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§38
Lukács’ response to this paradox revised Marxism itself. But even if Lukács were to be rejected, the problem remains.
Furthermore, what is really the problem with Lukács’s revision, anyway? Exploring that reveals the way to a better solution.
§39
As we have shown, the idea of communism as a pure subjective self-consciousness, is based on the notion that objectivity is just reified social relations. This naturally begs the question of what the content of these social relations consists in, as so far they are only pure form
§40
Marxism is historical materialism, and Communism is just the practical application of historical materialism, via the class-conscious (historical-materialism conscious) proletariat, to society itself. But what does that say about the nature of society in the first place?
§41
It means society is an indescribable ‘totality’ of individual mental states, opinions, and beliefs, - the objectivity of social relationships, is merely a result of the subjective mind ‘reifying’ segments of the totality and treating them as external realities in themselves.
§42
Thus here, society has no real determinate content - it is a pure ‘Kantian Thing-in-Itself,’ a mere totality of individual relations that only asserts its existence negatively, via the reification (‘objectivization’) of its constituent parts.
§43
This means that material relations of production are rooted in reified mental states, not material reality. Consciousness of them (plus action) would dissolve them.
Material society is then defined by ‘that which subjective consciousness has not yet assumed responsibility for!’
§44
Having rejected any specific form of being as *necessarily* material, including nature, it is only upon failing to render the Totality fully transparent that consciousness may renunciate its aspiration to dissolve everything in itself.
Totality is the Lukácsian sublime.
§45
The Totality of individual relations in the form of History, or Society, constitutes a type of absolute objectivity which is not merely a reification - but the free, continuous and holistic content of every possible experience, mental state, and subjectivity.
§46
A totality cannot assume self-consciousness, since it cannot be confined to any one self. So that is simply the end of Scientific Socialism: The only thing that can really be known about society, is that nothing at all can be known. This is no more knowledge than Kant’s Thing.
§47
Subject-Object distinction reemerges, only now between a subjective self-consciousness (in the form of Party, institutions, etc) rendering transparent and assuming responsibility for all determinations of society and the Totality of relations as the supremely impenetrable object.
§48
So we are back to square one, and none wiser in answering:
1. To what extent is society (including all relations of production) itself objective?
2. To what extent is Communism merely a subjective consciousness?
These are the most fundamental questions of Western Marxism. |
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