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格奥尔格·卢卡奇

1885–1971

初步了解有意简化——人物介绍讲得更多

在资本主义下，人与人的关系表现为物与物的关系，而只有看到整体的工人阶级才能打破这一魔咒。

定位

社会主义、无政府主义、马克思主义与批判理论 · 东欧 · 社会与历史, 美学

《历史与阶级意识》：物化是资本主义社会的基本形式。

核心思想

  • 物化
  • 阶级意识

老师: 格奥尔格·齐美尔

学生: 阿格妮丝·赫勒

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影响

受影响于 7

  • 格奥尔格·威廉·弗里德里希·黑格尔

    受其影响

    Lukács read Marx through Hegel’s categories of totality and subject–object identity in History and Class Consciousness (1923), later tracing Hegel’s economics in The Young Hegel (1948). G. Lukács, Geschichte und Klassenbewußtsein (1923); Der junge Hegel. Über die Beziehungen von Dialektik und Ökonomie (written 1938, publ. 1948); SEP “Georg [György] Lukács”

    依据: AI 草稿

    格奥尔格·威廉·弗里德里希·黑格尔 › 1770–1831

  • 卡尔·马克思

    受其影响

    Lukács built his theory of reification on Marx’s account of commodity fetishism, extending it to bureaucracy, law and thought (‘Reification and the Consciousness of the Proletariat’, 1923). G. Lukács, “Die Verdinglichung und das Bewußtsein des Proletariats”, in Geschichte und Klassenbewußtsein (1923); SEP “Georg [György] Lukács”

    依据: 亦见于 InPhO · InPhO

    卡尔·马克思 › 1818–1883

  • 威廉·狄尔泰

    受其影响

    In his 1962 preface to The Theory of the Novel (1916) Lukács traced its method to Dilthey’s Das Erlebnis und die Dichtung (1905) and the Geisteswissenschaften. G. Lukács, Die Theorie des Romans (1916; book 1920), preface (1962); W. Dilthey, Das Erlebnis und die Dichtung (1905)

    依据: AI 草稿

    威廉·狄尔泰 › 1833–1911

  • 格奥尔格·齐美尔 师从

    师从

    Lukács attended Simmel’s private seminar in Berlin (1906–07 and 1909–10); in History and Class Consciousness (1923) he still drew on Simmel’s Philosophie des Geldes while criticising it. SEP “Georg [György] Lukács”; G. Lukács, “Georg Simmel” (1918)

    依据: AI 草稿

    格奥尔格·齐美尔 › 1858–1918

  • 马克斯·韦伯

    受其影响

    In his reification essay (1923) Lukács drew on Weber’s analysis of calculable, rational bureaucracy and law to show how commodity form shapes modern institutions. G. Lukács, “Die Verdinglichung und das Bewußtsein des Proletariats”, in Geschichte und Klassenbewußtsein (1923); M. Weber, Wirtschaft und Gesellschaft (1922)

    依据: 亦见于 InPhO · InPhO

    马克斯·韦伯 › 1864–1920

  • 罗莎·卢森堡

    受其影响

    In History and Class Consciousness (1923) Lukács praised Luxemburg’s Accumulation of Capital for its standpoint of totality while criticising her views on party organisation and the Russian Revolution. G. Lukács, Geschichte und Klassenbewußtsein (1923), “Die Marxistin Rosa Luxemburg” and “Kritische Bemerkungen über Rosa Luxemburgs ‚Kritik der russischen Revolution‘”

    依据: 亦见于 InPhO · InPhO

    罗莎·卢森堡 › 1871–1919

  • 埃米尔·拉斯克

    受其影响

    Lukács’s early philosophy of art in Heidelberg rests on a neo-Kantian framework in which Lask’s influence is especially strong. SEP “Georg Lukács” (T. Stahl, rev. 2023), §1 and §2.2, citing Kavoulakos 2014

