Search results for 'Lukacs, Gyoergy' (try it on Scholar)

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  1. Jane M. Smith & John T. Sanders (2009). 'Von der Armut Am Geiste': A Dialogue by the Young Lukács. In Katie Terezakis (ed.), Engaging Agnes Heller: A Critical Companion. Lexington Books
    Translation of "Von der Armut am Geiste; ein Dialog des jungen Lukács," by Ágnes Heller. This translation originally appeared in The Philosophical Forum, Spring-Summer 1972.
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  2. Galin Tikhanov (2000). The Master and the Slave: Lukács, Bakhtin, and the Ideas of Their Time. Oxford University Press.
    This book is a comparative study in the history of ideas. It is an innovative examination of the intellectual background, affiliations and contexts of two major twentieth-century thinkers and an historical interpretation of their work in aesthetics, cultural theory, literary history, and philosophy. Unlike all existing texts on Lukacs and Bakhtin, this book offers a comparison of their writings at different stages of their intellectual development and in the broad context of the ideas of their time. The book introduces unknown (...)
     
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  3. Lucien Goldmann (1977). Lukács and Heidegger: Towards a New Philosophy. Routledge & K. Paul.
    This text re-issues an important work by Lucien Goldmann, based on his university lectures from 1967-8, and first published in English in 1977. It focuses upon two of the twentieth century's most important philosophers, György Lukács and Martin Heidegger, demonstrating the origins of existentialist thought in the implicit connection between the two. This book represents the application of methodology already developed in The Hidden God and also sees Goldmann elaborating the differences between himself and Lukács for the sake of defining (...)
     
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  4.  2
    Valeria Gualdi (2014). Ideologia come funzione. Lukács e l'Ontologia dell'essere sociale. Scienza and Politica. Per Una Storia Delle Dottrine 26 (51).
    A partire dagli anni '60, György Lukács intraprende una ricerca volta a recuperare e sviluppare l'ontologia sociale racchiusa negli scritti di Marx nel tentativo di rinnovare la riflessione marxista dopo l'effetto inibitorio provocato dallo Stalinismo. Lo scopo di questo articolo è di indagare la concezione lukácsiana dell'ideologia come funzione sociale, mettendola in relazione con il regime di complessità descritto da Lukács nella sua ultima opera, Ontologia dell'essere sociale. Recuperando il riferimento goethiano implicito nell'idea di lavoro come “fenomeno originario” dell'azione sociale, (...)
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  5.  27
    Ferenc L. Lendvai (2008). György Lukács 1902–1918: His Way to Marx. Studies in East European Thought 60 (1-2):55 - 73.
    At the end of his life György Lukács described his intellectual career as ‘my way to Marx’ [mein Weg zu Marx]. By this he meant that his professional life can be interpreted as an attempt to get to the real Marx. In this paper I use this expression in a narrower and more direct meaning: I attempt to present the road at the end of which the young Lukács arrived at a Marxist standpoint.
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  6.  6
    Titus Stahl, Georg [György] Lukács. Stanford Encyclopedia of Philosophy.
    Georg (György) Lukács (1885–1971) was a literary theorist and philosopher who is widely viewed as one of the founders of “Western Marxism”. Lukács is best known for his pre-World War II writings in literary theory, aesthetic theory and Marxist philosophy. Today, his most widely read works are the Theory of the Novel of 1916 and History and Class Consciousness of 1923. In History and Class Consciousness, Lukács laid out a wide-ranging critique of the phenomenon of “reification” in capitalism and formulated (...)
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  7. Arnold Hauser & György Lukács (1978). Találkozásaim Lukács Györggyel. Monograph Collection (Matt - Pseudo).
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  8.  17
    László Perecz (2008). The Background Scenery: "Official" Hungarian Philosophy and the Lukács Circle at the Turn of the Century. Studies in East European Thought 60 (1/2):31 - 43.
    This paper is a background study. It gives an overview of the institutions, decisive trends and major achievements of Hungarian philosophy at the beginning of the 20th century. Thus light is shed on the philosophical scenery which forms the background to the Lukács Circle. The paper discusses the relation of the Lukács Circle at the turn of the century to "official" Hungarian philosophy. First, the introduction portrays the various phases of the evolution of Hungarian institutions of philosophy. Then it sketches (...)
