I started reading the first volume of The Principle of Hope of Ernst Bloch's that I have about 300 pages and is inspiring me to see a certain similarity even more of that thought he saw between the approaches previously ellacuriano Zubiri-conceptions and Marxism in "hot" by using the known concept that could apply Bloch, bridging some differences, also Lukács. For Lukacs it highlights the possibility that the consciousness in which we grasp the reality on the subject is able, out of ideological dynamics and blockers have been described in previous posts, to capture the dynamic dialectic of reality and, within this dynamic, a number of trends found in the reality (historical). This is what raises the Hungarian thinker when it deals with the confrontation of thought with the contradictions found in reality and in particular in the economy. He notes: "When the theory, as knowledge of reality, shows a way to overcome these contradictions, it does show the actual trends the process of social development which are expected to overcome these contradictions in social reality in a real in the further course of social process "(pp. 84-85). Both Lukacs as we Bloch certainly a dialectical dynamic principle, as we saw, is not the only dynamic as real as for Zubiri-Ellacuría, but you can certainly speak of a finding of actual trends in the world, immanent therefore why the world manifest a potential or ongoing projects, conduct that would overcome the contradictions and divisions observed as a subject-object or theory-praxis. Anyway, as we discuss in detail this time much more satisfactorily resolved and explained by Bloch in a way that bears a striking resemblance to the approach ellacuriano of historical reality as openness and possibilities that in carrying out one or the other start new routes and new opportunities for both.
It is clear that something in the book History and class consciousness is repeated enough and that we have discussed in this blog. That is, the scientific methodology of natural science itself is not valid to apply as is the study of society. The claim that this is so typical of most crude positivism, hide the need for bourgeois consciousness understand their world as the world. That is, as immutable and eternal understand the current configuration (quota) of the given. With this look is impossible to find seeds in reality point to a possible overcoming of it is given on the surface of the facts. Missing among other things, the utopian element as understood and described in its positive sense Ernst Bloch in the work that discuss later. This is a collection of hints at the real possibilities from the capabilities that have been achieved in humans, and given the knowledge that holds its own from beyond itself, as a kind of second roof that rises above the roof visible in the first place. It is therefore now insist that through reading of Bloch, easier to relate these three philosophies: Lukács, Bloch and Ellacuría. But above all, Bloch and Ellacuría. In any event, the highlight of the three is that the key to history is the story itself, compared to the philosophies of the history of bourgeois court (Comte) for example. This view is located outside transcendent reality in a way that metaphysical force as a brace in an attempt to stop a moment and objectify the process of historical reality. The principle and seeks to explain the story is actually a veil that obscures their correct and specific uptake, which requires a dynamic (dialectical Marxist or structural-relational Zubiri). It establishes a moment of what is flowing as an absolute that attempts to capture and stop this flow. Thus, only when removing these veils that thought makes reified bourgeois history, truly understands history, according to Lukacs. "So the dialectical method, while tearing the veil of eternity of the categories, must also dissolve its strength Cosic, in order to clear the way to knowledge of reality" (p. 90). Later he says: "The inability to penetrate the object itself takes time, and intellectual expression, the idea of \u200b\u200ba transcendent driving forces that build and set in a mythical reality, the relationship between objects, our relationships with them, their transformation in the historical process "(p. 94). In this mythology the concept includes Lukacs, of course, the usual praises Hegel and turned upside down by Marx and Engels gave the Hegelian philosophy. It is a subjective spin on the real dynamism is contained in the individual limits of private conscience of the subject, producing the typical bourgeois phenomenon of ethics as something private, as a sort of individual moral purity of a world split runs with a fatality attends impotent the subject (p. 95). It is at this level of Single anthropological in which Feuerbach stops as Marx in his continuation of the movement initiated by Feuerbach, as indicated by both Lukacs (p. 95) and Bloch. The reality that surrounds and constitutes man is no longer out of him (Feuerbach) is outside the individual and has a social and historical nature (Marx). So what is man wraps his activity at the same time is determined. Man is, therefore, subject and object of historical events, so that by becoming aware of it are overcome particular forms of the given and the sky can be glimpsed possibilities that emerge from the same die. There is a reality in which the possibilities are intermingled and actually given, which has some obvious similarities in this with the point raised by Zubiri-Ellacuría. Feature of reified consciousness is, by contrast, see only what is given and ignore the opportunities advertised. Thus, the configuration of society comes to constitute falsely the reality for the man (p. 96).
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