By many of those who were looking for a sophisticated Marxist philosophy, History and Class Consciousness was judged to be a supremely important book (as for example by Karl Korsch and Ernst Bloch, see Bloch 1923). The party orthodoxy, however, was not quite so enamored. In Germany and Hungary, party intellectuals such as Hermann Duncker and Laszlo Rudas disapproved of the book because of its idealist tendencies, culminating in its condemnation by Grigory Zinoviev in his opening address to the June 1924 World Congress of the Third International (Arato and Breines 1979: 180). Lukács’ hastily composed 1924 study about Lenin (see 1924) finally resolved the tension between a Luxemburgian view of revolutionary politics as an expression of the spontaneity of the proletariat and a Leninist conception of the party as vanguard agent—a tension which characterizes History and Class Consciousness (see Feenberg 1988)—in favor of the latter. Thus, already at this point in time, Lukács revises his views in the face of orthodox criticism, anticipating a theoretical development towards a more traditional form of Marxism to which he subscribes for the remainder of his life (see also the unpublished defense of History and Class Consciousness in 1925a and Löwy 2011).