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  9.  15
    László Székely (1999). 'Why Not Lukács?' Or: On Non-Bourgeois Bourgeois Being. Studies in East European Thought 51 (4):251-286.
    The Lukács Circle in Szeged, a spontaneous, unofficial organization of young Hungarian scholars and philosophy teachers, characteristically represented Georg Lukács' influence on young Hungarian intelligentsia in the period of late socialism. In this paper, the author recalls and critically analyses the intellectual milieu and motives that led a considerable part of young Hungarian intelligentsia of that time to make a cult of Lukács' philosophy. The key to the analysis is the ambiguous character of the political feelings and philosophical orientation of (...)
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  10.  3
    Ester Vaisman (2011). A obra tardia de Lukács e os revezes de seu itinerário intelectual. Trans/Form/Ação 30 (2):247-259.
    : O objetivo principal do presente artigo é indicar as principais características da obra tardia de G. Lukács, em especial, Para uma Ontologia do Ser Social. Pretende-se ainda tecer alguns comentários sobre sua trajetória intelectual.
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  11.  2
    Arlenice Almeida da Silva (2011). O símbolo esvaziado: a teoria do romance do jovem György Lukács. Trans/Form/Ação 29 (1):79-94.
    O presente artigo investiga como A teoria do romance (1916) de G.Lukács, um texto fragmentado e de ocasião, tornou-se um clássico da reflexão sobre a modernidade. Para Lukács, o romance é a forma artística que corresponde à fratura entre o sujeito e o mundo, vivida pelo homem contemporâneo. Utilizando o conceito de “símbolo esvaziado” este texto apreende em que medida o autor ao rever as classificações anteriores sobre o gênero romance, perpetua a tradição romântica ou rompe com ela, elaborando conceitos (...)
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  12. Juan Ignacio Castien Maestro (2009). Georg Lukács y la naturaleza del hecho religioso. 'Ilu. Revista de Ciencias de Las Religiones 13:35-54.
    Althought is an autor today not much readed, Lukács give us some theoretical implements too valuables. Exactly in his monumental Aestheticss sketch the idea that the religiosity constitues a specific orientation or vital attitude wich rise, bur without surprass, the forms of thought peculiar of the everyday life, with its characteristic pragmatism of short reach and it’s view of the world as teleologyly orientated in relation with the subject. Similar thesis suppose to send the religious phenomenon to certain anthropological needs, (...)
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  13.  3
    Bartholomew Ryan (ed.) (2014). Kierkegaard's Indirect Politics: Interludes with Lukács, Schmitt, Benjamin and Adorno. Brill Rodopi.
    This book argues that a radical political gesture can be found in Søren Kierkegaard’s writings. The chapters navigate an interdisciplinary landscape by placing Kierkegaard’s passionate thought in conversation with the writings of Georg Lukács, Carl Schmitt, Walter Benjamin and Theodor Adorno. At the heart of the book’s argument is the concept of “indirect politics,” which names a negative space between methods, concepts, and intellectual acts in the work of Kierkegaard, as well as marking the dynamic relations between Kierkegaard and the (...)
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  14. Titus Stahl (2015). Praxis und Totalität. Lukács' Ontologie des Gesellschaftlichen Seins im Lichte aktueller sozialontologischer Debatten. Jahrbuch der Internationalen Georg-Lukács-Gesellschaft 14:123-150.
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  15. Csaba Varga (2013). Contemporary Legal Philosophising: Schmitt, Kelsen, Lukács, Hart, & Law and Literature, with Marxism's Dark Legacy in Central Europe (on Teaching Legal Philosophy in Appendix). Szent István Társulat.
    Reedition of papers in English spanning from 1986 to 2009 /// Historical background -- An imposed legacy -- Twentieth century contemporaneity -- Appendix: The philosophy of teaching legal philosophy in Hungary /// HISTORICAL BACKGROUND -- PHILOSOPHY OF LAW IN CENTRAL & EASTERN EUROPE: A SKETCH OF HISTORY [1999] 11–21 // PHILOSOPHISING ON LAW IN THE TURMOIL OF COMMUNIST TAKEOVER IN HUNGARY (TWO PORTRAITS, INTERWAR AND POSTWAR: JULIUS MOÓR & ISTVÁN LOSONCZY) [2001–2002] 23–39: Julius Moór 23 / István (...)
