By Axel Honneth

With replies from Judith Butler, Raymond Geuss, and Jonathan Lear.

In the early twentieth century, Marxist concept was once enriched and rejuvenated via adopting the concept that of reification, brought via the Hungarian theorist Georg Lukács to spot and denounce the transformation of old methods into ahistorical entities, human activities into issues that appeared a part of an immutable "second nature." For a number of purposes, either theoretical and useful, the hopes positioned in de-reification as a device of innovative emancipation proved useless. In those unique and inventive essays, brought because the Tanner Lectures on the college of California, Berkeley in 2005, the celebrated third-generation Frankfurt university thinker Axel Honneth makes an attempt to rescue the idea that of reification via recasting it when it comes to the philosophy of popularity he has been constructing during the last 20 years. 3 wonderful political and social theorists: Judith Butler, Raymond Geuss, and Jonathan Lear, reply with demanding questions about the significant anthropological premise of his argument, the belief that ahead of cognition there's a primary adventure of intersubjective acceptance which may offer a normative ordinary through which present social family members may be judged sought after. Honneth listens conscientiously to their feedback and gives a strong safety of his place.

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97 Russell Kirk: Traditionalist Conservatism in a Postmodern Age 125
John Courtney Murray as Catholic, American Conservative
Peter Augustine Lawler Gerald J. Russello

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Additional resources for Reification: A New Look at an Old Idea (Berkeley Tanner Lectures)

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In these moments, Lukács, drawing upon Fichte and quoting Marx, attempts to argue that the abolishment of reified social relations can be conceived only as an act in which the working class becomes aware that it is both the author of and an actor in its own drama. 37 If we strip these historical-philosophical speculations of all idealist glorification and distill them down to their essence, then we are left with the realization that reification has not eliminated the other, non-reified form of praxis but has merely concealed it from our awareness.

Lukács subsumes all these changes in the person’s stance toward the objective world, society, and himself or herself under the concept of “reification,” without taking the many nuances and diversities among these attitudes into account. ” Lukács, however, intends to do much more in his analysis than merely provide a phenomenology of the changes of consciousness Reification and Recognition . 23 demanded of people in the process of commodity exchange. Although he at first directs his gaze almost exclusively at the phenomena described by Marx as being indicative of “commodity fetishism,”15 he begins after a few pages to emancipate himself from a narrow focus on the economic sphere by extending the concept of reification and its various associated forms of coercion to cover the entirety of capitalist social life.

Dewey’s reflections boil down to the assertion that every rational understanding of the world is always already bound up with a holistic form of experience, in which all elements of a given situation are qualitatively disclosed from a perspective of engaged involvement. If we follow this train of thought far enough, it becomes possible not only to make a transition from the notion of care to that of recognition, but also to demonstrate the primacy of this kind of recognition over all merely cognitive attitudes toward the world.

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