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."
“知识分子革命者”的困境——从卢卡奇晚年的自我批评说起 一、“这本书中那些我今天认为在理论上错误的部分往往影响最大” 卢卡奇一般被认为是“西方马克思主义”(与“经典马克思主义”相对而言)的创始人之一。他对于人的主观意识的重视、对于异化现象的开拓性论述...
评分 评分 评分卢卡奇《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“现实”(Werklickeit)概念是黑格尔哲学和马克思的社会政治思想之间一个重要的连接,而在卢卡奇那里,这个概念是在第二国际主导马克思学说话语权的情况下开启马克思思想之黑格尔解释传统的一个关键入口。因此,比较他们对“现实”的不同解释是考察三位思想家哲学姿态、思想异...
2012.3.26-2012.4.7 学了第一章,好喜欢的老师!
评分为了写论文,读了下物化和无产阶级意识那章。
评分读了一点点,感觉Lukács的思路有些奇奇怪怪的- -可是显然是Peter的菜吗
评分马克思的异化和卢卡奇的物化大概是一个过程的两种视角
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》。
本站所有内容均为互联网搜索引擎提供的公开搜索信息,本站不存储任何数据与内容,任何内容与数据均与本站无关,如有需要请联系相关搜索引擎包括但不限于百度,google,bing,sogou 等
© 2025 book.quotespace.org All Rights Reserved. 小美书屋 版权所有