Free PDF History and Class Consciousness
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History and Class Consciousness
Free PDF History and Class Consciousness
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Product details
Paperback: 274 pages
Publisher: Bibliotech Press (April 17, 2017)
Language: English
ISBN-10: 1618952307
ISBN-13: 978-1618952301
Product Dimensions:
6 x 0.6 x 9 inches
Shipping Weight: 13.1 ounces (View shipping rates and policies)
Average Customer Review:
4.2 out of 5 stars
9 customer reviews
Amazon Best Sellers Rank:
#99,710 in Books (See Top 100 in Books)
This is most assuredly the greatest book of Marxists philosophy, since the death of Marx. It's a real philosophical, moral, and political tragedy, that Lukacs was essentially rebuked and quarantined by the communist state he was defending. I've heard before that Lukacs was a Stalinist, but clearly the people spouting this claptrap have not read his essay on Reification. Long before the Economic and Philosophic Manuscripts were published, Lukacs was able to read in Marx's theory of the commodity fetish, nearly his entire theory of alienation, and reorient Marxism in a humanist direction. This is no small feat, as the commodity fetish is a very small subsection, maybe 5-10 pages, in a 900 page book. For those critics, like Althusser, who claim Marx jettisoned his theory of alienation, and humanism, in Capital, one wonders how Lukacs found it in capital, when it's never made explicit. I wager it's because Lukacs really is a genius, and a great philosophic mind, who went unappreciated, and remains unappreciated. Had the soviets, and communists, of his era, taken his philosophy more seriously, there's a chance these states would not have become such abject dungeons. And for the dungeon masters, we can quickly see why Lukacs had to be cast aside.Now there are some sections of this book that went right over my head. When Lukacs begins to wrestle with Kant, and all the subsequent German Idealists, I was lost. His arguments seem valid, but I'm in no learned position to weigh on this definitively. Nonetheless, his essays on dialectics, Rosa Luxemburg, the law, and class consciousness, are definitely positive contributions to philosophy. If Marx has spent all his time writing philosophy, instead of mastering Political Economy, I'm fairly certain this would be the book he would have written. Of course Marx would have also rebuked anyone for spending all their time writing Philosophy, but Lukacs gets a pass for having actually participated in his local Hungarian revolution. Much to the chagrin of his past sociological colleagues, he jettisoned his old schools of thought: Hegelianism, Durkheim's work, Weber, etc. and become a convicted Marxists from the revolution, until his death.There's undoubtedly a religious element to Lukacs Marxism, in the entire book I saw him disagree with Marx once. Okay fine, he didn't actually disagree, he just said Marx should have elaborated a certain point more. But really, this is the type of propagandizing, and certainty we ought to be pushing in the school system, and demanding of all citizens (am I joking?). There's nothing wrong with the impeccable logic of: Marx said it, therefore it's true. In an era of religious Marxist fervor (i.e., right after the Bolshevik revolution), Lukacs may not be the MOST religious Marxists in the room (or maybe he is...), but he is certainly giving the best sermon, and offering the best philosophy.He wrote one more book, that defends this book, from more determinist and Stalanistic critics. This book was recently found in Stalin's actual archives (I believe), and is now published. After grappling with Kant, I intend to re-read Lukacs theory of reification and weigh in on his critiques of Kant, and then perhaps read his subsequent book defending this one.
I haven't read all of the book, but the parts that I have, have proved very useful. Great to read his theories.
*History and Class Consciousness* is one of those books that are re-discovered again and again. Published in Germany in the '20s and eagerly read by those who formed the first wave of "Critical Theory", Lukacs' blend of Hegel and Marx became influential again in the explosion that was 1968: "New Leftists" looking to productively critique both capitalist society and official socialist sachems took up his ideas. This is slightly ironic, because Lukacs' own public position of deference to the shibboleths of "actually existing socialism" caused Thomas Mann to caricature him as the Jesuit Naptha in *The Magic Mountain*. However, the former idealist had not a little bit of independence in him, and the essays collected here still provide much of value to those looking to rigorize their activism a little; even if "intersectionality" is your bag I always thought I could detect a Lukacsean strain in Albert Murray's *The Omni-Americans*, one of the notable early Black Studies books.The longest and most famous piece in the book is "Reification and the Consciousness of the Proletariat", a triptych that expands Marx's concept of "commodity fetishism" to critique the most rarefied concepts of classical bourgeois philosophy, and asserts following Hegel (and Schelling) that the developing proletariat is the "subject-object of history", their class consciousness being the first truly accurate representation of social realities and human values. If you have not already read Marx and the German Idealists, this is a bad place to start thinking about such things: the writings of the Frankfurt School, forbidding as they are reputed to be themselves, lock into the massified culture we all possess now and make grasping the basic ideas of 'sophisticated Marxism' easier. However, anyone who claims to be a social scientist and cannot accept the high standard and majestic sweep of Lukacs' argumentation here is a charlatan.The other essays are more occasional pieces, published in Communist intellectual journals before the movement congealed around Stalin's murderous whims: and as for their independence of mind, this Lukacs was upbraided by no less than Lenin himself for being an "infantile leftist". The essay on Rosa Luxemburg and "What is Orthodox Marxism?" are especially worthwhile; unfortunately, in the closing essay on organization we see an endorsement of the 'quality-control' purges that would soon turn into mass executions, a reminder that we must not trust our political desires to unimpeachable authorities no matter how odious the mainstream society becomes.If you count yourself a "radical", and for some reason, you will be highly edified.
The basic willingness to examine Rosa Luxemburg's major work The Accumulation of Capital early in this book and her "Critique of the Russian Revolution" over 200 pages later in documents written in the years 1918 to 1930 to provide a history of times for cycles of social hysteria about who means what in shifting schemes for very European intellectual baby Babylons acting like Gog and Magog lining up for too many halves of the apocalypse producing the incoming undertow of where do we go from dimorphism mobs of guys ganging up on girls to render people powerless to the marginal thinking of unspeakable magic money paper, plastic, or raising the debt ceiling within a hundred years of my lifetime and now, it was somehow surprising to find revolution as a scientific term for work of scholars which I quote:The attitude that inspires monographsis the best way to place a screen beforethe problem the very sight of which strikesterror into the heart of a Social-Democraticmovement turned opportunist. (p. 30).Marginal thinking is considered individualist for the usual history of capitalism. Only by looking at the totality as an arbitrary stupidity does an unusual intellect become otherwise.
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