This document summarizes Henri Lefebvre's theories on everyday life and cultural theory. It discusses Lefebvre's Marxist and dialectical perspectives, and how he saw everyday life under capitalism as exploitative and oppressive. Lefebvre sought to transform everyday life through concepts like "la fete" or festival, which could critique and rupture the status quo. The document also examines Lefebvre's influences from Hegel, Marx, the Situationists and other thinkers and movements, and how he navigated between romanticization and dogmatism in his work on everyday life.
The article traces the genealogy of the concept of Nature and landscape from the romanticism to
the second industrial revolution. This archeology of ideas aims to dissect Nature as a subject of discourse in
order to propose it as an “empty container” filled with fantasy and which has been instrumentalized by
(sometimes) conservative power axes. The ongoing ecological crisis demands a set of new theoretical
approaches towards what is that thing “out there” that we call Nature since the romantic paradigm only gives
away a passive and contemplative image that serves to economic exploitation and aesthetical consumerism.
Through the lens of eco-criticism, the aim is to dismantle and deconstruct the fantasy of Nature by proposing
different entry points from interdisciplinarity and critical studies.
The fundamental problem of political philosophy is still precisely the one that Spinoza saw so clearly (and that Wilhelm Reich rediscovered): Why do men fight for their servitude as stubbornly as though it were their salvation?
―Anti-Oedipus: Capitalism & Schizophrenia
Deleuze & Guattari understand the Oedipus complex as a culture-specific, namely occidental-bourgeois phenomenon.
One of the most fascinating perspective corrections that Anti-Oedipus has made in this field consists in further advocating the thesis of the prematurity of the adult in relation to the child and the constant transfer of his or her own limitations to the child. Oedipus is the privileged example of this transference: an adult-erating infantilization, since the child is never able to appear as anything other than what the adult allows.
The state of maturity is only a standstill of development, the state of the human being which is placed under the protection of institutions and laws. In reality this state should be called more correctly "childhood," for the human being has been diminished in history to the extent that he imposed artificial constraints upon himself: "We were created to be adults; the laws and society have thrown us back into the state of childhood."
Inasmuch as the teacher is entrusted with the task of watching over the process of maturation and, accordingly, infantilization - which bourgeois society (capital) performs on individuals in order to seize them and incorporate them into generalized exchange - the child is constituted in him as an object exposed to a controlling gaze; the child here stands for every individual degraded to an object in this way.
The child as a symbol of socially accepted castration, accepted by a society organized around a central scarcity, i.e. a deliberate annihilation of sexuality, in which instead only the phantom-like shadow of the law rises, which is manifested in the general police or other surveillance.
The death wish against the child is, we maintain, present everywhere and all the more so as everything strives to "protect" it.
―R.Schérer
Why would I need to tell my mother what I do? Because that's the way it's set up. The whole setup is to be set up to be controlled.
As children we learn to identify with those things that aggress against us. By identifying with them it gives us a sense of power and we feel less frightened. When we do identify with them we take on their personalities and characteristics. So every time I have a thought I have multiple censors come in and censor that thought and every time I'm about to do something I have multiple censors come in and analyze what I'm about to do.
―C.S. Hyatt
"Saturn takes 29.5 years to return to it’s birth position, entering you into adulthood, brings out themes of responsibility, duty, discipline. The inner child is sacrificed, the adult mind is set." (666 fake persona/A.I./mask!)
Adult comes from adult-erated and adult-ery (breaking unity with God).
This is a literary analysis of Robert Mill's On Liberty and Karl Marx's The Communist Manifesto in respective to the former Industrial Revolution. It analyzes the importance of individualism and personal thought and opinion versus communal ways of general thought.
In this Presentation I talk about the Marxism
this the special reference of Chakrahvyuh movies song.
