Daniel Andrés López offers an immanent critique of Lukács's philosophy of praxis, drawing fundamental political, methodological and philosophical questions for Marxism.
Georg Lukács’s philosophy of praxis, penned between 1918 and 1928, remains a revolutionary and apocryphal presence within Marxism. His History and Class Consciousness has inspired a century of rapture and reprobation, perhaps, as Gillian Rose suggested, because of its ‘invitation to hermeneutic anarchy’. In Lukács: Praxis and the Absolute, Daniel Andrés López radicalises Lukács’s famous return to Hegel by reassembling his 1920s philosophy as a conceptual-historical totality. This speculative reading defends Lukács while proposing an unprecedented, immanent critique. While Lukács’s concept of praxis approaches the shape of Hegel’s Absolute, it tragically fails to bear its weight. However, as López argues, Lukács’s failure was productive: it raises crucial political, methodological and philosophical questions for Marxism, offering to redeem a lost century.
The early Marx called for the “realization of philosophy” through revolution. Revolution thus became a critical concept for Marxism, a view elaborated in the later praxis perspectives of Lukács and the Frankfurt School. These thinkers argue that fundamental philosophical problems are, in reality, social problems abstractly conceived. Originally published as Lukács, Marx and the Sources of Critical Theory, The Philosophy of Praxis traces the evolution of this argument in the writings of Marx, Lukács, Adorno and Marcuse. This reinterpretation of the philosophy of praxis shows its continuing relevance to contemporary discussions in Marxist political theory, continental philosophy and science and technology studies.
This book offers a radical new interpretation of Georg Lukács’s History and Class Consciousness, showing for the first time how the philosophical framework for his analysis of society was laid in the drafts of a philosophy of art that he planned but never completed before he converted to Marxism. Reading Lukács’s work through the so-called “Heidelberg Aesthetics” reveals for the first time a range of unsuspected influences on his thought, such as Edmund Husserl, Emil Lask, and Alois Riegl; it also offers a theory of subjectivity within social relations that avoids many of the problems of earlier readings of his text. At a time when Lukács’s reputation is once more on the rise, this bold new reading helps revitalize his thought in ways that help it speak to contemporary concerns.
Georg Lukács (1885-1971) was one of the most original Marxist philosophers and literary critics of the twentieth century. His work was a major influence on what we now know as critical theory. Almost fifty years after his death, Lukács’s legacy has come under attack by right-wing extremists in his native Hungary. Despite efforts to erase his memory, Lukács remains a philosophical gadfly. In Confronting Reification, an international team of fourteen scholars explicate, reassess, and apply one of Lukács’s most significant philosophical contributions, his theory of reification. Based on papers presented at the 2017 Legacy of Georg Lukács conference held in Budapest, the essays in this volume demonstrate the vitality of Lukács’s thought and its relevance. Contributors include: Rüdiger Dannemann, Frank Engster, Andrew Feenberg, Joseph Grim Feinberg, Andraž Jež, Christian Lotz, Csaba Olay, Tom Rockmore, Gregory R. Smulewicz-Zucker, Mariana Teixeira, Michael J. Thompson, Tivadar Vervoort, Richard Westerman, and Sean Winkler.
Georg Lukács' early Marxist philosophy of the 1920s laid the foundations of Critical Theory. However the evaluation of Lukács' philosophical contribution has been largely determined by one-sided readings of eminent theorists like Adorno, Habermas, Honneth or even Lukács himself. This book offers a new reconstruction of Lukács' early Marxist work, capable of restoring its dialectical complexity by highlighting its roots in his neo-Kantian, 'pre-Marxist' period. In his pre-Marxist work Lukács sought to articulate a critique of formalism from the standpoint of a dubious mystical ethics of revolutionary praxis. Consequently, Lukács discovered a more coherent and realistic answer to his philosophical dilemmas in Marxism. At the same time, he retained his neo-Kantian reservations about idealist dialectics. In his reading of historical materialism he combined non-idealist, non-systematic historical dialectics with an emphasis on conscious, collective, transformative praxis. Reformulated in this way Lukács' classical argument plays a central role within a radical Critical Theory.
This is the first time one of the most important of Lukács' 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, Lukács 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."
This work is commonly held to be the foundational text for Western Marxism. As Stalinism took over in Russia, Lukacs was subjected to attacks for deviation. In the 1920s he wrote this response.
Against Nature examines the history of the concept of nature in the tradition of Critical Theory, with chapters on Lukacs, Horkheimer and Adorno, Marcuse, and Habermas. It argues that the tradition has been marked by significant difficulties with respect to that concept; that these problems are relevant to contemporary environmental philosophy as well; and that a solution to them requires taking seriously--and literally--the idea of nature as socially constructed.
A classic of Western Marxism, The Destruction of Reason is Georg Lukcs's trenchant criticism of German philosophy after Marx and the role it played in the rise of National Socialism. Originally published in 1952, the book is a sustained and detailed polemic against post-Hegelian German philosophy and sociology from Kierkegaard to Heidegger. The Destruction of Reason is unsparing in its contention that with almost no exceptions, the post-Hegelian tradition prepared the ground fascist thought. In this, the main culprits are Friedrich Nietzsche and Martn Heidegger who are accused, in turn, of introducing irrationalism into social and philosophical thought, pronounced antagonism to the idea of progress in history, an aristocratic view of the "masses," and, consequently, hostility to socialism, which in its classic expressions are movements for popular democracy-especially, but not exclusively, the expropriation of most private property in terms of material production. The Destruction of Reason remains one of Lukcs's most controversial, albeit little read, books. This new edition, featuring an historical introduction by Enzo Traverso, will finally see this classic come back in to print.