Tuward the Ontology of Social Being. It is based partly on a manuscript that, though incomplete, was corrected by the au·thor, and partly on Lukacs’s dictated . LABOUR LABOUR Georg Lukacs TransltJted by David Fembach MERLIN PRESS LONDON Ferenc }anossy Translation C The Merlin Press First. The Ontology of Social Being, Volume 1 has 21 ratings and 1 review. C said: The Ontology of Social Being was posthumously published. Lukacs was trying to.

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Georg [György] Lukács

The common ele ment in all of these, if we are spcial to comprehend them as acts of a subject, is that in every case what can be grasped immediately by instinct is replaced or at least mastered by acts of consciousness, as a resul t of the distancing that i s necessarily involved in every posi ti ng. All that concerns us here is the ontology of social being an d at present the ontological character o f the ‘ough t ‘ in this do mai n.

This ho wever leads frequently to a m erely abstract and one-sided opposition. Keila Sgobi marked it as to-read May 07, We have seen how the decisive new category that brings about the leap from possibility to real ity is preci sely the alternative.

Lukács and the Dialectic of Labor

A t the end of every labour process, a resul t emerges which had already been conceived by the worker at the begi nning, hence al ready existed ideall y. The abs traction we are maki ng here is thus an abstraction sui genen”s; from the methodological standpoint i t has a similar character to th ose abs t ractions that we dealt wi th in detail in analysing the i n tellectual co nstruction of Oukacs Capita l. As al waysthis problem of kn o wle d ge conceals an ontol ogi cal pr o blem.

This process has both an objective and a subjective dimension: His correct cri ticism demolished the superficial teleology of the theodicists who preceded h i mand who saw the realization of a transcendent teleology even in the mere usefulness o f one thing for another.

This correc t knowledge of causalityand its correct p osi ting, can only be comprehended as determi ned by the go al ; observation and application which is e x t remely purposive i n cu tting a s tone, for e xampl emay spoil the entire labou r in grinding i t.


Erin marked it as to-read Sep 03, Thei r detai l ed analysis belongs to later chapters, and particularly to our Ethics. In such situations, the formal element of drama and tragedy, which involves the paradoxical relation between highly universalized form and highly individualized content, mirrors the paradoxical relation between form and life that individuals experience in their own relation to society.

It certainly displays an ever growing elastici ty in reactions to the environ men t and to i ts possible changes; and t his is shown very clearly wi th certain domesti c ani mals and with experiments on apes.

Labor, as has been demonstrated, is constituted by its dialectical fusion of teleology and causation. What we have in mind here is part icu l arly the concept ion o f the intui tive ‘intellectus archetypus later of decisive importance for Schelling, which ‘, we humans do not possess, but whose exis ten ce Kant himsel f saw as ‘con taining no contradictions’ ,6 and which is supposedly in a posi tion to resolve these questions.

We believe therefore that it otnology righ t to see labour as the model for all social practice, all active social behaviour. Ssocial for this very reasoni t i s necessary time and again t o point out that the specific features of labour should not be transposed directly to the more complicated forms o f social practice.

We have already indicated some of these problems in the chap ter on Hegel. Only in t h e animal ki ngdom does this metabolism come to be conducted purel y or at least predominan ontooogy in the o rgan ic realmso that-as a general ruleagai n-even the inorganic substances needed are first worked up by a mediation of this kind.

After the subsequent Soviet invasion, he was arrested and imprisoned in Romania. We did so in order to show qui te concretely what was previously s i m ply i n dicat e di.

And ye t this process, as we have expressly stressed in our discussionis a process be tween man an d nature, the o n t ological foun dation for the me tabol ism be tween man and nature. When realization becomes a transforming and innovating principle of nature, in contributing impulse and direction consciousness can no longer exist as an epiphenomenon.


The Ontology of Social Being, Volume 1: Hegel

Yet up to now we have not ye t taken the decisive step towards understanding the on tological rel ationship between re flection and reality. Like science and ethics, art breaks with the immediacy of our everyday practical engagements that dominates the more common forms of reflection GW This finally answers the question regarding the a priori conditions of art: This, however, woul d not yet amount to a ljkacs distinction.

In labour, in other wordsman is con fron ted wi th the being-in-i tsel f o f t h a t section of nature which stands in direct connection wi t h t h e go al o f his labou r. They may be susceptible o f correction by a subsequent act or acts, which again introduces new al ternatives in the ch ain of decision and the correction may be easy or difficult, depending on off ts variable in terpolation in an act or series of acts ; or else the mis take once made may vitiate the entire work.

Bu t i t should not be forgottenas has already been pointed out, that the initiative and direction in all these, the introdu ction of ‘ tools’, etc. Amazon Music Stream millions of songs. Skip to main content. The spe ci ficity onology f the alternative emerges still more transparently at a somewhat more developed level, beig.

Georg [György] Lukács (Stanford Encyclopedia of Philosophy)

As Kant p u ts it, ‘In a prac tical philosophywhere i t is not t h e reaso ns of what happens that we h ave to ascertai nbut t he laws of what ough t to happen, even al though i t n ever does. Of course, the first im pulse to the teleol ogi cal positing is the desire for beeing satisfaction o f needs.

This text became an important reference point both for critical social theory and for many currents of countercultural thought. Bourgeois thought, however, ontolpgy this facticity and sees every possible normative stance only as a subjective projection onto a world of immediate facts.