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  16. Richard Westerman (2010). The Reification of Consciousness: Husserl's Phenomenology in Lukács's Identical Subject-Object. New German Critique 37 (3):97-130.
  17.  6
    Joseph Fracchia (2013). The Philosophical Leninism and Eastern 'Western Marxism' of Georg Lukács. Historical Materialism 21 (1):69-93.
  18.  17
    Alex Levant (2011). From the History of Soviet Philosophy: Lukács - Vygotsky - Ilyenkov. Historical Materialism 19 (3):176-189.
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  19.  13
    Mário Duayer & João Leonardo Medeiros (2005). Lukács' Critical Ontology and Critical Realism. Journal of Critical Realism 4 (2):395-425.
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  20.  26
    Mário Duayer & João Leonardo Medeiros (2005). Lukács; Critical Ontology and Critical Realism. Journal of Critical Realism 4 (2):395-425.
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  21.  2
    Evgeni V. Pavlov (2012). Perepiska [Letters], Mikhail Lifschitz and György Lukács, Moscow: Grundrisse, 2011; Pisma V. Dostalu, V. Arslanovu, M. Mikhailovu [Letters to V. Dostal, V. Arslanov, M. Mikhailov], Mikhail Lifschitz, Moscow: Grundrisse, 2011. [REVIEW] Historical Materialism 20 (4):187-198.
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  22.  2
    Emiliano Matías Gambarotta (2011). La Crítica y Sus Fundamentos a Partir de la Perspectiva de George Lukács. Cinta de Moebio 41:182-206.
    This paper analyses the George Lukácss perspective developed in his History and class conscience, with the main objective of doing an appropriation of those methodical and conceptual elements, which are particularly productive for a critical theory of the late-modern society. For that reason, this a..
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  23. Harry Redner (1997). Malign Masters: Gentile, Heidegger, Lukács, Wittgenstein: Philosophy and Politics in the Twentieth Century. St. Martin's Press.
  24.  62
    Antônio Vieira da Silva Filho (2014). Hegel E o Jovem Lukács: Da Consonância Estética À Dissonância Política. Kriterion: Revista de Filosofia 55 (129):9-22.
    Este trabalho desenvolve a concordância estética e a diferença política entre Hegel e o jovem Lukács da "Teoria do romance". O jovem autor húngaro se apropria da estrutura conceitual da "Estética" de Hegel, pois entende as formas poéticas em sua relação com o desenvolvimento do conteúdo histórico. Lukács e Hegel concebem, desse modo, as duas formas da grande épica (epopeia e romance) em estreita conexão com o momento histórico que as fundamenta: a Grécia arcaica configurada por Homero e a experiência (...)
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  25.  95
    T. Hedrick (2014). Reification in and Through Law: Elements of a Theory in Marx, Lukacs, and Honneth. European Journal of Political Theory 13 (2):178-198.
    This paper proposes reformulating the theory and critique of reification around the democracy-undermining consequences of reification in law. In contradistinction to Axel Honneth’s attempts to revive reification as an orienting concept for critical theory using moral and psychological categories, I reconstruct the elements of a theory of legal reification from Marx’s and Lukács’ writings, both of whom suggest the formality of modern legal systems tends to render legally mediated social relations in an ossified, nature-like manner, although I argue that neither (...)
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  26. Harry F. Dahms (1997). Theory in Weberian Marxism: Patterns of Critical Social Theory in Lukacs and Habermas. Sociological Theory 15 (3):181-214.
    For Weberian Marxists, the social theories of Max Weber and Karl Marx are complementary contributions to the analysis of modern capitalist society. Combining Weber's theory of rationalization with Marx's critique of commodity fetishism to develop his own critique of reification, Georg Lukacs contended that the combination of Marx's and Weber's social theories is essential to envisioning socially transformative modes of praxis in advanced capitalist society. By comparing Lukacs's theory of reification with Habermas's theory of communicative action as two theories in (...)
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  27.  44
    Michael Thompson (ed.) (2011). Georg Lukacs Reconsidered: Critical Essays in Politics, Philosophy and Aesthetics. Continuum Intl Pub Group.