Definition of Marxism
The Communist Manifesto
Das Capital
Basic Principle
Dialectical Aspect in Marxism
Assumption
Ideology
Questions
The article traces the genealogy of the concept of Nature and landscape from the romanticism to
the second industrial revolution. This archeology of ideas aims to dissect Nature as a subject of discourse in
order to propose it as an “empty container” filled with fantasy and which has been instrumentalized by
(sometimes) conservative power axes. The ongoing ecological crisis demands a set of new theoretical
approaches towards what is that thing “out there” that we call Nature since the romantic paradigm only gives
away a passive and contemplative image that serves to economic exploitation and aesthetical consumerism.
Through the lens of eco-criticism, the aim is to dismantle and deconstruct the fantasy of Nature by proposing
different entry points from interdisciplinarity and critical studies.
The fundamental problem of political philosophy is still precisely the one that Spinoza saw so clearly (and that Wilhelm Reich rediscovered): Why do men fight for their servitude as stubbornly as though it were their salvation?
―Anti-Oedipus: Capitalism & Schizophrenia
Deleuze & Guattari understand the Oedipus complex as a culture-specific, namely occidental-bourgeois phenomenon.
One of the most fascinating perspective corrections that Anti-Oedipus has made in this field consists in further advocating the thesis of the prematurity of the adult in relation to the child and the constant transfer of his or her own limitations to the child. Oedipus is the privileged example of this transference: an adult-erating infantilization, since the child is never able to appear as anything other than what the adult allows.
The state of maturity is only a standstill of development, the state of the human being which is placed under the protection of institutions and laws. In reality this state should be called more correctly "childhood," for the human being has been diminished in history to the extent that he imposed artificial constraints upon himself: "We were created to be adults; the laws and society have thrown us back into the state of childhood."
Inasmuch as the teacher is entrusted with the task of watching over the process of maturation and, accordingly, infantilization - which bourgeois society (capital) performs on individuals in order to seize them and incorporate them into generalized exchange - the child is constituted in him as an object exposed to a controlling gaze; the child here stands for every individual degraded to an object in this way.
The child as a symbol of socially accepted castration, accepted by a society organized around a central scarcity, i.e. a deliberate annihilation of sexuality, in which instead only the phantom-like shadow of the law rises, which is manifested in the general police or other surveillance.
The death wish against the child is, we maintain, present everywhere and all the more so as everything strives to "protect" it.
―R.Schérer
Why would I need to tell my mother what I do? Because that's the way it's set up. The whole setup is to be set up to be controlled.
As children we learn to identify with those things that aggress against us. By identifying with them it gives us a sense of power and we feel less frightened. When we do identify with them we take on their personalities and characteristics. So every time I have a thought I have multiple censors come in and censor that thought and every time I'm about to do something I have multiple censors come in and analyze what I'm about to do.
―C.S. Hyatt
"Saturn takes 29.5 years to return to it’s birth position, entering you into adulthood, brings out themes of responsibility, duty, discipline. The inner child is sacrificed, the adult mind is set." (666 fake persona/A.I./mask!)
Adult comes from adult-erated and adult-ery (breaking unity with God).
This is a literary analysis of Robert Mill's On Liberty and Karl Marx's The Communist Manifesto in respective to the former Industrial Revolution. It analyzes the importance of individualism and personal thought and opinion versus communal ways of general thought.
In this Presentation I talk about the Marxism
this the special reference of Chakrahvyuh movies song.
Definition of Marxism
The Communist Manifesto
Das Capital
Basic Principle
Dialectical Aspect in Marxism
Assumption
Ideology
Questions
Post modernity and post-truth as threats to humanity's progressFernando Alcoforado
This article aims to address the postmodernity that emerged after the fall of the Berlin Wall (1989), the collapse of the Soviet Union (1991) and the crisis of ideologies in western societies in the late twentieth century in order to deconstruct Modernity and the Enlightenment that arose in the eighteenth century, as well as the post-truth that arose in the contemporary era for the purpose of reversing the meaning of things and making the lie true. Today's world is characterized by the threat to the critical rationality advocated by the Enlightenment and Modernity with the advent of postmodernity and post-truth that represent a setback for the progress of humanity. It is a huge challenge for humanity to defeat the ominous political and ideological influence of postmodernity and post-truth.
