Reading the young Marx converted Marcuse from Heidegger toward total revolution

Evidence

It was when he read the 1844 Manuscripts' of the young Marx, however, that Marx became truly significant to Marcuse for the first time, even more significant than Heidegger or Dilthey. The young Marx, in Marcuse's eyes, was implementing concrete philosophy and demonstrating that capitalism was not merely an economic or political crisis but a catastrophe for the human essence. What was required was therefore not just economic or political reform, but a total revolution. — <cite>Rolf Wiggershaus, The Frankfurt School, 18</cite> (#corroborates`, via linked claim)

If, however, Heidegger must be complemented by Marx, so too should Marxism become phenomenological. … Marxism must also abandon its traditional belief that the ideological superstructure was a reflection of the socio-economic substructure. … Nor must a dialectical phenomenology try to investigate nature as it does history. Here Engels had been wrong. Natural being was different from historical being; mathematical, nondialectical physics was valid in its own sphere. … This, it should be added, was a point Lukacs made in History and Class Consciousness, as Marcuse acknowledged; it demonstrated the distance of their thinking from the more “scientific” Marxism of Engels and the orthodox Marxists of the Second International. — Martin Jay, The Dialectical Imagination, 274 (#exemplifies, via linked claim)

To the extent that Marcuse was unfaithful to Heidegger, it was only because he discovered other philosophers whose tremendous concretion' outdid Heidegger's: Dilthey and Hegel. But all of them were overshadowed for Marcuse by Marx when he discovered the Economic and Philosophical Manuscripts’ of 1844, which were published for the first time in 1932 as part of the Marx-Engels Complete Works (MEGA). … In his essay, New Sources for the Basis of Historical Materialism', published in 1932 in the journal Die Gesellschaft (Society), edited by Rudolf Hilferding, Marcuse offered one of the pioneering interpretations of the Paris Manuscripts. He saw in them a laying of the philosophical foundations for economics in the sense of a theory of revolution’i.e. Marx’s ontology, as we might call it by analogy with his book on Hegel. — Rolf Wiggershaus, The Frankfurt School, 419 (#expands, via linked claim)

Categorization

• XREF: connects to: Reading the early Marx turned Marcuse from Heideggerian existentialism toward revolutionary theory. — Rolf Wiggershaus, The Frankfurt School: Its History,…, 18; Marcuse’s early project merged Heideggerian phenomenology with Marx against Engels’ naturalism — Martin Jay, The Dialectical Imagination: A History…, 274; Horkheimer steered Marcuse from Heideggerian phenomenology toward critical Marxism — Martin Jay, The Dialectical Imagination: A History…, 283 (+2 more)

Broader Connections

• Reading the early Marx turned Marcuse from Heideggerian existentialism toward revolutionary theory. #corroborates (1.00) — Rolf Wiggershaus, The Frankfurt School, 18
• Marcuse’s early project merged Heideggerian phenomenology with Marx against Engels’ naturalism #exemplifies (0.75) — Martin Jay, The Dialectical Imagination, 274
• The 1932 publication of Marx’s Paris Manuscripts pivoted Marcuse from Heidegger to Marx #expands (0.75) — Rolf Wiggershaus, The Frankfurt School, 419
• Horkheimer steered Marcuse from Heideggerian phenomenology toward critical Marxism #contradicts (0.70) — Martin Jay, The Dialectical Imagination, 283