Lukacs is key to the analysis of the "enigma of structure of the commodity" (p. 7). It is the enigma that, far from being a parcel of the social universe, is present in all the social universe, as a central structural problem that transcends the merely economic. The good points both to objective relations between men and their corresponding forms of subjectivity. Concerning the essence of the structure of the goods enter the Hungarian philosopher, "is based on a relation between people takes on the character of a society and, thus, a 'phantom objectivity' which, with its own strict laws, apparently conclusive the whole and sound, hide any trace of its essential nature, being a relation between men "(p. 8). This presupposes, of course, Marx's economic analysis. Lukacs What's remarkable is how he describes and relates to the capitalist economy many phenomena of consciousness, an awareness oppressed by not maintaining the dialectical movement of reality and reflection apparential limited to the same, can not explain the nature of the commodity fetish and can only think superficially. That is, the goods and freight traffic influence the internal life of the people.
To exit the spell of the good, thought should be overcome as quantitativist to proceed and acquire a qualitatively able to capture the nuances and the contents of reality, rather of numerical abstraction. It is in the capitalist mode of production where the goods invade all spheres of man and society, to a much greater degree than in the past (p. 9). This produces what Lukacs describes it this way: "(...) man faces its own affairs, with his own work as something objective, independent of it as something that will dominate himself for work laws beyond the human. And that happens from the point of view as from the subjective objective. Occurs objectively in the sense that it arises a world of things and thing-like relations crystallized (the world of commodities and their movement in the market), whose laws, though gradually will be known by men, they are always opposed invincible powers, autonomous in its action "(p. 11). The key to this reification is widespread, according to Marx, when the labor force that also becomes a commodity, what happens specifically in the capitalist mode of production. The consequences of this incident Lukacs: "The universality of the commodity-form conditions, as well as objectively subjective, an abstraction of human labor, which is something in the goods" (p. 12). The work is abstract, ie, something measurable in comparable amounts comparable. It breaks down and breaks into operations abstractly rational worker detaches entirely for your product and reduces it to a mechanical function repeatedly. Imposing the calculated human effort and expertise that breaks the connection with a complete final work product, which leaves the man who has been involved in its production. On this, says something very remarkable Marxist philosopher: "(...) the decomposition of the object of production means and necessarily at the same time tearing your subject. As a result of streamlining the work process, property and worker's human peculiarities are increasingly as mere sources of error rational relation to the functioning of these laws previously calculated partial abstract. Neither objectively nor in his behavior regarding the work process and the man appears as a true bearer of this, it is embedded as part machined in a mechanical system that is as something already complete and it works completely independent him, and whose laws must be submitted no will "(pp. 14-15). This quantitative formalization of Man has its parallel in time, it loses its qualitative (mutable, fluid) and crystallizes into homogeneous units accumulated, as things. It is a time substantivation involved, if we relate this to the Zubiri Ellacuría consideration and on time, down time at the level of basic material reality could be related to a reduction of humanity (life, society and historical reality) a mineral. Both philosophies, Zubiri and Marxist, agree on the reduction of humanity when it is imposed on society operation of legalism modeled natural mechanistic world. For Marxism, the work is not objectifying mission is to "humanize" nature, digest it to make it comparable to humans. For Ellacuría philosophy, natural, long ago we saw some time on this blog, remains integrated as an ingredient made a reality in higher forms, so do not be shy nature as such, but also reduces the man or the society as well, as claimed by social Darwinism (naturalistic fallacy). This exceeds, we can also qualify, a vision of nature that Marxism is perhaps isolated, unaware of the social.
labor and human activity, in principle positive, are in the Marxist reading, converted into a contemplative attitude that moves away from the character of activity. The man, as a contemplative attitude adopted both in knowledge and in its relationship with the world, assumes the fatalism of a world that imposes its rules externally ( Cartesian res extensa) and opposed to an interior in which the human subject is realized as passive knowledge, law-and quantifier ( cogitans Cartesian res.) Moreover, this process breaks down atomized society, as Lukacs notes: "(...) the mechanical breakdown of the production process also rips the links in the production 'organic' singular subjects joined labor in a community. Mechanization of production makes them, from this point of view, abstract isolated atoms, which are already partners in an organic way immediately, and their performances and events of work, but their cohesion is increasingly dependent solely on the abstract laws of mechanism in which they are embedded and that mediates their relations "(p. 16).
this degradation relates to the universalization of the commodity as a form of human relations in the work force also is converted into marketable commodity (employee). "A necessary condition of the process of commodification is that all the satisfaction of needs is met in the society in the form of traffic of goods" (p. 17), against feudal or slave model, for example. These are not previously there has been no market but the market reaches erected in social norm (what I would call moral also social). Thus, the spontaneous gives way to the regulated and calculable in every aspect of human life . The objects lose their vital character and reflect his abstract nature of being both an abstraction and rationalizing forms of human relations. For the first time ever, everything is governed by the laws governing the exchange of goods (business relationship). This transition from qualitative to quantitative is designated by the transformation of use values \u200b\u200binto exchange value. This could manifest itself for example, in the strangeness of some Native Americans about the relationship with the land by settlers as something marketable and convertible rental. This abstraction is seen especially in the capitalist cycle of reproduction consisting of money as such. It invests money for it to grow, having the property as a means. Money is, in fact, the merchandise goods.
