From Karl Mannheim, ed. by Kurt H. Wolff (New York, 1971), 269-70.
2.
Paul Kecskemeti, "Introduction" to Karl Mannheim, Essays on the Sociology of Knowledge , ed. and trans. by Paul Kecskemeti (New York, 1952), 11.
3.
Leading members of the "Reform Generation" were Mihály Vörösmarty, Sándor Petöfi, Lajos Kossuth, and István Széchenyi.
4.
A letter from Herbert Spencer served as an introduction to the first (1 January, 1900) number of Huszadik Szdzad. For several months in 1905, Jászi sojourned in Paris, where he studied French sociology first-hand.
5.
Márta Tömöry, UJvizeken járok: A Galilei Kör története (Budapest, 1960), photographic plate between pp. 48 and 49.
6.
Alexander's son Franz became an internationally known psychoanalyst.
7.
György Lukács, Magyar irodalom—Magyar kultúra, ed. by Ferenc Fehér and Zoltán Kenyeres (Budapest, 1970), 6.
8.
Georg von Lukács, Die Seele und die Formen/Essays (Berlin, 1911).
9.
György Lukács, Esztétikai kultura : Tanulmányok (Budapest, 1913), 8-9.
10.
Ibid, 10-11.
11.
See my article, "The Unexpected Revolutionary: Lukács's Road to Marx", Survey, xx ( 1974), 176-205.
12.
Lask (1875-1915) was a brilliant Neo-Kantian, greatly influenced by NeoPlatonism. Indeed, he prefaced his major work, Die Logik der Philosophie und die Kategorienlehre (1911), with a motto taken from Plotinus's sixth Ennead.
13.
Lukács, Die Seele und die Formen, 17-18.
14.
Lukács, Magyar irodalom , 103.
15.
On Ady, see my article, "Endre Ady's Summons to National Regeneration in Hungary, 1900-1919". Slavic Review, xxxiii (1974), 302-22.
16.
Lukács, Magyar irodalom , 48.
17.
Years later, Lukács wrote that "no matter how enthusiastic people were about Ady and made use of him as a battering-ram against reaction, he remained isolated, even within the movement connected with Nyugat", ("The Importance and Influence of Ady", The New Hungarian Quarterly , x (1969), 56). The two men met only once (István Hermann, Lukács György gondolatvilága (Budapest, 1974), 31).
18.
Though he is better known in the West as Bartók's librettist and as a pioneer theorist of the film, Balázs made his reputation in Hungary as a poet and dramatist.
19.
Founded in April 1904, Thália's aim, according to its bylaws, was "the presentation of those dramatic or other performable works of art, old and new, which are not included in the repertoire of Budapest's theatres, but which nevertheless possess great artistic or cultural value and interest". (Cited in Ferenc Katona and Tibor Dénes, A Thália története (1904-1908) (Budapest, 1954), 5.)
20.
The Holnap poetry anthologies were published by the Holnap Literary Society in 1908. As the title suggests, the poets included in the collections were regarded as heralds of a new literature.
21.
Lukács, Magyar irodalom, 8.
22.
Balázs's Halálesztetika ("Death Aesthetics"; 1907) was dedicated to Simmel.
23.
Lukács, Magyar irodalom, 53.
24.
This term was first used to describe the Lukács-Balázs alliance by Ferenc Fehér, "Balázs Béla és Lukács György szövetsége a forradalomib", Irodalomtörténet, n.s., i (1969), 317-46, 531-60.
25.
Anna Lesznai, Kezdetben volt a kert, ii (Budapest, 1966), 250. A member of the Lukács-Balázs circle, Anna Lesznai was Oszkár Jászi's first wife.
26.
A Szellem, i, no. 1 (1911).
27.
Szilasi made his philosophic reputation in Germany after the Second World War. His work constitutes an attempt to achieve a synthesis of the philosophies of Husserl and Heidegger.
28.
Hevesi had served as the Thália Theatre's artistic director.
29.
There is now an English translation: Georg Lukács, "On Poverty of Spirit: A Conversation and a Letter", trans. by John T. Sanders. The Philosophical Forum, iii (1972 ), 371-85.
