La logique sociale (French Edition)

Henri Lefebvre

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Among his works was a highly influential, anti-Stalinist, text on dialectics called Dialectical Materialism Structuralism , especially the work of Louis Althusser. In , Lefebvre became professor of sociology at the University of Strasbourg , before joining the faculty at the new university at Nanterre in Following the publication of this book, Lefebvre wrote several influential works on cities, urbanism, and space, including The Production of Space , which became one of the most influential and heavily cited works of urban theory.

By the s, Lefebvre had also published some of the first critical statements on the work of post-structuralists , especially Foucault. Lefebvre died in In his obituary, Radical Philosophy magazine honored his long and complex career and influence:. One of Lefebvre's most important contributions to social thought is the idea of the "critique of everyday life," which he pioneered in the s.

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Lefebvre defined everyday life dialectically as the intersection of "illusion and truth, power and helplessness; the intersection of the sector man controls and the sector he does not control", [18] and is where the perpetually transformative conflict occurs between diverse, specific rhythms: It was the residual. Lefebvre argued that everyday life was an underdeveloped sector compared to technology and production, and moreover that in the mid 20th century, capitalism changed such that everyday life was to be colonized—turned into a zone of sheer consumption. In this zone of everydayness boredom shared by everyone in society regardless of class or specialty, autocritique of everyday realities of boredom vs.

This was essential to Lefebvre because everyday life was where he saw capitalism surviving and reproducing itself. Without revolutionizing everyday life, capitalism would continue to diminish the quality of everyday life, and inhibit real self-expression.

The critique of everyday life was crucial because it was for him only through the development of the conditions of human life—rather than abstract control of productive forces—that humans could reach a concrete utopian existence. Lefebvre's work on everyday life was heavily influential in French theory, particularly for the Situationists, as well as in politics e.

Also of interest

Lefebvre dedicated a great deal of his philosophical writings to understanding the importance of the production of space in what he called the reproduction of social relations of production. This idea is the central argument in the book The Survival of Capitalism , written as a sort of prelude to La Production de l'espace The Production of Space. These works have deeply influenced current urban theory, mainly within human geography, as seen in the current work of authors such as David Harvey , Dolores Hayden , and Edward Soja , and in the contemporary discussions around the notion of spatial justice.

Lefebvre is widely recognized as a Marxist thinker who was responsible for widening considerably the scope of Marxist theory, embracing everyday life and the contemporary meanings and implications of the ever-expanding reach of the urban in the western world throughout the 20th century.

Integrators

Lefebvre contends that there are different modes of production of space i. Lefebvre's argument in The Production of Space is that space is a social product, or a complex social construction based on values, and the social production of meanings which affects spatial practices and perceptions. This argument implies the shift of the research perspective from space to processes of its production; the embrace of the multiplicity of spaces that are socially produced and made productive in social practices; and the focus on the contradictory, conflictual, and, ultimately, political character of the processes of production of space.

The social production of space is commanded by a hegemonic class as a tool to reproduce its dominance see Antonio Gramsci. Lefebvre argued that every society—and, therefore, every mode of production—produces a certain space, its own space.

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The city of the ancient world cannot be understood as a simple agglomeration of people and things in space—it had its own spatial practice, making its own space which was suitable for itself—Lefebvre argues that the intellectual climate of the city in the ancient world was very much related to the social production of its spatiality.

Then if every society produces its own space, any "social existence" aspiring to be or declaring itself to be real, but not producing its own space, would be a strange entity, a very peculiar abstraction incapable of escaping the ideological or even cultural spheres. Based on this argument, Lefebvre criticized Soviet urban planners on the basis that they failed to produce a socialist space, having just reproduced the modernist model of urban design interventions on physical space, which were insufficient to grasp social space and applied it onto that context:.

These ideas lose completely their meaning without producing an appropriate space. A lesson to be learned from soviet constructivists from the s and 30s, and of their failure, is that new social relations demand a new space, and vice-versa. Castells' political criticisms of Lefebvre's approach to Marxism echoed the Structuralist Scientific Marxism school of Louis Althusser of which Lefebvre was an immediate critic.

Catherine Delcroix - La Faculté des Sciences Sociales de l’Université de Strasbourg

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