Accueil
https://fr.book4you.org/book/939508/d5d71d
"He had been an anti-Stalinist since his youth in Romania and through the 1960s had argued for a market socialism. Concurrently, he contested the structuralist, scientistic, and antihumanist theorizing infecting French left-wing circles in that tumultuous decade." (p.3)
"Alasdair MacIntyre, who declared him “the finest and most intelligent Marxist of the age,” and Jean Piaget, who characterized him as “a creator of ideas as one rarely meets in a lifetime” and “the inventor of a new form of symbolic thought.” (p.4)
"From Lukács’s theory of class consciousness and Piaget’s epistemology Goldmann fashioned his own idea of the “transindividual subject” of cultural and historical action. This
subject was composed of an ensemble of individuals, whose common “mental structures” came about as a consequence of their genesis within a common sociohistorical background. The true subjects of cultural creation or historical action were transindividual, according to Goldmann. The achievement of great authors—Pascal and Racine, for example—lay in the coherent elaboration in their works of the worldview implicit in the mental structures of a social group." (p.5)
"While he eventually attained secure academic status, he always remained something of an outsider and few of his leading students were French." (p.8 )
"In 1968, when Goldmann supported the worker-student revolt." (p.10)
"His friend and rival Henri Lefebvre." (p.10)
"Lucien Goldmann was born Sergiu-Lucian Goldmann on Kiseleff Street in Bucharest at 8 P.M. on June 20, 1913, and spent his youth in the town of Botosani, in the northeastern province of Moldavia. He later returned to the national capital to attend university. In the interim, Lucian, as his name was spelled in Romanian, was exposed to all that troubled a profoundly troubled country. Romania was an over-populated land, rife with conflict between town and country. Rural poverty was extensive and brutal. The peasantry, which composed some 78 percent of the population and was politically disenfranchised until after World War I, periodically expressed its grievances violently. Industrial development was slow, although postwar land reforms fueled a small commercial class and hurried a decline of the aristocracy. As of 1930 only 10 percent of the population could be classified
as proletarians.
Romanian society was characterized by an essential contradiction, argued Gherea in his book Neoserfdom (1910), a minor classic of Marxist literature on underdevelopment. In the aftermath of the various European revolutions of 1848, liberal ideas and institutions had been fostered in Romania, although without any corresponding social and economic development. The 1866 constitution gave joint legislative responsibility to the king and parliament, but left the land’s feudal structure in place. Politics was dominated by the Liberal and Conservative parties. There was, in brief, a bourgeois superstructure with a feudal base." (pp.16-17)
-Mitchell Cohen, The Wager of Lucien Goldmann. Tragedy, dialectics, and a hidden god, Princeton University Press, 1994, 351 pages.
"He had been an anti-Stalinist since his youth in Romania and through the 1960s had argued for a market socialism. Concurrently, he contested the structuralist, scientistic, and antihumanist theorizing infecting French left-wing circles in that tumultuous decade." (p.3)
"Alasdair MacIntyre, who declared him “the finest and most intelligent Marxist of the age,” and Jean Piaget, who characterized him as “a creator of ideas as one rarely meets in a lifetime” and “the inventor of a new form of symbolic thought.” (p.4)
"From Lukács’s theory of class consciousness and Piaget’s epistemology Goldmann fashioned his own idea of the “transindividual subject” of cultural and historical action. This
subject was composed of an ensemble of individuals, whose common “mental structures” came about as a consequence of their genesis within a common sociohistorical background. The true subjects of cultural creation or historical action were transindividual, according to Goldmann. The achievement of great authors—Pascal and Racine, for example—lay in the coherent elaboration in their works of the worldview implicit in the mental structures of a social group." (p.5)
"While he eventually attained secure academic status, he always remained something of an outsider and few of his leading students were French." (p.8 )
"In 1968, when Goldmann supported the worker-student revolt." (p.10)
"His friend and rival Henri Lefebvre." (p.10)
"Lucien Goldmann was born Sergiu-Lucian Goldmann on Kiseleff Street in Bucharest at 8 P.M. on June 20, 1913, and spent his youth in the town of Botosani, in the northeastern province of Moldavia. He later returned to the national capital to attend university. In the interim, Lucian, as his name was spelled in Romanian, was exposed to all that troubled a profoundly troubled country. Romania was an over-populated land, rife with conflict between town and country. Rural poverty was extensive and brutal. The peasantry, which composed some 78 percent of the population and was politically disenfranchised until after World War I, periodically expressed its grievances violently. Industrial development was slow, although postwar land reforms fueled a small commercial class and hurried a decline of the aristocracy. As of 1930 only 10 percent of the population could be classified
as proletarians.
Romanian society was characterized by an essential contradiction, argued Gherea in his book Neoserfdom (1910), a minor classic of Marxist literature on underdevelopment. In the aftermath of the various European revolutions of 1848, liberal ideas and institutions had been fostered in Romania, although without any corresponding social and economic development. The 1866 constitution gave joint legislative responsibility to the king and parliament, but left the land’s feudal structure in place. Politics was dominated by the Liberal and Conservative parties. There was, in brief, a bourgeois superstructure with a feudal base." (pp.16-17)
-Mitchell Cohen, The Wager of Lucien Goldmann. Tragedy, dialectics, and a hidden god, Princeton University Press, 1994, 351 pages.