30.
Lajos Fülep , "Uj Suso-kiadás", A Szellem , i (1911), 254.
The standard work on this intellectual revolt is H. Stuart Hughes's brilliant Consciousness and Society (New York, 1958).
35.
Karl Mannheim. "Letters to Lukács, 1910-1916", The New Hungarian Quarterly, xvi ( 1975), 95-102.
36.
At this time, Mannheim was planning a biography of Dostoevski. "I feel two men are very much part of our own times. Dostoevski and Ady. Is there anyone whose life allows us to learn more than theirs?" (ibid., 98).
37.
Ibid., 96.
38.
It is interesting to note that in The Legend of the Baal-Shem, Martin Buber had spoken of "the truth that all souls are one; for each is a spark from the original soul, and the whole of the original soul is in each" (Hasidism and Modern Man, ed. and trans. by Maurice Friedman (New York, 1966), 121).
39.
Mannheim, "Letters", 97.
40.
Ibid.
41.
Ibid., 98.
42.
The presence of Simmel can be felt in Lukács's Die Seele und die Formen and Balázs's Halálesztetika.
43.
Mannheim's judgment was not idiosyncratic; it was shared by no less a philosopher than Martin Heidegger. See the testimony of Hans-Georg Gadamer, Truth and Method (New York, 1975), 521n. For an excellent study of Simmel's philosophy, see Rudolph H. Weingartner, Experience and Culture: The Philosophy of Georg Simmel (Middletown, Connecticut, 1962).
44.
Károly Mannheim , "Georg Simmel, mint filozófus", Huszadik Század, ii (1918), 194 and 196.
45.
Mannheim, "Letters", 102-3.
46.
Béla Balázs, "Napói. 1899-1922", Magyar Tudományos Akadémia Könyvtára: Kézirattár (cited hereafter as MTAK:K), Ms 5023/19, p. 38 : 23 December, 1915.
47.
Interview with Professor Arnold Hauser in London, 28 August, 1971.
48.
The Free School of the Sociological Society offered courses for workers and advanced students on everything from personal hygiene and working-class history to modern literature.
49.
Balázs, "Naplói", MTAK : K, Ms 5023/19, p. 98: 28 May, 1917.
50.
Students of Mannheim's work are indebted to David Kettler, who first called attention to this lecture. See especially his Marxismus und Kultur: Mannheim und Lukács in den ungarischen Revolutionen (1918-19) (Neuwied, 1967).
51.
Logos was a journal devoted to the philosophy of culture. Its contributors included Edmund Husserl. Friedrich Meinecke. Heinrich Rickert, Georg Simmel, Ernst Troeltsch, Max Weber, and Lukács. Mannheim later added his name to this distinguished list.
52.
Károly Mannheim, Lélek és kultura (Budapest, 1918), 7.
53.
Ibid, 10.
54.
55.
In an essay written several years later. Mannheim again called attention to this sermon (Sociology of Knowledge, 250). Lukács had referred to it first—in "On Poverty of Spirit", 376.
56.
"Mary and Martha", in The Works of Meister Eckhart , ii. trans. by C. de B. Evans (London, 1952), 94-95.
57.
Karl Mannheim.Ideology and Utopia, trans. bv Louis Wirth and Edward Shils (New York, 1936), 90-91.
58.
Ibid, 92.
59.
60.
In an essay entitled "Aesthetic Culture" (1910), Lukács lamented the superficiality of modern culture. The makers of that culture, he argued, prized only technique, the creation of "moods". and "good writing". Because of the triumph of this aesthetic culture, there was "no architecture, no tragedy, no philosophy, no monumental painting, no authentic epic" (Esztétikai kultura, 12-30).
61.
Here Mannheim acknowledged that there was some kind of relationship, as yet problematic, between cultural and social forms. While he credited Marx with this important discovery, he hastened to add that he and his colleagues rejected the "Uberbau" theory (Lélek és kultura, 24). For the young Mannheim, as for most European intellectuals of the fin de siècle, Marxism was merelv one of the more sophisticated expressions of positivism.
62.
