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P. 203. Ibid. p. 277. 40 and the Austro-Marxists- concerning the changes in the economic structure or in the class system. Indeed Korsch made no reference at all to the Austro-Marxists, to Bernstein's ideas, or to any recent economic or sociological studies; Marxism, in this exposition, is quite distinctly a mid-nineteenth-century doctrine, defined mainly by contrast with the political economy of Adam Smith and Ricardo. Later on, Korsch abandoned Marxism altogether, though without subjecting it to a systematic criticism; 1 and he seemed to return to a philosophical view of society, but one which had a more personal, subjective character.
2 George Lichtheim, From Marx to Hegel (London: Orbach & Chambers, 1971) p. 2. The first essay in this volume provides an excellent account of the conditions which encouraged the growth of a Hegelianised Marxism during the 1930s, and again after 1945 when the influences of Hegel's philosophy and of phenomenology were given a new lease of life in existentialism. 42 links the Frankfurt philosophers with the Young Hegelians, namely, the absence of the working class. Marx had gone beyond the Young Hegelians in formulating a philosophy of praxis, a conception of practical-critical activity, through his discovery of the proletariat as a material force in social life in which revolutionary activity and theoretical criticism were, or would become, united.
He goes on to review, especially in chapter 9, on 'revolutionary teleology and ethics', some of the major questions with which such an ethical theory would have to deal. Lukacs had the intention of writing a systematic work on Marxist ethics, but he was unable to finish more than the long introductory section dealing with ontology (see Istvan Meszaros, Lukacs' Concept of Dialectic, London: The Merlin Press, 1972, pp. 6-7). Some of the most illuminating writing so far on Marxist ethics is to be found in the essays of Leszek Kolakowski, Marxism and Beyond (London: Pall Mall Press, 1969), particularly those on 'responsibility and history'.