This relation becomes conscious and is conceptualised. Because of this the inner logic of the movement of human society can be understood at once as the product of men themselves and from forces that arise from their relations with each other and which have escaped their control. There is one other concept in Lukacs's thinking that is a necessary component of the position he is articulating here. In his analysis of the effects bourgeois capitalism have produced in the world. Man becomes, in the true sense of the word, a social being.
Society becomes the reality for man.
The idea here, as noted elsewhere in this document with regard to Marxian ideology, is that capitalism, in its unfettered drive to exploit nature for the sake of economic growth and expansion, in its unbridled lust to create capital, has nearly succeeded in the annihilation of nature by transforming natural resources into the goods and commodities it manufactures and sells to the workers who produce those commodities. Marxists generally do not condemn capitalism for its unhindered destruction of natural reality, however, but only complain about the way in which the wealth generated by that destruction is distributed among the people who own the means of production, on the one hand, and the ones who produce the commodities through their labor, on the other. Even if it makes sense to factor the intervals of time in evolutionary theory down from tens of millions of years to a few generations or decades of historical time, it will not be clear that whatever happens in terms of social change in that restricted period of time can be legitimately referred to as evolutionary change. An example might be useful here in drawing a distinction between change in behavior as opposed to change in an evolutionary sense. I have noticed, for instance, that squirrels in New Orleans cross streets on the electrical wires above intersections and never do so at ground level.