Since a key Marxist especially Lukacs, and without wishing to be dogmatic, we suggest an explanation as a starting point for many of the existential concerns that beset us, such as loneliness or loss of consciousness with the corresponding shelter in an interior in which hardly intended the conduct which is impossible in a world experienced as foreign. Certainly do not think that Marxism has the ultimate explanation and the solution to the problems of the human condition which is not only associated with life in society, but there are elements from the biological to the condition itself finite in a sense make essential constituent of human existence. The human projects are always truncated, there are always half. do not think this negativity that accompanies the course of history can ever be overcome and perhaps this alludes to the first Theses on the Concept of History Benjamin in certain interpretations of it ( here ). The material is temporary and finite. This metaphysical picture of human existence in an absolute way. However, the uptake of this universal and transcendental element (which sets the existence of all human beings and peoples unique in a sense ) is the historical mode, or the named and described by Ellacuría "historical reality" and perhaps through modes of human sentient intellection. It is in this historical reality where the human unfolds itself with a margin while opening with limited and conditioned. Is real in this area where man and feel picks his finitude of death (a personal of finitude) as an absolute condition and its inescapable Once configured each individual existence. Another thing is the answer or not answer, the acceptance or denial of death developed nations and people. There is thus a historical element in the collection of mortality.
We must strive, therefore, historicizing this uptake (understood as given in historical terms and materials which makes the person) and get away, if we follow a materialist perspective, other perspectives ontologizing like Heidegger. In Heidegger death is perceived in a way that points to a kind of nameless origin would be. Is linked to a kind of illumination that falls on the account (Dasein ) than, being there, but not perceived (to be). Being appears, paradoxically, in the futility, as it captures the flow of time Dasein in the midst of their world of life and from clues given by the same certainly. But despite this role of the historical (historicity of Dasein ), Heidegger splits the being of material and concrete terms in which human historicity happens. There is in him a kind of mystification of historical undervalued material. Perhaps in our position we are moving into what ontic, just accentuating the haze level of being to the philosopher Germany and avoiding the level of being which is the ontological. Indeed, materialism is an option to remain in effect at the immanence of the entities (the world). But one might ask whether it is possible to go to something that is not specifically in history, that is, a sort of shadow or terrors like all we can capture it in history and in positive terms is elusive ( Is this a form of negative theology atheist? Do you consider the background to be based on a negation of the world gnostizante? ). However, Heidegger's effort is remarkable and may be good to have a suspected beyond the knowable, maybe like a Kantian noumenon lucky though in different hue, to help us prevent a manifest to what we think we know . But are the authorities where it really dies Being (and hints at the same time)? Can they be separated, body and world as Heidegger?
One thing is clear. The danger of sacred and sublimation of ingredients materials (traditional, village) which, when understood in an ontological perspective, Heidegger, enshrine it as dangerous, in an unthinking, uncritical assumption of the tradition. About this shows the danger alluded often to highlight the links intellectuals from the philosophy of Heidegger with National (perhaps not only understood as a mere opportunist biographical option). It's what many hidden idealism to the extent that crystallize a whole social and historical and ontological category amounted to waterproofs and avoiding his challenge primarily contingent nature.
also maintained in terms of the gross reality of bodies is not always degenerates into a blind technological development of the world (which also happens, of course), but is in the ontic-history where we have the key to the outputs to all sorts of falls . Are two possibilities: the fall and salvation, without recourse to a transcendent principle behind the world, a Archimedean point outside support. Marxism, for example, has shown potential for both (fall and salvation.) Has also facilitated a fall when he justified the inaction of what is fluid by nature (historical reality) but also has aspects that help to a healthy re-liquefying the world. This is where the effect of a world historical material can be in the consciousness of man when he catches the material varies, according to Lukacs, a collection cosist, as we said a few days ago, a dialectic uptake in line with the dialectic as a dynamic reality according to the Marxist perspective. Another thing is to what extent this dialectic again become a logos idealism (dialectical) a priori that it would be largely resolved by open approaches like Zubiri and Ellacuría.
In the case of the capitalist world Lukacs insists that what happens is that social relations (of production) have been crystallized in things and independent laws of consciousness at the time of capturing the world reflect and think. In this false world of laws that man breakaway fails to see as a work of his hand and, on the contrary, experienced as a fate and enforcement, conducting the only alternative is to create an interior that was born as a modern typically serves to place in dreams that do not touch the real world (who do not play to the historical reality, which help to reproduce them ideologically) (p.71). All of privacy quixotic contributes to the perpetuation of the given, but without it, the man of the capitalist world could not surely exist. Have to fake an embodiment for supporting a hard world to be left as is. Therefore, the refuge interior is downright dangerous. Inside the world is perceived as the inevitability of a law whose course is attended and, secondly, to a world of internal reactions that accompany the course. Thus Lukács explain the feelings to which we referred at the beginning of helplessness, loneliness, meaninglessness, isolation, existential angst. A whole literature that exploited this and a collection of experiences typical of modern humans are related, thus, with a specific structure of the world. This leads us to maintain that a change of reified as inhumane has historical and social structure could produce a peaceful effect on the tormented soul of bourgeois man. Many rebellions that only manage to materialize in domestic ramblings can be interpreted from this sort of learned helplessness that a psychologist would say, even more than the level of the psychic, because this is reality, human reality (ideological), and has, this respect, consistency metaphysics.
For example, Rousseau part of this dynamic interior with its appeal to "Nature." Lukacs says: "Nature means in this case truly be a man, the true essence of man, freed from the false mechanized society. Means the whole man as perfect in itself, which has passed or exceeds the tear in theory and practice, reason and sensibility, in form and matter, by an internal movement "(p. 72). Thus, Rousseau gives an insight into what happens and an attempt to answer to the problem of the split between the man and a law it has created in the world but that crystallizes and submits it to turn. Rousseau understands that particular society of modern man had taken a new slavery that leads him to ramble with a "nature" in which man may lie still performed. This "state of nature "is the fiction that a philosopher has to apply Geneva to catch the man who has lost in a world fallen , but this collection is a modern style of an idealized mode that hides the danger of sublimating and housing, against what appears and dialectically, the enemy who had just forced to develop such idealization. In Rousseau's idealism, as meritorious reveals a social evil, is, however, the shadow of the evil in the shape of your back. It is a kind of dialectic without overcoming of opposites that nevertheless could not be maintained without each other. Thus, Rousseau's idealism has an obvious hazardous leaks and even contrary to the effective transformation of reality. It is this ambiguous ingredient that characterizes Rousseau pedagogical approaches known as Summerhill school, repeating this activity in the real field of school education, a sort of pathos that accompanies many educational projects for well-intentioned but crashing the world.
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