命題の形式について

Post festum

If anyone opens his mouth and promises to state what God is, namely God is -- God, expectation is cheated, for what was expected was a different determination; and if this statement is absolute truth, such absolute verbiage is very lightly esteemed; nothing will be held to be more boring and tedious than conversation which merely reiterates the same thing, or than such talk which yet is supposed to be truth. Looking more closely at this tedious effect produced by such truth, we see that the beginning, 'The plant is-,' sets out to say something, to bring forward a further determination. But since only the same thing is repeated, the opposite has happened, nothing has emerged. Such identical talk therefore contradicts itself. Identity, instead of being in its own self truth and absolute truth, is consequently the very opposite; instead of being the unmoved simple, it is the passage beyond itself into the dissolution of itself.

哲学者は宴の後で（post festum）でやってくる ——カール・マルクス
「1840年代の若いへーゲル学徒たちをヘーゲル自身から分つものは、歴史は〈創られる〉という確信であった。それは過去におけるように盲目にではなく、完全な意識においてである。——なぜなら、人は意識していなくとも、つねに自分自身の歴史をある意味では〈創っている〉からである。マルクスは、この時期にこの問題でヘーゲルと縁を切った唯一の革命的人間ではなかったが、彼（→ルカーチ、引用者）がなしとげたこの決裂は、世界史的な意味を帯びている。なぜなら、それは、世界を変革するという目的をもつ理論を実践とかみ合せたからである。マルクスの思想は、彼の後継者たちによって稀薄にされてしまい、1914年のヨーロッパ社会主義の進化論的見解のなかには殆ど認められないのであるが、この次元でのマルクスの思想を回復することによって、ルカーチは、1845年にすでに〈フォイエルバッハ・テーゼ〉として述べられている命題の論理に従っている」（リヒトハイム 1973:36）。

Hegel had synthesized Vico's approach with the creed of the Enlightenment, but while he abandoned the belief in a cyclical motion, he retained the conviction that Spirit comes to self-consciousness in philosophy only after an epoch has reached its term : Minerva's owl flies out at dusk, as he put it in the preface to his Philosophy of Right; or, to cite Marx's rather less flattering characterization of Hegel's procedure, "The philosopher comes post festum." What distinguished the Young Hegelians of the 1840s from Hegel was the conviction that history could be made: not blindly, as in the past-for of course men had in a certain sense always "made" their own history, though they had not been aware of it-but with full consciousness. Marx was not the only radical of his time who broke with Hegel on this issue, but the rupture he effected assumed world-historical significance because it meshed with the theory and practice of a movement that aimed to transform the world. In recovering this dimension of Marx's thought, which had been diluted by his followers and was barely recognizable in the evolutionist outlook of European socialism in 1914, Lukacs followed the logic of an argument already set out in the 1845 Theses on Feuerbach. - Lichtheim 1970:22-23.

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文献

この引用の文献は、リヒトハイム、ジョージ『ルカーチ』古賀信夫訳、新潮社、1973年（George Lichtheim, 1970. George Lukacs. New York : Viking Press.）

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