Terry Eagleton (1997), 'Ideology and its Vicissitudes in Western Marxism' in, Slavoj Zizek, ed., Mapping Ideology, London: Verso, pp. 179-226.
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Georg Luk‡cs (1976), History and Class Consciousness: Studies in Marxism, (1922) trans. Rodney Livingstone, Cambridge, Mass.: MIT Press.

Georg Luk‡cs takes the idea of revolutionary consciousness in as much the social transformation renders 'reflects' or 'fits' the history to which it is bound (Eagleton, 1997: 179). Unlike false consciousness, consciousness in this sense can be seen to be a positive transformative force synchronous to the reality it seeks to change. False consciousness as a description of the lag between the way things are and the way we know, does not take sufficient account of the process of the way when we know something it has already transformed into something else by the act of knowing it. This is 'self-knowledge' in as much as to know something is a recognition of the change this has brought about in knowing - this is emancipation through self-knowledge, in other words. In this sense (and evoking Hegel), consciousness is performative, active and dynamic.

In Luk‡cs's History and Class Consciousness (1976) written in 1922, addresses these issues in taking consciousness to consist of both thought and creativity - and rejects the simple correspondence between false consciousness and ideology. Ideology in the negative sense, demonstrates through reification the ability to separate the seemingly autonomous parts from the systemic whole, to see isolated parts as opposed to society as a whole. Luk‡cs proposes that a truer recognition is the social whole, within which the proletariat can be seen to be positioned oppressively - what he calls 'the problem of totality' (1976: 151). He develops the idea of 'self-reflection' to counter the difficulties of both knowledge as external to history that appears to be the case with orthodox Marxist science (Eagleton, 1997: 181). To put things into perspective, a view of the social system as a whole is required as well as partial views within it. Despite the now contentious idea that the proletariat alone holds the potential for emancipation (the bourgeois class cannot see the whole), the emphasis is both with the particular and the general without which an understanding of social conditions cannot be grasped. For instance, globalisation should be understood in these terms. 

For Luk‡cs, the commodity-form dominates all aspects of society through reification, dehumanising human existence. Eagleton explains this in terms of Lukacs's concept of totality:
'The "wholeness" of society is broken up into so many discrete, specialized, technical operations, each of which comes to assume a semi-autonomous life of its own and to dominate human existence as a quasi-natural force.' (1997: 183)
Through reification, the human subject is left without recognition of the larger system in which they co-exist nor their potential creative practice or praxis - which is only possible once the effects of reification are recognised. In Hegelian terms, recognition of this would be a unification of subject and object within history. Through dialectics, subject and object are united through understanding and transformation. Eagleton explains that in effect, Luk‡cs has adopted Hegel's 'absolute idea' for the proletariat and that through the dialectical method truth can eventually be found in the whole - 'it is only by the operations of dialectical reason that such static, discrete phenomena can be reconstituted as a dynamic, developing whole' (1997: 184). In such a way, our everyday experience of false consciousness can be made true and whole. Luk‡cs's interpretation of this is that reification can be dealt with in a similar dialectical way and eventually overcome (here lies a problem inherent in Hegelian dialectics of course - that of 'totalising' resolution). It is worth adding here that Luk‡cs's work is criticised heavily for being idealist, even 'essentialist' (Eagleton, 1997: 185), in as much as it centres everything on reification and the Hegelian idea of totality at the expense of other lasting contradictions. 

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