    An international team of contributors explore contemporary insights into the work of Georg Lukacs in political theory, aesthetics, ethics and social and ...
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  28.  48
    A. Chari (2010). Toward a Political Critique of Reification: Lukacs, Honneth and the Aims of Critical Theory. Philosophy and Social Criticism 36 (5):587-606.
    This article engages Axel Honneth’s recent work on Georg Lukács’ concept of reification in order to formulate a politically relevant and historically specific critique of capitalism that is applicable to theorizing contemporary democratic practice. I argue that Honneth’s attempt to reorient the critique of reification within the terms of a theory of recognition has done so at the cost of sacrificing the core of the concept, which forged a connection between the socio-political analysis of capitalist domination and an analysis of (...)
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  29. Lucien Goldmann (2009). Lukács and Heidegger : Towards a New Philosophy. Routledge.
    This text re-issues an important work by Lucien Goldmann, based on his university lectures from 1967-8, and first published in English in 1977. It focusses upon two of the twentieth century's most important philosophers, György Lukács and Martin Heidegger, demonstrating the origins of of existenialist thought in the implicit connection between the two. This book represents the application of methodology already developped in _The Hidden God_ and also sees Goldmann elaborating the differences between himself and Lukács for the sake of (...)
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  30.  13
    V. Dusek (1998). Brecht and Lukacs as Teachers of Feyerabend and Lakatos: The Feyerabend-Lakatos Debate as Scientific Recapitulation of the Brecht- Lukacs Debate. History of the Human Sciences 11 (2):25-44.
    Feyerabend and Lakatos were invited to be assistants of the literary Marxists Brecht and Lukács, respectively. In the 1930s Expressionism Debate, Lukács associated artistic expressionism with irrationalism and fascism, while Brecht criticized Lukács' anti-modernism. Lakatos' criti cisms of Kuhn echo Lukács' denunciations of German idealism, and Lukács influenced the terminology and topics in Lakatos' methodol ogy. Lakatos, concerned with progress, and fearful of irrationalism and degeneration, recapitulates positions of his teacher, Lukács, in the latter's attack on modern art. Feyerabend's criticisms (...)
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  31.  3
    Richard Westerman (2015). The Irrational Act: Traces of Kierkegaard in Lukács’s Revolutionary Subject. Studies in East European Thought 67 (3-4):229-247.
    The Hungarian theorist Georg Lukács is known for his reintroduction of Hegelian thought to Marxist philosophy—but I argue that his account of the subjectivity of the proletariat owes just as much to the Danish philosopher and theologian Søren Kierkegaard. Despite strong differences in their outlook, their accounts of subjectivity have strong structural similarities. For both, a division of the self against itself produces suffering that leads in turn to a growing consciousness of the roots of the problem; in the end, (...)
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  32.  32
    Liliya Masgutova (2008). Philosophical-aesthetic Grounds for Overcoming Human Alienation in Georg Lukacs' Art. Proceedings of the Xxii World Congress of Philosophy 46:185-192.
    A well-known Hungarian philosopher, politician, literary and art theorist Georg Lukacs was a notable figure of philosophical thought in XX century. Although he was interested in many problems philosophical-aesthetical matter is the main one in all his works. The problem of human alienation from social forms is outlined in his numerous literary, philosophical, aesthetical works of pre- and post- Marxian periods. The concept of philosophical-aesthetical grounds for overcoming human alienation has been developed in his art from romantic feeling of existential (...)
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  33.  7
    Michael Crozier (1989). The Soul and Forms of Georg Lukács. Thesis Eleven 24 (1):90-111.
    The critic is one who glimpses destiny in forms: whose most profound experience is the soul-content which forms indi rectly and unconsciously conceal within themselves.1 Georg Lukács, 1910.
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  34.  19
    A. Arato (1972). Lukacs' Theory of Reification. Telos: Critical Theory of the Contemporary 1972 (11):25-66.
    The article is an exposition of lukacs' famous 'verdinglichung' chapter of "history and class consciousness." after a brief discussion of the historical roots of the concept of 'thingification', i try to follow the dialectic of the concept from two starting points: first, from that of lukacs' rediscovery of the subject-object dialectic in german classical philosophy and in marx, and second, from that of lukacs' 'critique' of sociology, of the categories of max weber, of the immediately given world of bourgeois society. (...)