The post modernity as ideology of neoliberalism and globalizationFernando Alcoforado
The failure of the Enlightenment and Modernity in the realization of human progress and of happiness achievement for humans paved the way for the advent of Post-Modernity that is a cultural reaction to the loss of confidence in the universal potential of the Enlightenment project and Modernity. The Postmodernism means, therefore, a reaction to what is modern. Some schools of thought are located its origin in the alleged exhaustion of the modernity project by the end of the twentieth century.
1Anarchism Its Aims and PurposesAnarchism versus econ.docxaulasnilda
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Anarchism: Its Aims and Purposes
Anarchism versus economic monopoly and state power; Forerunners of modern Anarchism; William Godwin and
his work on Political Justice; P.J. Proudhon and his ideas of political and economic decentralisation; Max Stirner's
work, The Ego and Its Own; M. Bakunin the Collectivist and founder of the Anarchist movement; P. Kropotkin the
exponent of Anarchist Communism and the philosophy of Mutual Aid; Anarchism and revolution; Anarchism a
synthesis of Socialism and Liberalism; Anarchism versus economic materialism and Dictatorship; Anarchism and
the state; Anarchism a tendency of history; Freedom and culture.
Anarchism is a definite intellectual current in the life of our times, whose adherents advocate the abolition of
economic monopolies and of all political and social coercive institutions within society. In place of the present
capitalistic economic order Anarchists would have a free association of all productive forces based upon co-
operative labour, which would have as its sole purpose the satisfying of the necessary requirements of every
member of society, and would no longer have in view the special interest of privileged minorities within the social
union. In place of the present state organisation with their lifeless machinery of political and bureaucratic
institutions Anarchists desire a federation of free communities which shall be bound to one another by their
common economic and social interest and shall arrange their affairs by mutual agreement and free contract.
Anyone who studies at all profoundly the economic and social development of the present social system will easily
recognise that these objectives do not spring from the Utopian ideas of a few imaginative innovators, but that they
are the logical outcome of a thorough examination of the present-day social maladjustments, which with every new
phase of the existing social conditions manifest themselves more plainly and more unwholesomely. Modern
onopoly, capitalism and the totalitarian state are merely the last terms in a development which could culminate in
no other results.
The portentous development of our present economic system, leading to a mighty accumulation of social wealth in
the hands of privileged minorities and to a continuous impoverishment of the great masses of the people, prepared
the way for the present political and social reaction. and befriended it in every way. It sacrificed the general interest
of human society to the private interest of individuals, and thus systematically undermined the relationship between
man and man. People forgot that industry is not an end in itself, but should only be a means to ensure to man his
material subsistence and to make accessible to him the blessings of a higher intellectual culture. Where industry is
everything and man is nothing begins the realm of a ruthless economic despotism whose workings are no less
disastrous than those of any political despotism. The two mutually augment o ...
C.Wright Mills, ‘The Sociological Imagination” From Edwin Lemert, TawnaDelatorrejs
C.Wright Mills, ‘The Sociological Imagination” From Edwin Lemert, Editor, Social Theory: The Multicultural and Classical Readings, page 378-382.
The Sociological Imagination [Wright Mills (1959)]
The sociological imagination enables its possessor to understand the larger historical scene in terms of its meaning for the inner life and the external career of a variety of individuals. It enables him to take into account how individuals, in the welter of their daily experience, often become falsely conscious of their social positions. Within that welter, the framework of modern society is sought, and within that framework the psychologies of a variety of men and women are formulated. By such means the personal uneasiness of individuals is focused upon explicit troubles and the indifference of publics is transformed into involvement with public issues.
