well as methodological origins are deeply rooted in Hegelian dialectic. It goes without saying that the problem was omnipresent. A few years after History and Class Consciousness was published, it was moved into the focus of philosophical discussion by Heidegger in his Being and Time, a place which it maintains to this day largely as a result of the position occupied by Sartre and his followers. The philologic question raised by L. Goldmann, who considered Heidegger's work partly as a polemic reply to my (admittedly unnamed) work, need not be discussed here. It suffices today to say that the problem was in the air, particularly if we analyze its background in detail in order to clarify its effect, the mixture of Marxist and Existentialist thought processes, which prevailed especially in France immediately after the Second World War. In this connection priorities, influences, and so on are not particularly significant. What is important is that the alienation of man was recognized and appreciated as the central problem of the time in which we live, by bourgeois as well as proletarian, by politically rightist and leftist thinkers. Thus, History and Class Consciousness exerted a profound effect in the circles of the youthful intelligentsia."George Lichtheim, also in 1968, writes that "...The originality of the early Lukacs lay in the assertion that the totality of history could be apprehended by adopting a particular 'class standpoint': that of the proletariat. Class consciousness;not indeed the empirical consciousness of the actual proletariat, which was hopelessly entangled with the surface aspects of objective reality, but an ideal-typical consciousness proper to a class which radically negates the existing order of reality: that was the formula which had made it possible for the Lukacs of 1923 to unify theory and practice."
卢卡奇《什么是正统马克思主义?》的逐段分析 卢卡奇在文章的引言中就大胆放言,“即使……放弃马克思的所有全部论点,而无需片刻放弃他的马克思主义立场。”这是因为,“马克思主义问题中的正统仅仅是指方法。它是这样一种科学的信念,即辩证的马克思主义是正确的研究方法,...
评分Georg Lukacs《历史与阶级意识》的思路 这是青年Lukacs在1919-1922年写的一些文章的结集,却是Lukacs最重要的作品,也是思想史上尤其是左派思想最重要的经典之一。剑桥20世纪政治思想史中说:“Lukacs是第一个严肃地评估黑格尔在马克思思想形成中的作用并重新把握到...
评分此章此节卢卡奇首先陈述了“在资产阶级社会,只有资产阶级和无产阶级才是纯粹的阶级”的观点,然后便开始大加挞伐资产阶级意识的虚假乃至于虚伪。 有趣的是,卢卡奇说“这种当时的意识企图将‘计划经济’和资产阶级的阶级利益在经济上协调起来,而正在上升的资本主义的...
评分此书曾反复出现在我的论文中,但我其实还有个别篇章没有读完,准备写系列的读书笔记。以下是一小则: http://walterecho.spaces.live.com/blog/cns!C122B2B46F955957!322.entry
History and Class Consciousness看得我有点激动lol
评分2012.3.26-2012.4.7 学了第一章,好喜欢的老师!
评分末了还是只硬着头皮读了物化那一章,有点明白了本雅明为何会为此激动。其实说到底,此时卢卡奇笔下的工人与无产阶级,多像《小说理论》里那个现代小说主人公啊:面对一个生活与意义相割裂的世界,时间塌缩为空间,形式如此不堪重负——而这一切都有待一个现代小说”新人“,一个历史的“英雄”,即获得了阶级意识的无产阶级,在历史的实践中,将形式与内容重新合为一体。那么,《启蒙辩证法》重新(过度)阐释Odyssey,说到底反驳的不是《小说理论》,而是《历史与阶级意识》。
评分2012.3.26-2012.4.7 学了第一章,好喜欢的老师!
评分作为一本marxism的书,标价50刀让我有点接受无能。
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