[Marxism] Fwd: [New post] The works of Henri Lefebvre

Andrew Stewart hasc.warrior.stew at gmail.com
Wed Aug 2 18:53:42 MDT 2017

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From: The Charnel-House <donotreply at wordpress.com>
Date: Wed, Aug 2, 2017 at 8:38 PM
Subject: [New post] The works of Henri Lefebvre
To: hasc.warrior.stew at gmail.com

Ross Wolfe posted: "Henri Lefebvre’s work spans a variety of disciplines
and fields, ranging from philosophy and sociology to architecture and
urbanism. Obviously, this relates to a number of the themes discussed on
this blog. A past entry featured Alfred Schmidt's laudatory"

New post on *The Charnel-House*
<https://thecharnelhouse.org/?author=1> The works of Henri Lefebvre
<https://thecharnelhouse.org/2017/08/02/the-works-of-henri-lefebvre/> by Ross
Wolfe <https://thecharnelhouse.org/?author=1>

Henri Lefebvre’s work spans a variety of disciplines and fields, ranging
from philosophy and sociology to architecture and urbanism. Obviously, this
relates to a number of the themes discussed on this blog. A past entry
featured Alfred Schmidt's laudatory essay
dedicated to Lefebvre, which I urge everyone to read. Roland Barthes, in
his *Mythologies*, defended his contemporary against "criticism blind and
dumb" in the press: "You don't explain philosophers, but they explain you.
You have no desire to understand that play by the Marxist Lefebvre, but you
can be sure that the Marxist Lefebvre understands your incomprehension
perfectly, and above all that he understands (for I myself suspect you to
be more subtle than stupid) the delightfully 'harmless' confession you make
of it."

Lefebvre blazed a path, moreover, in the theoretical inquiry into "everyday
life," taking up a thread from the early Soviet discourse on the
transformation of "everyday life" [*быт*] and Marx's musings on "practical
everyday life" [*praktischen Werkeltagslebens*]. Trotsky had authored a
book on the subject in the 1920s, under the title *Problems of Everyday
and the three-volume *Critique of Everyday Life* by Lefebvre, released over
the course of four decades (1946, 1961, and 1981), can be seen as an
elaboration of its themes. Eventually, inspired by this series, the
Situationist upstar Raoul Vaneigem would publish *The Revolution of
Everyday Life*
(1967), while the Catholic theorist Michel de Certeau released two volumes
of *The Practice of Everyday Life* (1976

Russell Jacoby passingly remarked in his excellent *Dialectic of Defeat:
Contours of Western Marxism* (1981) that "Lefebvre's career in France
recapitulates the general development of Western Marxism." He continued:
"Lefebvre left the French Communist party only after 1956, but his earlier
activities and writings betrayed a commitment to unorthodox Marxism. He
belonged to a group called 'Philosophies,' which briefly (1925-1926) formed
an alliance with the surrealists. With Norbert Guterman he translated
Hegel, Lenin's Hegel notebooks, and early Marx. He also wrote with Guterman
a book that represented a high point of French Western Marxism in this
earlier period, *La Conscience mystifiée*. Published in 1936, the title
itself hints of *History and Class Consciousness*… rewritten in the context
of the struggle against fascism."

George Lichtheim in his survey of *Marxism in Modern France*
(1966) likewise heaped praise upon Lefebvre, describing him as follows:

The Marxian concepts of "alienation" and "total man" were already central
to Lefebvre's interwar reflections, from the time he came across Marx's
early philosophical writings. The "Paris Manuscripts" of 1844 had been a
revelation for Marxists of Lefebvre's generation; and the echo of this
discovery resounds throughout the concluding chapter of *Le Matérialisme
dialectique*: first published in 1939, when — as the author remarked in
1957 — communists still tended to express disdain for the topic. Though
politically orthodox, Lefebvre in 1939 was already going against the
official line, which in those years was based on the Leninist
interpretation of Marxism as a doctrine centered on the analysis of
capitalism's political and economic contradictions. In fairness it has to
be remembered that this was itself a reaction to the academic habit of
treating Marx as the author of a heretical philosophy of history. Under the
impulsion of the Russian Revolution and Leninism, this approach gave way
after 1917 to the realization that Marxism was meant to be a theory of the
proletarian revolution. As usually happens in such cases, the discovery was
accompanied by an impatient rejection of all nonpolitical interests, and in
particular of long-range philosophical speculation centered on Marx's
youthful writings. When Lefebvre in 1957 recalled that between 1925 and
1935 French Marxists like himself had discovered the immediate political
relevance of their own doctrine, he went on to note that the great economic
crisis of 1929-1933, and the practical problems facing the USSR ,
reinforced the stress on the politico-economic theme: not indeed
"economics" in the conventional academic sense, but the political economy
of capitalism and socialism. A writer concerned with topics such as
alienation and *l'homme total* could not in the circumstances expect a
sympathetic hearing even from political friends.

Others point out that Lefebvre by no means rejected the teachings of Lenin
when it came to Marx and Marxism, however. Daniel Bensaïd also recalled
that in 1947, "Lefebvre had published a book (unjustly forgotten) on
Lenin's thought." Kevin Anderson, the Marxist-Humanist scholar, has also
praised Lefebvre as one of the few Western Marxists to engage extensively
and explicitly with Lenin's prewar notebooks on Hegel and philosophy. "It
was in France on the eve of World War II that Lenin's Hegel notebooks first
began to get some serious public discussion by Western Marxists," writes
Anderson in *Lenin, Hegel, and Western Marxism*
"Henri Lefebvre and Norbert Guterman, two unorthodox members of the French
Communist party, wrote a 130-page introduction to a French edition of
Lenin's Hegel notebooks, which appeared in 1938 under the title *Cahiers
sur la dialectique de Hegel*, published by the prestigious Paris publishing
house Gallimard."