The first fruit of this imagination-and the first lesson of the social science that embodies it-is the idea that the individual can understand his own experience and gauge his own fate only by locating himself within his period, that he can know his own chances in life only by becoming aware of those of all individuals in his circumstances. In many ways it is a terrible lesson; in many ways a magnificent one. We do not know the limits of man's capacities for supreme effort or willing degradation, for agony or glee, for pleasurable brutality or the sweetness of reason. But in our time we have come to know that the limits of 'human nature' are frighteningly broad. We have come to know that every individual lives, from one generation to the next, in some society; that he lives out a biography, and that he lives it out within some historical sequence. By the fact of his living he contributes, however minutely, to the shaping of this society and to the course of its history, even as he is made by society and by its historical push and shove.
The sociological imagination enables us to grasp history and biography and the relations between the two within society. That is its task and its promise. To recognize this task and this promise is the mark of the classic social analyst. It is characteristic of Herbert Spencer-turgid, polysyllabic, comprehensive; of E. A. Ross-graceful, muckraking, upright; of Auguste Comte and Emile Durkheim; of the intricate and subtle Karl Mannheim. It is the quality of all that is intellectually excellent in Karl Marx; it is the clue to Thorstein Veblen's brilliant and ironic insight, to Joseph Schumpeter's many-sided constructions of reality; it is the basis of the psychological sweep of W.E.H. Lecky no less than of the profundity and clarity of Max Weber. And it is the signal of what is best in contemporary studies of man and society.
No social study that does not come back to the problems of biography, of history and of their intersections within a society has completed its intellectual journey. Whatever the specific problems of the classic social analysts, however limite ...
2. Dialectical: (philosophy) a method of discovering the truth of ideas by discussion and logical argument and by considering ideas that are opposed to each other Dialectical:(formal) the way in which two aspects of a situation affect each other
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7. Visual and Theoretical ‘ Moments ’; instances of intence experiences in everyday life. While puncturing the continuum of the present, they provide; - an immanent critique of the everyday - a promise of the possibility of a different daily life
8. Philosophy for Lefebvre; acts as a critical tool that can be used in the attemp to shatter the ‘natural’ appearences of objects and relations. Critical philosophy; holds out the promise of its own dissolution as it connects with the everyday in order to transform itself and EDL. Tools allowed Lefebvre a very eclectic range of philosophical references; for instance, the combining of the work of Marks and Nietzsche.
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15. By placing la fête at the ‘end of history’, Lefebvre suggests (and desires) a historical telos of non-hierarchical play (creativity) and the radical democratic ‘right to difference’. The ‘total person’, as festive and carnivalized, is the unknown potentiality of humankind (unknown, because the effects of the materialist negation of the present can’t be known in advance) for a sociability based in a radical understanding of community. Not only will this transform everyday life, it will do so from the ‘bottom up’ – from within the everyday.
16. His Political Situation; He remained within the Communist Party from 1928 until he was expelled in 1958. He maintained a critical stance within the party. He became one of the main proponents of Hegelian Marxism in France. A State of Self-Alienation Marx’s conceptualization of alienation is rooted in the production process of capitalism and is understood as being generated from the division of labour. But in more general terms he suggests that human beings are alienated from themselves (and each other) because their social conditions have postponed the expression of their human potential – the historic possibilities humans have for creative and productive work (Marx 1977: 61–74).
17. Lefebvre proposes, not only that the study of everyday life is a study of alienation under conditions of modernity, but that the transformation of everyday life will be brought about by the de-alienation of human beings and the creation of the total person, and that this can be seen as an ‘end of history’. The logic of this is fairly straightforward: to talk about the alienation of human beings necessarily suggests that there is a state of un-alienated human life where life can finally be lived as the ideal.
18. According to writer; It is in the light of the New Left’s refusal of both Soviet state capitalism and the United State entrepreneurial capitalism (neither Moscow nor Washington) that Lefebvre’s accentuation of the ‘end of history’ and the ‘total man’ must be seen. the ‘total person’ La fete ( the festival) La fete ( the festival) the ‘end of history’ The promotion of festival as a model for the ultimate overcoming of history means that the ‘end of history’ is synonymous with the dissolution of the state .