This referred mainly to the world of economics is important in that, and here an important clue to study what happens when we educate, affects consciousness, reflected in concrete ways of thinking and interpreting reality. This is precisely what develops accurately Lukacs in History and class consciousness , in some chapters relevant to the pedagogy we are discussing. "Just as the capitalist system continuously produces and reproduces itself economically to ever higher levels and also penetrates the course of development of capitalism reified structure, more and more deeply, and constitutionally fatal, in the consciousness of men "(p. 20). An example would be attributed to the businessman who draws plenty of profits from their investments this fact to his genius, smell or good luck (or even to God's favor, as noted by Weber), ignoring the actual concrete process that this has resulted. The such interpretations that refer to good luck businessman who forget are hoaxes including the plundering that underlies all accumulation of money, which are partners to the inability to capture and dominate the reality, which is attributed operation so legalistic and rational and magical. "And as the economy of capitalism in the immediate stops by itself produced, and also happens to bourgeois attempts to become aware of the ideological phenomenon of reification" (p. 21). This is a look that stops (contemplative) in the immediacy of what appears. "(...) These thinkers [those trapped by the mystical and idealism of bourgeois society] aparienciales separate the empty forms of capitalist natural soil, the independent in protracted and timeless as the type of possibilities of human relations in general "(p. 21). Later: "(...) these thinkers did not go beyond mere description, and 'deepening' of the problem revolves around self and external aparienciales forms of reification" (21-22). This thinking also arises, for example, the rational systematization that is modern law, which is an attempt to formally regular, predictable way, all possibilities of human existence (p. 23). A reflection more contemplative character of the subject formalized now only be calculated, avoiding the non measurable (including himself) of reality.
Again, as we have seen that has been imposed in the English university post Bologna, impersonation of qualitative methods (individual teacher's content knowledge) as quantitative (estimation of excerpts from an article, statistics and rankings, the teacher as a mere agent of production, the student who learns at a computer, etc.).. This is the moral of the current English university, his conscience and epistemological method, if we follow the Marxist materialist approach, can connect with the capitalist mode of production and the commodity fetishism. Knowledge is treated as a commodity and also the professor who now is abstracted and considered in terms of its ability to contribute to the capitalist cycle Dinero-bienes/mercancías- More Money. This is what we have referred to as "proletarianization of the English faculty, which is given, remember, on two levels: ideological (awareness) and structural (reified human relations and domain for the production of goods by entrepreneurs and bankers). Furthermore, in the midst of widespread and totalitarian bureaucracy of education. In this sense, too Lukacs helps us to start our analysis with vocation practical theory: "The bureaucracy means an adjustment of lifestyle and work, and therefore also of consciousness, the economic and social assumptions of the capitalist economy (...) "(pp. 25-26). The bureaucracy is precisely the translation of the segmentation, abstraction and avoids the qualitative quantification we have said so recently in our posts in this blog. It embodies the separation of the labor force of personality of man, his transformation into a thing, an object which he must sell in the market. The market and its implementation in the university bureaucracy, in this case would draw only what interests the teacher and the knowledge and science, to reject the rest. Is this operation so that the current language of the English university bureaucracy is called "quality." Remember how after the fetish quality hides an entire invisible web of human relationships (commercial). In consciousness there would be a commonplace, surfacing and removal of domestic and castrates content knowledge. Again, the predominance of a look at average (mediocre) unable to grasp the depth of the facts and connections (context) to the whole. In fact, contrary what is said about transdisciplinarity, is increasingly punished who escapes from the margins assigned (department, area of \u200b\u200bknowledge, discipline) by the different committees that evaluate the merits and teacher quality. The model of teacher who is able to provide an integrated view of the world is annulled in this process whereby the teacher should show the market holds for the market. Again, in closing, point out how Lukacs stresses the interconnection between consciousness and social-economic structure: "The transformation of the business relationship into a thing of 'ghostly objectivity' can not therefore stop the conversion of all objects of necessity goods. It prints the whole structure of consciousness of man: their qualities and skills and to link left in the organic unity of the person and appear as 'things' that man 'has' and 'disposed of' just like the various objects external world. "
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