Unavoidable and central in the social

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Praxis of subjects, they have real social power , showing that ontological criticism is necessary for this analysis. Considering that subjects in their praxis reproduce social structures, and that these structures produce and need false ontological representations on the part of subjects, only an ontological critique can break the vicious circle that frustrates projects for a more humane world. Therefore, we reach the conclusion that genuine criticism is ontological criticism, and that the restoration of the critical dimension of marxist thought, according to lukács, presupposes the restitution of its ontological dimension (duayer, escurra and siqueira, 2013). Only work is the essentially intermediate category, the material bond and objective between the human being and nature and, for this reason, it is the founding and mediating category par excellence, marking the transition from the biological being to the social being.

The essence of work firstly arises in the midst of the struggle for existence” and, “secondly, […] All its stages are products of its autonomous activity”. The intermediate character constitutes the interrelationship between human beings (society) and nature (both inorganic and organic) for the production of objects useful to America Cell Phone Number List life (use values). (lukács, 2004, p. 58). For lukács (2012), work gives rise to a double transformation. On the one hand, the human being who works is transformed by his work, acts on external nature and modifies, at the same time, his own nature. It develops “[…] The powers that are latent in it […]” and subjects the forces of nature “[…] To its own control” (lukács, 2012, p. 199). On the other hand, objects and forces of nature are transformed into means of work, objects of work, raw materials, etc. The man who works “[…] Uses the mechanical, physical and chemical properties of things to subject other things to his power, acting on them in accordance with his purpose” (lukács, 2012, p.




Natural objects, however, continue to be in themselves what they were by nature, to the extent that their properties, relationships and bonds, among others, exist objectively and independently of man's consciousness. Therefore, it is only through knowledge and work that they can be set in motion and converted into useful things. For lukács (2004, p. 80), the category of work “[…] Constitutes the realization of a teleological setting that gives rise to a new objectivity (products of work), which implies its tendency towards continued development and highlights the non-epiphenomenal character of consciousness”. The world of forms of consciousness and their contents are not seen as an immediate product of the economic structure, but of the totality of social being. The determination of consciousness by the social being is understood in its most general sense (marx, 2008). Marxian ontology is precisely aimed at reflecting and expressing man in his real form.

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