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Translator’s Note Bibliographical details are presented in the original in a partial and unsystematic way, and wherever possible I have endeavoured to complete and standardize this information Preface by Michel Trebitsch Status about this book 1. If Henri Lefebvre can be placed alongside Adorno, Bloch, Lukács or Marcuse as one of the main theoreticians of ‘Critical Marxism’, it is largely thanks to his Critique of Everyday Life (Critique de la vie quotidienne). Reason of Little appriated 1.1 Lefebvre has something of the brilliant amateur craftsman about him 1.2 something capricious 1.3 It because of Lefebvre’s style,between flexibility and vagueness His thought processes are like a limestone landscape with underground rivers which only become visible when they burst forth on the surface. At the chronological and theoretical intersection of his thinking about alienation and modernity, Critique of Everyday Life is a seminal text, Henri Lefebvre or Living Philosophy’ 1. Published in 1947,With this book, wrote Kanapa, ‘philosophy no longer scorns the concrete and the everyday’. By making alienation‘the key concept in the analysis of human situations since Marx’, Lefebvre was opening philosophy to action: taken in its Kantian sense, critique was not simply knowledge of,everyday life, but knowledge of the means to transform it. 3,The published time of this book is significant and equivocal. And the fate of the book itself. 4,He emerged as an original Marxist thinker. Influenced by Sartre’s definition of existence as the reconciliation between thinking and living. 5,Critique of Everyday Life is an essential document on the construction of a critical Marxism of this kind, and completely out of line with official arguments. 6, Henri Lefebvre’s originality lies in an unshakeable determination not only to reconcile Marxism and philosophy and to endow Marxism with philosophical status, but also to establish Marxism as critical theory, i.e. as both philosophy and supercession of philosophy. 7, The plan to write a Critique of Everyday Life began at least as early as La Conscience mystifiée. 8,Lukacs ‘s influence Life is unique ‘Man must be everyday, or he will not be at all’ Critique of everyday life leads to the revolution of everyday life. Praxis. revolutionary’way, led him to effect his own ‘reversal’ of ontology and Marxism. 1. The first stage of this reversal was via the avant-garde. 2. Total revolt was replaced by the ‘return to the concrete’. 3. Lefebvre felt that through the theory of alienation and in dialectical method he had discovered how to link the categories of unity,totality and reality. In the beginning was his quest for origins: right from the start he saw the mysterious and the holy as something deeply human, and it was only after arduously searching for this original unity, forever lost, in religion and in philosophy that Lefebvre realized that it could be found in Marxist supersession. Conclusion 1, Thus alienation appears as a historical process of down-grading, of loss of this ancient ‘human plenitude’, by virtue of a dual movement of separation and abstraction: on the one hand, a separation of the social and the human, culminating in the division of labour and specialization of spheres of human activity; on the other hand, an increasing abstraction of human actions stripped of their living substance in favour of signs and symbols. 2.Lefebvre’s critique of everyday life took up arms on two fronts: the first aim was to convince Marxists – at a moment when Zhdanovism was in full spate – of the value of an analysis of superstructures based on the concept of alienation; the second, to demonstrate to philosophers that the trivial should not be exempt from philosophical scrutiny.