History and Class Consciousness by Georg Lukács represents a pivotal moment in the evolution of Marxist thought, capturing the profound dialectical tensions of the early 20th century within the framework of revolutionary praxis. Published in Germany in 1923, this collection of essays serves as a landmark in the development of Marxist theory.
The book is not just an assemblage of theoretical reflections but a deeply unified work, brought together by Lukács’ overarching commitment to the rejuvenation of Marxist orthodoxy. This orthodoxy, as Lukács articulates, is not a dogmatic adherence to specific Marxist theses but an allegiance to the dialectical method that underpins historical materialism. Lukács’ insistence on this methodological orthodoxy reflects his belief that Marx’s method, rooted in Hegelian dialectics, is the only scientific approach capable of understanding and transforming the social totality.
At the heart of History and Class Consciousness is the concept of reification, which Lukács presents as a central mechanism of capitalist domination. Drawing from Marx’s analysis of commodity fetishism, Lukács extends the critique to the entirety of bourgeois society, where social relations among people assume the character of relations among things. This reification, according to Lukács, is not merely a characteristic of the economic base but permeates all aspects of social life, including law, politics, and even consciousness itself. By rendering social relations as fixed, objectified entities, reification obscures the underlying dynamics of human activity and alienates individuals from their own social power.
Lukács’ treatment of reification is closely tied to his exploration of class consciousness, which he posits as the antidote to the alienation wrought by reified social relations. For Lukács, class consciousness is not merely the awareness of one’s class position but an active process of self-emancipation through the recognition of the historical mission of the proletariat. The proletariat, as the only class that can transcend the particularistic interests of the bourgeois order, for him embodies the potential for universal human emancipation. This consciousness, however, does not arise spontaneously; it is mediated by the dialectical interaction between theory and practice, where the proletariat, as both subject and object of history, comes to understand itself as the agent of revolutionary change.
In this context, Lukács’ discussion of orthodoxy takes on a critical dimension. He argues that the fidelity to Marxism lies not in the uncritical acceptance of its conclusions but in the rigorous application of its dialectical method. This method is revolutionary precisely because it refuses to accept the world as a static, given reality. Instead, it reveals the contradictions within the existing order and points towards the possibility of its transcendence. For Lukács, the Marxist method is inherently historical, constantly subjecting itself to critique and development in light of new historical conditions. This self-critical, dynamic approach contrasts sharply with the mechanistic and deterministic tendencies that had come to dominate much of Marxist thought, particularly in the Second International.
Lukács’ insistence on the historical nature of Marxist method leads him to a critical engagement with the works of Hegel and Rosa Luxemburg. He sees in Hegel’s dialectic the methodological foundation that Marxism must reclaim, stripped of its idealist trappings. Hegel’s concept of totality, which emphasizes the interconnectedness of all aspects of reality, is particularly important for Lukács. He argues that only by understanding society as an interconnected totality, rather than as a collection of isolated parts, can one grasp the revolutionary potential of the proletariat. This emphasis on totality also informs his critique of the positivist and empiricist approaches that reduce social reality to a series of isolated facts, thereby obscuring the underlying social relations that constitute the totality.
Lukács’ analysis of Rosa Luxemburg reflects his belief in the necessity of a critical engagement with the revolutionary heritage of Marxism. He credits Luxemburg with advancing Marx’s economic doctrines and applying them to the contemporary stage of capitalist development, but he is also critical of her strategic and tactical errors, particularly her underestimation of the role of the party in the revolutionary process. For Lukács, Luxemburg’s work exemplifies the importance of integrating the dialectical method into the practical struggles of the proletariat, a task that he believes Lenin accomplished with unparalleled clarity and precision. Lenin’s theoretical contributions, Lukács argues, are often overshadowed by his political achievements, yet they are crucial for understanding the practical application of Marxist method in the context of revolutionary struggle.
Lukács’ exploration of the relationship between theory and practice is central to his understanding of Marxism as a revolutionary science. He argues that the unity of theory and practice is not a given but must be achieved through the conscious activity of the proletariat. This unity is only possible when the proletariat recognizes itself as the subject of history, capable of transforming the world through its conscious action. In this sense, the proletariat’s self-consciousness is both a product and a precondition of revolutionary praxis. The role of Marxist theory is to facilitate this process of self-consciousness, by revealing the underlying dynamics of capitalist society and the possibilities for its transcendence.
The historical significance of History and Class Consciousness lies in its articulation of the problem of alienation as the central issue of Marxist critique. Lukács was among the first to systematically address the question of alienation after Marx, and his work laid the groundwork for subsequent debates within both Marxist and existentialist traditions. He recognized that alienation was not merely an economic phenomenon but a total social condition that affected every aspect of human life. This recognition led him to a broader critique of bourgeois society, which he saw as fundamentally alienating, not only in its economic relations but also in its cultural and ideological superstructures.
The impact of Lukács’ work extended far beyond the confines of Marxist theory. His concept of reification and his analysis of alienation influenced a wide range of thinkers, including existentialists like Jean-Paul Sartre and phenomenologists like Martin Heidegger. Although Lukács’ relationship to these thinkers was complex, and often polemical, it is clear that History and Class Consciousness played a significant role in shaping the intellectual landscape of the 20th century. The book’s influence is evident in the way it helped to reorient Marxist thought towards a more critical engagement with the philosophical questions of subjectivity, freedom, and alienation, which had been largely neglected by the more economistic and deterministic strands of Marxism.
In retrospect, Lukács himself recognized the centrality of the problem of alienation in his work, noting that it had become the defining issue of the 20th century, uniting thinkers from across the political spectrum in their critique of modern capitalist society. He saw in the concept of alienation a bridge between Marxist and existentialist thought, one that could potentially lead to a deeper understanding of the human condition in the context of capitalist modernity. Yet, for Lukács, the ultimate goal remained the revolutionary transformation of society, and he never wavered in his belief that Marxist dialectics was the key to achieving this transformation.
History and Class Consciousness stands as a testament to Georg Lukács’ profound engagement with the theoretical and practical challenges of Marxism. The book’s enduring relevance lies in its rigorous application of the dialectical method to the analysis of capitalist society, its emphasis on the revolutionary potential of the proletariat, and its exploration of the problem of alienation as the central issue of modernity. By situating Marxist theory within the broader tradition of Hegelian dialectics, Lukács not only revitalized Marxism but also provided a powerful critique of the reified structures of bourgeois society. His work continues to inspire and challenge scholars and activists alike, offering a rich and complex framework for understanding and transforming the world in the spirit of revolutionary praxis.
Simon Gros 
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