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  35.  8
    Tibor Szabó (2007). Lukács's Road to Himself. The Proceedings of the Twenty-First World Congress of Philosophy 11:37-39.
    According to our opinion, Lukäcs's way does not lead to Marx but to himself and his independent philosophy and in spite of its inconsistency and mistakes it is still one of the most significant achievements of the XXt h century.
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  36.  27
    Sandor Kariko (2007). Georg Lukács's Labour-Conception. The Proceedings of the Twenty-First World Congress of Philosophy 11:31-36.
    The studying of Marx, said Gyorgy Lukäcs at the beginning of the 1920s, does not mean the uncriticised recognition of the results of his researches, nor the set in well-defined theses, the interpretation of a book. One has to become absorbed in the ceuvre of Marx, so that then, as a second step, one can commence the systematic elaboration of the problems of our age. It is unjust that in western philosophies, especially in the Anglo-Saxon concerning literature the (...)
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  37.  9
    W. Scott Cameron (2005). The Genesis and Justification of Feminist Standpoit Theory in Hegel and Lukacs. Dialogue and Universalism 15 (3-4):19-42.
    Feminist standpoint epistemology suggests that women are cognitively privileged, since gender-specific forms of oppression produce insights systematically denied to men. Yet if many forms of oppression exist, what happens when they overlap? Some reject such theories as irredeemably essentialist, triumphalist, and relativist, but I argue that their original versions in Hegel and Lukács as supplemented by Sabina Lovibond generate both the strongest arguments for standpoint theories and a way through their deepest difficulties.
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  38.  21
    Zachary Price (1999). On Young Lukács on Kierkegaard: Hermeneutic Utopianism and the Problem of Alienation. Philosophy and Social Criticism 25 (6):67-82.
    cs' mature theory of Hegelian Marxism has been criticized for the determinacy with which it predicts utopia as a possibility for the future. This paper instead examines Lukács' early, pre-Marxist thinking, which asserts utopia only as the grounding concept for a procedure of cultural criticism, and not as the outcome of any foreseeable process of social change. I attempt to evaluate this non-Marxist utopianism of the young Lukács by focusing in particular on 'The Foundering of Form Against Life: Søren Kierkegaard (...)
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  39.  11
    Michael Kelly, Philosophies of Marxism: Gramsci, Lukacs, Benjamin, Althusser.
    Table of contents : 1. The beginnings of phenomenology: Husserl and his predecessors Richard Cobb-Stevens, Boston College 2. Philosophy of existence 1: Heidegger Jacques Taminiaux, University of Louvain, Belgium 3. Philosophy of existence 2: Sartre Thomas Flynn, Emory University 4. Philosophy of existence 3: Merleau-Ponty Bernard Cullen, Queen's University, Belfast 5. Philosophies of religion: Jaspers, Marcel, Levinas William Desmond, Loyola College 6. Philosophies of science: Mach, Duhem, Bachelard Babette Babich, Fordham University 7. Philosophies of Marxism: Gramsci, Lukacs, Benjamin, Althusser Michael (...)
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  40.  28
    James Robinson, Reification and Hegemony : The Politics of Culture in the Writings of Georg Lukács and Antonio Gramsci, 1918-1938.
    This study is a comparison of the development of the theories of reification and hegemony in the writings and political activities of Georg Lukacs and Antonio Gramsci during the years from 1918 to 1938. In demonstrating that reification and hegemony were formulated in response to the unsuccessful revolutionary movements in Hungary and Italy of 1919-1920, it becomes evident that the respective theories of Lukacs and Gramsci were meant to constitute critiques of bourgeois cultural domination. Thus, their problematic extends to analyses (...)
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  41. Eva L. Corredor (1997). Lukács After Communism: Interviews with Contemporary Intellectuals. Duke University Press.
    Since the collapse of communism in Eastern Europe, the validity of Marxism and Marxist theory has undergone intense scrutiny both within and outside the academy. In _Lukács After Communism_, Eva L. Corredor conducts ten lively and engaging interviews with a diverse group of international scholars to address the continued relevance of György Lukács’s theories to the post-communist era. Corredor challenges these theoreticians, who each have been influenced by the man once considered the foremost theoretician of Marxist aesthetics, to reconsider the (...)
