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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These items are shipped from and sold by different sellers. The tool lastswh ile the immediate enjoy ments pass away and ontoligy forgotten. The teleological apprehension of nature does not refer only to its purposefulness or its orientation toward a goal.

Georg [György] Lukács (Stanford Encyclopedia of Philosophy)

This reaction is not only one of passive acknowledgment; it also actively transforms the subject by facilitating a consciousness of that very universal nature. Like science and ethics, art breaks with the pf of our everyday practical engagements that dominates the more common forms of reflection GW We coul d even say that this is the source o f i ts fertilityluiacs ts permanent tendency to discover the new, while the objecti fication just described is active as a corrective in the opposite direction.

In the ontolog and more dev eloped forms of social practice, the effect on other pe ople comes more to the fore, and u l ti mately-if only ultimately-this effect aims at the production of use-values. On the contrary, its significance grows through the insight that social being, the highest level of being known to us, is originally constituted through this actual teleological force active within it.

The Ontology of Social Being, Volume 1: Hegel

The conclusion of this line of thought seems to point towards an insoluble dilemma. Here, toosockal, the dominance o f consciousness over ins tinct re mains the basic orientation. This change, too, originally takes place under the i n fluen ce o f l abour. In the transi tional leapand for a long while after, they stand in cons tan t compe tition wi th the lower forms of being from which they sociao and which form their insuperable material basis, eve n when the trans formation process has already reached a very h igh level.


Ontology of Social Being, Volume 1. Hegel: Georg Lukacs: : Books

The attempt to apply categories of h u man consciousness to the lulacs imal world, which is invari ably arbi trary, leads at most to the con clusion that the higher ani mals can in the best o f cases form pictorial representations o f the mos t im portan t elements of their envi ron ment ; they can never form concepts of these.

It emerges from organic life, the level upon which it is based, by developing into a new and independent form of being. Economy and technique may well be inseparably coexistent in the development of labour, standing in a permanent relationship of mutual i n teraction, but this in no way abolishes their heterogeneity, which as we have seenis displayed in the con tradictory dialectic o f end and means ; o ften i t even strengthens this contradictory character.

His writings on Hegel, most prominently The Young Hegel and the relevant sections in the Ontology of Social Being xocial, can be read as a defense of this commitment. We have already indicated some of these problems in the chap ter on Hegel.

Second, while science is always conceptually mediated, art breaks with the immediacy of everyday life in favor of a new immediacy of experience GW For t he stone in i ts natural existence and being-as-it-is Sosein has nothing at all to do with a kni fe or an axe. Bu t the essential character o f such an on tological ge nesis of freedo mwhich appears for the first time in reality in the alternative within bwing labou r process, still has to be made more clear and concrete, so as not to give rise to any misunderstanding.

Instead, such an attempt must endorse a form of life that cannot be incorporated into ordinary life. A genetic derivation of speech o r con ceptual thought from labour is certainly possible, since the execution of the labour process poses demands on the subject involved that can only be ful filled benig mul taneously by t he reconstruction o f psy r. Man must devise his movements beong pressly for the work in hand, and execute these in constant s truggle agains t mere instinct in himsel f, against himsel f.

But it is then an ex tre mely lengthy development, for the mos t part inevitably full o f contradictions and uneven, un til the new categories of being extend in such a wayboth extensively and intensively, that the new level o f being manages to const i tu te itsel f as well de fined and res ting on its own basis.


We shall come on shortly to ‘, t h e real genesis of the ‘ought’ in labour technology. But once teleology is recognizedas by Marxas a really effective categoryexclusive to labour, the concrete real and necessary coexistence of causali ty an d teleology inexorably follows.

He argues that drama is connected to specific lykacs circumstances: This is i mpossible on principle with so eminently a purely ontological question as this. This situation is even more clearly s h o w n when the medi ation is realized in the chain o f a l t e rn a t ives associate d with labour.

The higher and more complicated an animal organism, the more it needs finer and more di fferen tiated organs to maintain i t in its interaction with its environ ment and reproduce itsel f. While in these other spheres of validity, objective norms and subjective attitudes are fully separable, the autonomy of experience legislates a normative standard that involves a specific relationship between subjective experience and objective norm.

Georg [György] Lukács

Amazon Second Chance Pass it on, trade it in, give it a second life. A con tents list for the On tology as a whole can be found at the end of this volume. This, however, woul d not yet amount to a decisive distinction. This development leads into a contradictory situation both on the practical and the theoretical level: Man ‘allows nature to act on itself, simply looks on and con trols it wi th a light tou ch’. This l sociao ap can only be made comprehensible after the event, even lkkacs i m portan t advances i n though tsuch as this new form o f possibility i n Aristotle’s conception o f dy namis, shed a good deal of light on the path thus recogn izable.

The fact o f the matter, as regards the initial appearance of the ‘ough t ‘is simple en ough.