Anderson continues:

Guterman and Lefebvre begin their introduction by contending that in
Lenin's Hegel notebooks, "the reader finds himself in the presence of ideas
which, taken in all their significance, in the totality of their aims and
interests, support the comparison with the greatest philosophical works."
At the same time, they write that "Lenin was not one of those men for whom
action is opposed to thought," calling attention to the date of composition
of the Hegel Notebooks, in the midst of World War I: "Lenin reads Hegel at
the moment when the unity of the industrial world tears itself apart, when
the fragments of this unity, which was thought to have been realized,
violently collide with one another: when all of the contradictions unchain
themselves. The Hegelian theory of contradiction shows him that the moment
when the solution, a higher unity, seems to move further away, is sometimes
that [moment] when it is approaching." They write that the virulent
nationalism Lenin faced in 1914 "already anticipates fascist ideology,"
linking the Hegel notebooks to the concrete problems of the 1 930s. For
Lenin in 1914 and after, "his vision" drawn from the Hegel notebooks
"prepares his action."

Lenin, they claim, neither accepted Hegel uncritically nor rejected him.
For Lenin, they write: "The critical reading [of Hegel] is also a creative
act Lenin judges Hegel with a severity that one could not have except
toward oneself — towards one's past, at the moment one surmounts it." In
this sense Lenin is critically appropriating classical German philosophy
for the working class, as Marx and Engels had urged. Furthermore, the Hegel
notebooks shed new light on the problem of how Marxism is to appropriate
Hegel. For most Marxists, dialectical method is the only valuable legacy of
Hegel, and for them, "the content of Hegelianism needs to be rejected." For
some, Hegel's method is the point of departure for a materialist dialectic.
For others, Hegel's dialectic becomes materialist through Marxism, which is
"a theory of real forces, their equilibrium and the rupture of this
mechanical equilibrium." Guterman and Lefebvre contend that for Lenin in
the Hegel Notebooks, these issues are "posed in a much more profound and
concrete manner." They give as an example Lenin's discussion of the final
chapter of Hegel's *Science of Logic*, "The Absolute Idea": "Hegelian
idealism has an objective aspect His theory of religion and the state is
unacceptable. However, as Lenin remarks, the most idealistic chapter of
Hegel's Logic, that on the Absolute Idea, is at the same time the most
materialist." Therefore, any "inversion" of Hegel by Marxists "cannot be a
simple operation."

You can download a number of Lefebvre's work here.

Primary literature

   1. *Dialectical Materialism*
   2. *The Critique of Everyday Life, Volume 1: Introduction*
   3. "Marxisme et Sociologie"
   4. "Perspectives de la Sociologie Rurale"
   5. Probleme des Marxismus, heute
   (1958, translated by Alfred Schmidt 1966)
   6. *Introduction to Modernity: Twelve Preludes*
   (September 1959-May 1961)
   7. *The Critique of Everyday Life, Volume 2: Foundations for a Sociology
   of the Everyday*
   8. "Utopie expérimentale: Pour un nouvel urbanisme"
   9. "Marxisme et Politique: Le marxisme a-t-il une théorie politique ?"
   10. "Réflexions sur le structuralisme et l'histoire"
   11. *Metaphilosophy*
   12. *The Sociology of Marx*
   (1966, translated by Norbert Guterman in 1968)
   13. *Sprache und Gesellschaft*
   14. *Everyday Life in the Modern World*
   15. "Reply to Roderick Christholm"
   16. "Les paradoxes d'Althusser"
   17. *Aufstand in Frankreich: Zur Theorie der Revolution in den
   hochindustrialisierten Ländern*
   18. *The Urban Revolution
   19. "La classe ouvrière est-elle révolutionnaire?"
   20. "L'avis du sociologue, État ou Non-État?"
   21. *The Survival of Capitalism: Reproduction of the Relations of
   22. *The Production of Space*
   23. *Toward an Architecture of Enjoyment*
   (unpublished, 1970s)
   24. "Marxism Exploded"
   25. *The Critique of Everyday Life, Volume 3: From Modernity to
   Modernism (Towards a Metaphilosophy of Daily Life)*
   26. Interview on the Situationists
   27. *Rhythmanalysis*
   28. *Writings on Cities*
   (collection, 1996)
   29. *State, Space, World: Selected Essays*
   (collection, 2009)

Secondary literature

   1. Alfred Schmidt, "Henri Lefebvre and Contemporary Interpretations of
   2. Andy Merrifield, *Henri Lefebvre: A Critical Introduction
   3. Kanishka Goonewardena, Stefan Kipfer, Richard Milgrom, Christian
   Schmid (eds.), *Space, Difference, Everyday Life: Reading Henri Lefebvre*
   4. Christian Schmid, "Henri Lefebvre, the Right to the City, and the New
   Metropolitan Mainstream"
   5. Lukasz Stanek, *Henri Lefebvre on Space: Architecture, Urban
   Research, and the Production of Theory*
   6. Benjamin Fraser, *Toward an Urban Cultural Studies: Henri Lefebvre
   and the Humanities

*Ross Wolfe <https://thecharnelhouse.org/?author=1>* | August 2, 2017 at
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Best regards,

Andrew Stewart

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