I reconstruct Lukács’s immanent critique of German Idealism, found within his essay ‘Reification and the Consciousness of the Proletariat’, in order to foreground his philosophical reflection on the concepts of mediation, logic, genesis and praxis. I situate this reflection within his philosophy of praxis as a whole before highlighting the dialectical development of these terms within it. They are posited initially as abstract, methodological demands and are subsequently concretised and enriched, via Lukács’s critical evaluation of the antinomies he discovers in (...) Kant, Fichte, Schelling and Hegel. My reconstruction is both exegetical and critical. I demonstrate that Lukács’s concept of praxis is explicitly intended to both bear the weight of Hegel’s Absolute and overcome it. On this basis, I propose a novel immanent critique of Lukács’s philosophy of praxis, suggesting that while Lukács wishes his concept of praxis to express a living, present and ontologically novel truth, his insight is won – in the fashion of Hegelian philosophy – after the historical event upon which it is built, as a philosophical reflection. Lukács’s self-contradiction is that while he regards his philosophy of praxis as having overcome speculative, Hegelian philosophy, in fact, the position he generates remains firmly but unconsciously within it. Consequently, Lukács’s philosophy of praxis possesses a theological dimension and must be regarded as an example of the kind of ‘conceptual mythology’ he sought to overcome. (shrink)

From 1919 to 1929, the great Hungarian Marxist philosopher Georg Lukács was one of the leaders of the Hungarian Communist Party, immersed not simply in theorising but also in significant practical-political work. Along with labour leader Jenö Landler, he led a faction opposing an ultra-left sectarian orientation represented by Béla Kun. If seen in connection with this factional struggle, key works of Lukács in this period – History and Class Consciousness, Lenin: A Study in the Unity of His Thought, Tailism (...) and the Dialectic and ‘The Blum Theses’ – can be seen as forming a consistent, coherent, sophisticated variant of Leninism. Influential readings of these works interpret them as being ultra-leftist or proto-Stalinist. Such readings distort the reality. Lukács’s orientation and outlook of 1923–9 are, rather, more consistent with the orientation advanced by Lenin and Trotsky in the Third and Fourth Congresses of the Communist International. After his decisive political defeat, Lukács concluded that it was necessary to renounce his distinctive political orientation, and completely abandon the terrain of practical revolutionary politics, if he hoped to remain inside the Communist movement. This he did, adapting to Stalinism and shifting his efforts to literary criticism and philosophy. But the theorisations connected to his revolutionary politics of the 1920s continue to have relevance for revolutionary activists of the twenty-first century. (shrink)

This article aims to introduce E.V. Ilyenkov’s ‘Dialectics of the Ideal’, first published in unabridged form in 2009, to an English-speaking readership. It does this in three ways: First, it contextualises his intervention in the history of Soviet and post-Soviet philosophy, offering a window into the subterranean tradition of creative theory that existed on the margins and in opposition to official Diamat. It explains what distinguishes Ilyenkov’s philosophy from the crude materialism of Diamat, and examines his relationship to four central (...) figures from the pre-Diamat period: Deborin, Lukács, Vygotsky, and Lenin. Second, it situates his concept of the ideal in relation to the history of Western philosophy, noting Ilyenkov’s original reading of Marx through both Hegel and Spinoza, his criticism of Western theorists who identify the ideal with language, and his effort to articulate an anti-dualist conception of subjectivity. Third, it examines Ilyenkov’s reception in the West, previous efforts to publish his work in the West, including the so-called ‘Italian Affair’, as well as existing scholarship on Ilyenkov in English. (shrink)

The underlying assumption of Lukács’ History and Class Consciousness is that “history” can be understood as a unified and meaningful meta-narrative, which can be read along the lines of a realist novel. Although the future is not guaranteed, the present contains “objective possibilities” which can be identified and realized through activist intervention in the world by those who are destined to “make” history, the proletariat. In the intervening century since the Russian Revolution, it has become impossible to read “history” as (...) a singular, triumphalist story leading to human emancipation or identify any one group as its subjective agent. To salvage the revolutionary potential of Lukács’ work, it has been read instead in terms of “fidelity to the Event” by such latter-day Leninists as Alain Badiou and Slavoj Žižek. But their recourse to a meta-historical notion of pre-figuration and future realization is itself no less beholden to a literary or rhetorical device, that of figura, which was traced by Erich Auerbach in originally religious terms. (shrink)

