In the last chapter we saw how the Lukacsian concept of mediation treated of a socio-genesis which needed not only to be critically and creatively appropriated in analysis, but also continued into the future in order to avoid the tendency of bourgeois thought to become con templatively stuck in immediacy unable to move beyond the facts: immediacy was a process of mediation not conscious of itself. This practical-critical perspective was based on the Hegelian notion that the facts, i.e. what is, carry a higher meaning both in their mediation to the whole and to its genesis as well as its determinacy by its Other in the sense of the ‘universal’ goal the historical process acquires and tends towards. From this conception it follows for Lukacs that the standpoint of the proletariat is on a higher scientific plane since it at present embraces the abstract potentiality of a form of consciousness which history is preparing more fully to concretize in the proletarian victory. Lukacs’s philosophy of history and his theory of classconsciousness were essentially the same thing. In its time this con ception carried an absolute sociological certitude expressed in the celebrated concepts of the “empirically given” (psychologically describable) ideas which men form and the “imputed” consciousness of a class, “the appropriate and rational reactions ‘imputed’ to a particular typical position in the process of production” .1 For Lukacs, this perspective transcended pure description to yield methodo logically “the category of objective possibility” ,2 a position which was, in its future-orientation, not directly subject to challenge from empirical reference or falsification. It would be proved in practice.