    依据: AI 草稿

    埃米尔·拉斯克 › 1875–1915

影响了 7

  • 瓦尔特·本雅明

    影响了 ✓

    Benjamin read History and Class Consciousness (1923) on Capri in 1924 and wrote to Scholem that Lukács reached epistemological positions partly close to his own. W. Benjamin, letter to G. Scholem (Sept. 1924), in Briefe (1966); G. Lukács, Geschichte und Klassenbewußtsein (1923)

    依据: 亦见于 Wikidata · Wikidata · InPhO

    瓦尔特·本雅明 › 1892–1940

  • 卡尔·曼海姆

    影响了

    A member of Lukács’s Sunday Circle, Mannheim took up History and Class Consciousness (1923) on class-bound thought, generalising it into a sociology of knowledge (Ideologie und Utopie, 1929). K. Mannheim, Ideologie und Utopie (1929); G. Lukács, Geschichte und Klassenbewußtsein (1923); D. Kettler, V. Meja and N. Stehr, Karl Mannheim (1984); SEP “Georg [György] Lukács”

    依据: AI 草稿

    卡尔·曼海姆 › 1893–1947

  • 保罗·弗莱雷

    影响了

    In Pedagogy of the Oppressed (ch. 1) Freire took up Lukács’s demand, in his book on Lenin (1924), that the party “explain to the masses their own action” – but as dialogue with the people rather than explanation to them. P. Freire, Pedagogy of the Oppressed (1968; English 1970), ch. 1; G. Lukács, Lenin (1924)

    依据: AI 草稿

    保罗·弗莱雷 › 1921–1997

  • 卡雷尔·科西克

    影响了

    Kosík took from History and Class Consciousness (1923) the category of concrete totality, setting it against atomism and empty, abstract totalities (Dialectics of the Concrete, 1963). K. Kosík, Dialektika konkrétního (1963); G. Lukács, Geschichte und Klassenbewußtsein (1923)

    依据: AI 草稿

    卡雷尔·科西克 › 1926–2003

  • 尤尔根·哈贝马斯

    影响了 ✓

    Habermas reconstructed Lukács’ theory of reification as a reading of Weber’s rationalisation and recast it as the colonisation of the lifeworld (Theory of Communicative Action, 1981). J. Habermas, Theorie des kommunikativen Handelns (1981), vol. I, “Von Lukács zu Adorno: Rationalisierung als Verdinglichung”; vol. II

    依据: 亦见于 Wikidata · Wikidata

    尤尔根·哈贝马斯 › 1929–2026

  • 阿格妮丝·赫勒 教过

    教过 ✓

    Heller studied with Lukács in Budapest from 1947, became his assistant and doctoral student (doctorate 1955) and a central member of the ‘Budapest School’ around him. J. Grumley, Agnes Heller: A Moralist in the Vortex of History (2005); A. Heller, Der Affe auf dem Fahrrad (1999)

    依据: 亦见于 Wikidata · Wikidata

    阿格妮丝·赫勒 › 1929–2019

  • 桑德拉·哈丁

    影响了

    Harding drew on Lukács’s claim that the proletariat’s position allows insight closed to the bourgeoisie as a model for feminist standpoint theory (The Science Question in Feminism, 1986). S. Harding, The Science Question in Feminism (1986); G. Lukács, Geschichte und Klassenbewußtsein (1923); SEP “Feminist Epistemology and Philosophy of Science”

    依据: AI 草稿

    桑德拉·哈丁 › 1935–2025

批评

受批评于 1

  • 西奥多·W. 阿多诺 影响了

    影响了

    In ‘The Idea of Natural History’ (lecture, 1932) Adorno took up Lukács’ concept of ‘second nature’ from The Theory of the Novel, reading it with Benjamin’s allegory. T. W. Adorno, “Die Idee der Naturgeschichte” (lecture 1932, printed 1973); G. Lukács, Die Theorie des Romans (1916); SEP “Theodor W. Adorno”