Ibid., 19. Lukács and the members of his circle rejected the idea, current among Marburg Neo-Kantians such as Paul Natorp, that Kant had been some sort of psychological empiricist who had sought to put an end to metaphysical thinking. See for example György Lukács, "Leopold Ziegler". A Szellem, i (1911). 256.
63.
Balázs, "Naplói". MTAK:K. Ms 5023/19, p. 98.
64.
On the evolution of Jászi's thought, see mv article. "The Moralist as Social Thinker: Oszkár Jászi in Hungary. 1900-1919", in Walter Laqueur and George L. Mosse (eds). Historians in Politics ( London, 1974), 273-313.
65.
Oszkár Jászi , "Mannheim Károlv: Lélek és kultura". Huszadik Század, i (1918), 192.
66.
Balázs, "Naplói", MTAK:K, Ms 5023/20, p. 17: 15 July. 1918.
67.
Béla Fogarasi , Konzervativ és progressziv idealizmus (Budapest, 1918). 17.
68.
Ervin Szabó, Imperializmus és tartós béke (Budapest, 1917). 51.
69.
On the revolutionary years 1918-19, see Iván Völgves (ed.). Hungary in Revolution, 1918-1919 (Lincoln. 1971) and Rudolf L. Tökés, Béla Kun and the Hungarian Soviet Republic (New York, 1967).
70.
Horváth's Magyar századforduló: A második reformnemzedék története (1896-1914) (Budapest, 1961) is the only book to treat the counter-culture as a whole.
71.
Cited in David Kettler, "Culture and Revolution: Lukács in the Hungarian Revolutions of 1918-19", Telos, no. 10 (1971), 70n.
72.
See my "Unexpected Revolutionary".
73.
Georg Simmel, On Individuality and Social Forms, ed. by Donald N. Levine (Chicago, 1971). 393. Lukács's revolt against form began with "On Poverty of Spirit".
74.
Károly Mannheim , "A háboru bölcseletéhez", Huszadik Szdzad, ii (1917), 417.
75.
Eva Gábor, introduction to Mannheim, "Letters", 94.
76.
Mannheim probably emigrated early in 1920. According to Yvon Bourdet, he helped Lukács escape to Vienna in October 1919 (Figures de Lukács (Paris, 1972), 44n).
77.
Cited in Mannheim, "Letters", 104n.
78.
Kecskemeti. "Introduction" to Mannheim, Sociology of Knowledge , 11.
79.
Karl Mannheim , Essays on Sociology and Social Psychology, ed. by Paul Kecskemeti (London , 1953), 47.
80.
Ibid, 68-69.
81.
Ibid, 16.
82.
Ibid., 17. A. year earlier, in a review of Lukács's Die Theorie des Romans (1920), Mannheim observed "The Middle Ages always took the road from the higher to the lower; only Descartes established the fatal principle that the whole must be derived from its parts, the higher from the lower" (From Karl Mannheim, 5).
83.
Mannheim, Sociology and Social Psychology, 17n.
84.
For another reference to this article, see Karl Mannheim, Essays on the Sociology of Culture, ed. by Ernest Manheim and Paul Kecskemeti ( London, 1956), 40.
85.
Béla Zalai , "A filozófiai rendszerezés problémája". A Szellem, i (1911), 167.
86.
Ibid, 166.
87.
Ibid, 182-4.
88.
Ibid, 185.
89.
In his review of Lukács's Die Theorie des Romans, Mannheim maintained that intellectual phenomena could be explained in more than one frame of reference. Although various conceptual systems might refer, "dogmatically speaking", to the same object, "each approaches it from a different point of view, and thus emphasizes another side of it. Deeper critical reflection, however, shows that all these different explanations actually correspond to different logical objects" (From Karl Mannheim, 3).
90.
In a book-length study now in preparation, I plan to examine in detail Heidegger's influence on Mannheim. My purpose here is merely to identify the philosophic tradition to which Ideology and Utopia was heir.
91.
It is worth noting that the motto for this essay was taken from Meister Eckhart (Martin Heidegger, Friihe Schriften (Frankfurt am Main, 1972), 357).