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20. ‘ Carnival, in our sense, is more than a party or a festival; it is the oppositional culture of the oppressed, a countermodel of cultural production and desire. It offers a view of the official world as seen from below – not the mere disruption of etiquette but a symbolic, anticipatory overthrow of oppressive social structures. On the positive side, it is ecstatic collectivity, the joyful affirmation of change, a dress rehearsal for utopia . On the negative, critical side, it is a demystificatory instrument for everything in the social formation which renders collectivity impossible: class hierarchy, sexual repression, patriarchy, dogmatism, and paranoia.’ (Stam 1989: 95)
21. Questions and Criticisms about the revolutionary potential of the idea of carnival ** the radical voice of subversion ‘ The most common objection to Bakhtin’s view of carnival as an antiauthoritarian force that can be mobilized against the official culture of Church and State, is that on the contrary it is part of that culture; in the typical metaphor of this line of argument, it is best seen as a safetyvalve, which in some functional way reinforces the bonds of authority by allowing for their temporary suspension.’ (Dentith 1995: 73) According to Peter Osborne, carnival can be seen as a ‘ licensed compensation ’ for the medieval everday. It can work to maintain the world ‘the right way up’. For Lefebvre, It is not an example of either subversion or dis-aliention, but alienated. It is only a moment when the possibility of living otherwise is glimpsed. The value of carnival is as a promissory note signalling the possibility of another way of being.
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23. The contradictory position of women in Lefebvre’s theorization of the everyday Lefebvre sees woman as both -carrying the heaviest burden of everyday life -least able to recognize it as a form of alienation Women are in an ambiguous position as both ‘ consumers of commodities and symbols for commodities ’ ‘ Women are incapable of understanding the everyday ’ ( Lefebvre’s startling claim) -intimate knowledge of poverty -repressed desires -the endlessness of want -the power of women -crushed and overwhelmed -object of history and society but also the inevitable subject and foundation x
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25. The notion of totality; According to writer, It doesn’t seem to be a totality that erases differences. This totality needs to be differentiated from universality. Lefebvre is faced with the same problem that Simmel sought to negotiate: the need to attend to the everyday in general, without assimilating the particular differences of daily life within an overarching schema.
26. That which repeats itself constantly Everyday life; suggests the ordinary, the banal. connotes continual recurrence, insistent repetition. ‘ Out of the ordinary’ is also part of everyday life, because it is part of the cycle of work and leisure. His most fundamental working of the concept of EDL; Everyday life as the interrelationship of all the aspect of life. The everyday can not be seen as relating to only certain kinds of activities, or social spheres; ‘ Everyday life is profoundly related to all activities, and encompasses them with all their differences and their conflicts; it is their meeting place, their bond, their common ground’ (Lefebvre [1958] 1991a: 97).
