{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","title":"Digital Capitalism","author":null,"edition":null,"publisher":null,"year":null,"isbn":"2021022153","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","id":"50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","uuid":"50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","title":"Digital Capitalism","normalized_title":"digitalcapitalism","author":null,"edition":null,"publisher":null,"year":null,"isbn":"2021022153","isbns":["2021022153","9781032119182","9781032119205","9781003222149","2405518376"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":343,"navigation_url":"https://workshop.closeclaw.top/ai/book/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","title_url":"https://workshop.closeclaw.top/ai/title/Digital%20Capitalism","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","page_url":"https://workshop.closeclaw.top/api/ai/books/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed/page","search_url":"https://workshop.closeclaw.top/api/ai/books/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed/search"},"page":{"printed_page":147,"pdf_page":161,"physical_index":161,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"7ae3191a91f0309c7b9c1d9b374f2111127d82995457a69f0aa6e9a215242444"},"chapter":"DIGITAL CAPITALISM","content":"The critique of ideology and fetishism in everyday life is a common feature of the theories of Lefebvre and Lukács. Both established critical analyses of ideology, fetishism, alienation and gave significant attention to praxis and social struggles. Both thinkers have an interest in showing how critique and class struggle can undo fetishistic, reified consciousness and fetishism as such. Lefebvre and Lukács contributed both major insights to the development of Marxist humanism. For Lefebvre, Marxist humanism means to create and struggle for conditions where not simply possession of objects is important but that humans enjoy “the’richest’ relationship of joy or happiness with the ‘object’ – which can be a thing or a living being or a human being or a social reality” (CEL1, 156). Lukács points out that Marxist humanism means the total development of humanity, society, and human potentials, which implies the creation of a socialist democracy:\n\nIt is therefore the purpose of socialist democracy to penetrate the totality of human existence and to present its social nature as the product of the activity and participation of all men, stretching from everyday life to the most important question of society. (Lukács 1988, 102)\n\nLefebvre and Lukács share Marx’s understanding of socialism and humanism as “the real appropriation of human essence by and for man” (Marx, 1844, 296) so that the human being becomes a total human being that realises its full potentials (Marx, 1844, 299).\n\nFor Lefebvre (CEL2), ideology is “utilitarian and fetishist practice, which manipulates things” (243). Ideology is empirical consciousness that separates things from “activity and social relations” (243). It takes that which exists for granted and does not recognise its historical character (243). “It champions fetishism as valid consciousness” (243). Ideology is “fetishism in general” (CEL3, 53). Ideologies “are made of understanding and interpretation […] of the world plus a certain amount of illusion, and might bear the name of ‘culture’” (1971, 31). Ideology is part of culture. It is a form of culture. It is illusionary culture and the culture of illusion.\n\nEmpirical consciousness is Lefebvre’s term for what Lukács characterises as reified consciousness. Reified consciousness disregards “contradiction and antagonism”\n\nChapter Five | Communication in Everyday (Digital) Life\n\n147\n\nThe Communication of Ideology","previous_page":146,"next_page":148}