     
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  42.  8
    Timothy Hall (2011). Reification, Materialism, and Praxis: Adorno's Critique of Lukács. Telos: Critical Theory of the Contemporary 2011 (155):61-82.
    ExcerptI.The work of Georg Lukács has languished in critical neglect since a period of intense interest in his work in the 1960s and early 1970s. Lately, however, there are signs of a revival of interest. The reasons for this are multiple. On the one hand, art theorists and literary critics are turning to Lukács's concept of realism in order to help understand the political and realist turn of contemporary art and literary works.1 In a separate development, social and political theorists (...)
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  43.  16
    David James (2011). Civil Society and Literature: Hegel and Lukács on the Possibility of a Modern Epic. The European Legacy 16 (2):205-221.
    It is claimed that Hegel denies the possibility of a modern epic and that his lectures on aesthetics demand the condemnation of all the art of his own time. I use the available student transcripts of his lectures on aesthetics, in conjunction with Lukács's views on the novel, to show that Hegel suggests that the novel might count as a modern epic and that it may perform a significant function in modern ethical life (Sittlichkeit) as presented in his own philosophy (...)
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  44.  5
    Nicolae Tertulian (1985). Lukács, Adorno and German Classical Philosophy. Telos: Critical Theory of the Contemporary 1985 (63):79-96.
    Lukács' book The Young Hegel can be read in many ways. We can read it exclusively as a history of philosophy and evaluate the soundness of its method. We can ask, for example, whether Lukács is correct in attributing a decisive role in the genesis of the Hegelian dialectic to Hegel's progressive discovery of the contradictions in developing bourgeois society, especially to his discovery of the economic facts which split that society. The novelty of the Lukacsian insistence on the role (...)
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  45.  8
    Fabio Py Murta de Almeida (2013). LÖWY, Michael. Romantismo e messianismo: ensaios sobre Lukács e Walter Benjamin. Horizonte 11 (30):808-813.
    Resenha LÖWY, Michael. Romantismo e messianismo : ensaios sobre Lukács e Walter Benjamin. Trad. Myriam Vera Baptista e Magdalena Pizante Baptista, 2. ed. São Paulo: Perspectiva, 2012. 213p.
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  46.  19
    Lee Congdon (2008). For Neoclassical Tragedy: György Lukács's Drama Book. Studies in East European Thought 60 (1/2):45 - 54.
    Before he joined the Communist Party, the young György Lukács published an outstanding history of the modern drama in which he combined sociological analysis with aesthetic judgment. By doing so he called his countrymen's attention to a new and insightful approach to the study of literature. At the same time, he made a strong case for the superiority of neoclassical tragedy—largely inspired by personal experience.
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  47. G. H. R. Parkinson (1970). Lukács on the Central Category of Aesthetics. In Georg Lukács. New York,Random House 132.
     
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  48.  2
    Aurélio Bona Junior (2011). A ontologia de Lukács ea sexualidade em perspectiva emancipatória. Filosofia E Educação 3 (2):p - 18.
    O presente estudo parte da compreensão de que a sexualidade é uma dimensão de grande importância na constituição educacional da personalidade e na emancipação humana, e visa levantar possibilidades de compreendê-la a partir do pensamento ontológico de György Lukács. Para tal, apresenta e articula os conceitos de ontologia, ser social e trabalho, discute o lugar da subjetividade no ser social, e propõe uma reflexão sobre a sexualidade como dimensão que, mesmo originária de uma pré-disposição biológica, se reveste de (...)
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  49.  6
    Brian J. Shaw (1990). Totality, Realism, and the Type: Lukács' Later Literary Criticism as Political Theory. Philosophical Forum 21 (4):412.
    Lukacs's post-1930 literary criticism reveals a problematic continuity with the theory of totality articulated in History and Class Consciousness (1923). No longer the self-knowledge of a militant proletariat, totality emerges as the contemplative vision of great bourgeois novelists. Shorn of its earlier messianic overtones, the later criticism promises a more labile political theory whose possibilities have already been explored by theorists such as liberation theologians and socialist feminists. This same change, however, coupled with Lukacs's failure to confront its metatheoretical consequences, (...)
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  50. György Lukács (1974/1975). Conversations with Lukács. MIT Press.
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