27. His most compelling working of the theme is the analysis of leisure. Leisure is a sphere of activity that needs to be seen in conjunction with social spheres such as work and family; to see it independently of this would be to misapprehend it. It can not be seperated because it is not one thing but many: the hobby, the holiday, sitting in a cinema and so on. The dialectics of leisure; The world of leisure is both a continuation of the alienation of work and also its critique. (The example of camping holiday)
28. _The camping holiday bears; - the complex interaction of work - the negation of work. _Work and leisure are barely distinguishable. The camping holiday is ; - a compensation for work - a amelioration of its condition of exhaustion - necessary for its efficient continuation - bears a stigmata of alienation. - bound up with commercialism( not simply the commercialism of the holiday but all those commodified desires) *** - articulates real needs other than the everyday world of work ***-criticizes and negates this world (the desire to live in a different relationship with nature)
29. A critique; -It is a critique of the separation of life into specialized areas of activity and professionalism -it is the critique of academic and intellectual life into specialized ways of understanding and investigating society. For Lefebvre, everyday life is a challenge to general social atomization: a separation of society and experience into discrete realms of the political, the aesthetic, the sexual, the economic and so on; of life divided into labour, love, leisure, etc. By stressing the interrelatedness of all these social realms from the point of view of everyday life, Lefebvre points out the limitations of transforming any one particular sphere in isolation. The purposeful interdisciplinarity (or anti-disciplinarity) of the investigation For Lefebvre, The possibility of transforming society via independent economic and political solutions is not just a mistake, a fundamental misunderstanding of the revolutionary project.( the failure of the revolution of 1917)
30. Hypermodernization (the 1950s and 1960s can be seen as a period of hypermodernization.) According to Kristian Ross’s account of French social and cultural transformation in the late 1950s and earlt 1960s; ‘ It was headlong, dramatic, and breathless. The speed with which French society was transformed after the war from a rural, empire-oriented, Catholic country into a fully industrialized, decolonized, and urban one meant that the things modernization needed – educated middle managers, for instance, or affordable automobiles and other ‘mature’ consumer durables, or a set of social sciences that followed scientific, functionalist models, or a work force of ex-colonial laborers – burst onto a society that still cherished prewar outlooks with all the force, excitement, disruption, and horror of the genuinely new.’ The double articulation of colonial processes -the complex colonial relations between a ‘traditional’ France, a general but uneven Americanization -the decolonization of French colonies, most importantly, Algeria
31. Lefebvre insists on the new time and space relationships that result from; -the urban process of suburbanization -the need for commuting. Commuting a relationship of space and time -‘constrained time’ (Lefebvre) - a surplus labour which reduces the amount of “free” time (Le Corbusier) In the construction of a New Town at Mourenx, Lefebvre; _ watches the construction of this urban text _contemplates the possibilities of French state capitalism The city reveals itself as a series of possibilities as well as the closure of possibilities through the production of boredom and constraint
32. For Jameson, One of the most significant features of postmodernism is ‘ the idea of ‘depthlessness’ (flatness, superficiality) While such theorizing of the postmodern has concentrated on the aesthetic sign, Lefebvre’s interest in the social changes in cultural signification has a much broader purview.
33. Semiotics of the symbols Semiotics of the signals the distinctive shift relates to a society where meaning is experienced in a way that relates everyday life to the general narrative themes of a culture. a much more instrumentally reduced form of meaning, a kind of ‘on/off’ communication _the signification of the signal as a loss of both fullness and multiplicity _the movement from the symbol to the signal closes down the possibilities of meaning
34. ‘ Alanın sinyale, göstergemsiye doğru kayması, zorlamaların duyular üzerinde hakimiyet kurmasını; gündelik hayat içindeki koşullanmanın genelleşmesini; dilin ve anlamın diğer boyutlarının, simgelerin, anlam karşıtlıklarının bir yana bırakılarak, gündelik hayatın tek boyuta indirgenmesini içerir. Göstergemsiler sistemi, insanların ve bilinçlerinin manipülasyonuna elverişli bir model sunar. Kafamızda bu yeni insanın hafızasını nasıl kullandığını canlandırdığımızda, ‘öteki’nin her edimini, hareketini, sözcüğünü göstergemsiler olarak aklında tuttuğunu görürüz. Gelecekte insanlığın ne hal alacağını gösteren, ürkütücü bir habercidir bu görüntü.’
35. Lefebvre’s Dialectics about Instrumental Signification The growing ubiquity of this instrumental signification does suggest to Lefebvre a society that is becoming more and more based around prohibitions and commands. The way urban space signifies is by ‘dos and don’ts’. While this can seem to offer a theory of power that dominates the urban everyday leaving little room for resistance, Lefebvre reads this dialectically and continues to emphasize agency as much as structure: urban space demands particular order because those who organize it recognize the presence of disorder. In this way it isn’t assumed that the ‘dos and don’ts’ have been successfully deployed. In fact Lefebvre’s understanding of the use of instrumental signification in everyday life might suggest the very opposite.
