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."
卢卡奇是西方马克思主义的第一人,他的代表作《历史与阶级意识》更是西方马克思主义的必读书目。卢卡奇对于马克思的异化理论作为深入地分析,试图寻找当代资本主义困境的新出路,为以后的马克思主义者开辟了一条崭新的道路。断断续续看过两次,还是没有理解透彻,这也是哲学著...
评分断断续续地看了一个月,读完了除两篇卢森堡以及合法性和非法性的所有文章。 1. 规范性和人本主义问题 卢卡奇的反物化和对自由的强调并非是人本主义式的对人的本质的先验预设,或是规范性式地假设的“应当”,而是从物化意识导致的问题与危机,其背后的资产阶级思想的方法论问题...
评分 评分1922年,时年37岁的卢卡奇在为《历史与阶级意识》这部论文集子专门写的《物化与无产阶级意识》一文中,发挥出属于自己的物化概念。我们必须看到,尽管物化与异化十分相似,卢卡奇也绝不止是一个马克思主义哲学史上的解释学、训诂学者,他在论述中散发出浓厚的黑格尔以及德国古...
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...
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part of it
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》。
评分作为一本marxism的书,标价50刀让我有点接受无能。
评分论煽颠的话,现在的公知和这位还有差距……
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