In this paper, the author maps three radically different visions of Marxism in educational philosophy. Each ‘register’ contains insights but also contradictions that cannot easily be resolved through internal modifications of the theory or through theoretical synthesis with other registers. The radical function of Marxist pedagogy is to create a constellation of Marxisms through which the outline of history can emerge. As such, the author ends with a new emphasis in Marxist education on the ‘exacting imagination’ of the teacher which (...) creates a constellational image of concepts and theories all of which hang in a precarious and historically specific configuration. (shrink)

I reviewGeorg Lukács ReconsideredandGeorg Lukács: The Fundamental Dissonance of Existencefrom a Lukácsian point of view, informed by a close reading of his works from the 1920s. The essays in these books, despite their heterogeneity, contribute towards revivifying Lukácsian Marxism, both philosophically and literarily. Specifically, many of the contributors criticise Honneth’s appropriation of the theory of reification, rejecting readings of Lukács that hypostatise or reify aspects of his theory. They begin to explore Lukács’s labour-centred ontology and the resultant philosophy of praxis, (...) most importantly, returning the emphasis to the mediations whereby reification is overcome as a process, in contrast to those who see him as a voluntarist or messianic thinker. This allows a deeper engagement with Lukács’s theory of politics. While I contend that the authors explore this insufficiently, I conclude that these two books signify an important rediscovery of Lukács. (shrink)

The concept of the subject is at the core of many social movements that attempt to empower disadvantaged groups by identifying a basic subjectivity underlying and uniting such groups. Though otherwise supportive of such movements, recent continental philosophers and social theorists such as Althusser, Derrida, and Butler have criticized such notions of subjectivity, arguing that they presuppose false and harmful ideas of unity and substantiality as the ‘true’ essence of these groups. In this paper, I propose that one possibility for (...) resolving this debate can be found in the work of Western Marxists such as Georg Lukács, Theodor Adorno, and Walter Benjamin. I argue that they ground an authentically subjective selfhood on the distinct meaningfulness of individual consciousness. Identifying phenomenological motifs in the way they describe consciousness, I suggest that they define meaning by the way different particular experiences recall or relate to one another. By interpreting the many possible meanings of experience, subjects are able to build up an image of themselves, while collective subjectivity can be grounded on the exegesis of shared experiences. Because such meaningfulness is genuinely sui generis, emerging within consciousness, action in accordance with such images counts as autonomous; at the same time, meaning is sufficiently fluid that there can never be one single correct interpretation of it. Ultimately, the Western Marxists suggest, it is in the constant formulation and reformulation of images of oneself through reinterpretation of one’s experience that constitutes subjective selfhood. (shrink)

Henryk Grossman's discussion of economic crises was designed to complement his Leninist understanding of politics. For Grossman, as for Marx, the fundamental contradiction of capitalist production is between the unlimited scope for expanding the output of use-values and restrictions imposed by the framework of producing profits. The increasing weight of capitalists' outlays on dead compared to living labour, which is the only source of new value, gives rise to the system's tendency to break down and, hence, to economic crises. Deep (...) financial crises can only be understood in the context of developments in production and particularly movements in the rate of profit. The initial widespread hostility to Grossman's development of Marxist economics can mainly be explained in terms of the logics of Social-Democratic and Stalinist politics. In contrast to dominant views on the Left today, the Marxist tradition in which Grossman stood places the construction of organisations capable of assisting the working class' conquest of political power at the heart of the responsibility of socialists. Grossman's political practice expressed his understanding of the close relationship between capitalism's breakdown tendency and the importance of building a revolutionary party. (shrink)

That parties might successfully organize transnationally is an idea often met with scepticism. This article argues that while certain favourable conditions are indeed absent in the transnational domain, this implies not that partisanship is impossible but that it is likely to be marked by certain traits. Specifically, it will tend to be episodic, structured as a low-density network and delocalized in its ideational content. These tendencies affect the normative expectations one can attach to it. Transnational partisanship should be valued as (...) a transitional phenomenon, e.g. as a pathway to transnational democracy, more than as a desirable thing in itself. (shrink)