36. May 1968, urbanism and the Situationists Crucial themes for understanding the revolutionary moment of May 1968; -his idea that urban processes would provide the conditions for the overturning of commodity culture -his call for the restoration of la fête to the city -his insistent demand to transform everyday life through a critical de-alienation
37. the Situationist International(SI): -founded in 1957 as an avant-garde group (both politically and aesthetically) -seen as the spiritual instigator of the May events with Lefebvre -advocated experiences of life being alternative to those admitted by the capitalist order, for the fulfillment of human primitive desires They demanded revolution. Their anaysis of how this would come about is in opposite to Lefebvre’s, but the outcome (the revolution of everyday life) can be seen to be similar. Both Lefebvre and SI; -had an understanding of the Paris Commune as a revolutionary moment -focus on the possibilities of the urban fabric to restore la fête to the city and to transform everyday life. ‘ Proletarian revolutions will be festivals or nothing, for festivity is the very keynote of the life they announce. Play is the ultimate principle of this festival, and the only rules it can recognize are to live without dead time and to enjoy without restraints’ (Situationist International 1966: 337).
38. Debord’un 1957’de yazdığı gibi,sitüasyonistlerin ana düşüncesi, durumlar (sitüasyonlar) oluşturmaktır. Oluşturulmuş durum ise “Birleştirici bir çevrenin ortaklaşa örgütlenişi tarafından bilinçli ve somut bir biçimde oluşturulmuş bir yaşam anı, bir olaylar oyunu” diye tanımlanır. Sitüasyonist Enternasyonal (SI), diyalektik Marksizmi benimsediği için durumların oluşturulması, özgül bir avangart pratikten çok, yaşamın sanatla genel olarak diyalektik birleşimini ifade eder. Dérive (Sürüklenme) : Debord’a göre Dérive, psikocoğrafik etkilere dair bir bilinç içerdiği ve oyuncu-yapıcı bir karaktere sahip olduğu için kentte tek başına veya topluca, rastgele dolaşmaktan hayli farklı bir eylemdir. Dérive gözün imgesel bütünleştirmesinin dışına taşan bir tür körlükle, yani bilinçle gerçekleşir. Dérive’ye çıkanlar, kentin psikocoğrafyasının, kendi konumlarının farkına varır ve varlıklarına ilişkin özbilinçlerini pekiştirirler. Psikocoğrafya : Psikocoğrafya, bilinçli bir biçimde düzenlenmiş olsun veya olmasın, coğrafi çevrenin bireylerin duygu ve davranışları üzerindeki özgül etkilerinin araştırılmasıdır (Sitüasyonist Enternasyonal Bülteni, Sayı 1, Tanımlar)
39. For the Situationists and Lefebvre; It was the basis for an analysis of the urban scene, a psychogeography that would reveal the unevenness of capitalist development, a critical geography that was practical as well as theoretical. Lefebvre favoured always allowed for gradual and reformist revolution. For the Situationists such ‘recuperation’ was unthinkable. Theirs was a revolutionary agenda that demanded the total and immediate overthrow of the present. Yet the Situationists provide everyday life theory with a practice and an activism which is often sorely lacking in the more abstract discussions of Lefebvre.
40. a kind of analytic perspective that transforms our perception of everyday actions; Thus the simplest event – a woman buying a pound of sugar, for example – must be analysed. Knowledge will grasp whatever is hidden within it. To understand this simple event, it is not enough merely to describe it; research will disclose a tangle of reasons and causes, of essences and ‘spheres’: the woman’s life, her biography, her job, her family, her class, her budget, her eating habits, how she uses money, her opinions and her ideas, the state of the market, etc. Finally I will have grasped the sum total of capitalist society, the nation and its history. And although what I grasp becomes more and more profound, it is contained from the start in the original little event. So now I can see the humble events of everyday life as having two sides: a little, individual, chance event – and at the same time an infinitely complex social event, richer than the many ‘essences’ it contains within itself.