    依据: AI 草稿

    受其批评

    Adorno charged that Lukács’ ‘extorted reconciliation’ with socialist realism measures art by party doctrine and dismisses modernist works as decadent (‘Erpreßte Versöhnung’, Der Monat, 1958). T. W. Adorno, “Erpreßte Versöhnung”, Der Monat 11 (1958), on G. Lukács, Wider den mißverstandenen Realismus (1958)

    依据: AI 草稿

    西奥多·W. 阿多诺 › 1903–1969

批评了 5

  • 伊曼努尔·康德

    批评了

    Lukács read Kant’s unknowable thing-in-itself and the split between form and content as antinomies of bourgeois thought rooted in reification (History and Class Consciousness, 1923). G. Lukács, Geschichte und Klassenbewußtsein (1923), “Die Verdinglichung und das Bewußtsein des Proletariats”, part II

    依据: AI 草稿

    伊曼努尔·康德 › 1724–1804

  • 阿蒂尔·德·戈比诺

    批评了

    Lukács read Gobineau’s Essay on the Inequality of Human Races as founding the racial theory that fed into fascism (Die Zerstörung der Vernunft, 1954, ch. VII). G. Lukács, Die Zerstörung der Vernunft (1954), ch. VII

    依据: AI 草稿

    阿蒂尔·德·戈比诺 › 1816–1882

  • 弗里德里希·尼采

    批评了

    Lukács read Nietzsche as the founder of the irrationalism of the imperialist period, which prepared the ground for fascism (Die Zerstörung der Vernunft, 1954, ch. III). G. Lukács, Die Zerstörung der Vernunft (1954), ch. III (“Nietzsche als Begründer des Irrationalismus der imperialistischen Periode”)

    依据: AI 草稿

    弗里德里希·尼采 › 1844–1900

  • 休斯顿·斯图尔特·张伯伦

    批评了

    Lukács placed Chamberlain’s Foundations of the Nineteenth Century in the line of racial theory from Gobineau to fascism (Die Zerstörung der Vernunft, 1954, ch. VII). G. Lukács, Die Zerstörung der Vernunft (1954), ch. VII (“Der Sozialdarwinismus, die Rassentheorie und der Faschismus”)

    依据: AI 草稿

    休斯顿·斯图尔特·张伯伦 › 1855–1927

  • 阿尔弗雷德·博伊姆勒

    批评了

    Lukács treated Baeumler’s heroic-political reading of Nietzsche (Nietzsche, der Philosoph und Politiker, 1931) as an example of the fascist appropriation of irrationalism (Die Zerstörung der Vernunft, 1954). G. Lukács, Die Zerstörung der Vernunft (1954); A. Baeumler, Nietzsche, der Philosoph und Politiker (1931)

    依据: AI 草稿

    阿尔弗雷德·博伊姆勒 › 1887–1968

作品

立场

Lukács gave Marxism a philosophical depth that drew on Hegel and Max Weber. His central concept is reification: under capitalism relations between people take on the form of relations between things, so that society appears as a second nature governed by impersonal laws. This affects not only economics but science, law and everyday consciousness. Only the proletariat, he argued, can see through this illusion, because in it the commodity form becomes conscious of itself. History and Class Consciousness was condemned by party orthodoxy but became a founding text of Western Marxism and the Frankfurt School. He also wrote major works on the novel, realism and aesthetics.

生平与背景

Lukács came from a wealthy Jewish banking family in Budapest and moved in Max Weber’s circle in Heidelberg. In 1918 he joined the Communist Party and served in the short-lived Hungarian Soviet Republic. Decades of exile in Vienna, Berlin and Moscow followed; back in Budapest he was a minister in Imre Nagy’s government in 1956 and was briefly deported afterwards.

其他主要作品

  • Soul and Form (1911)
  • The Theory of the Novel (1920)
  • History and Class Consciousness (1923)
  • The Destruction of Reason (1954)
  • The Specificity of the Aesthetic (1963)

出现在

来源: Wikipedia · Wikidata

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