|Born||16 June 1901|
|Died||29 June 1991 (aged 90)|
|Alma mater||University of Paris (MA, 1920; DrE, 1954)|
|Doctoral students||Jean Baudrillard|
Henri Lefebvre (/ləˈfɛvrə/ lə-FEV-rə, French: [ɑ̃ʁi ləfɛvʁ]; 16 June 1901 – 29 June 1991) was a French Marxist philosopher and sociologist, best known for pioneering the critique of everyday life, for introducing the concepts of the right to the city and the production of social space, and for his work on dialectical materialism, alienation, and criticism of Stalinism, existentialism, and structuralism. In his prolific career, Lefebvre wrote more than sixty books and three hundred articles. He founded or took part in the founding of several intellectual and academic journals such as Philosophies, La Revue Marxiste, Arguments, Socialisme ou Barbarie, Espaces et Sociétés.
Lefebvre was born in Hagetmau, Landes, France. He studied philosophy at the University of Paris (the Sorbonne), graduating in 1920. By 1924 he was working with Paul Nizan, Norbert Guterman, Georges Friedmann, Georges Politzer, and Pierre Morhange in the Philosophies group seeking a "philosophical revolution". This brought them into contact with the Surrealists, Dadaists, and other groups, before they moved towards the French Communist Party (PCF).
Lefebvre joined the PCF in 1928 and became one of the most prominent French Marxist intellectuals during the second quarter of the 20th century, before joining the French resistance. From 1944 to 1949, he was the director of Radiodiffusion Française, a French radio broadcaster in Toulouse. Among his works was a highly influential, anti-Stalinist text on dialectics called Dialectical Materialism (1940). Seven years later, Lefebvre published his first volume of The Critique of Everyday Life. His early work on method was applauded and borrowed centrally by the philosopher Jean-Paul Sartre in Critique of Dialectical Reason (1960). During Lefebvre's thirty-year stint with the PCF, he was chosen to publish critical attacks on opposed theorists, especially existentialists like Sartre and Lefebvre's former colleague Nizan, only to intentionally get himself expelled from the party for his own heterodox theoretical and political opinions in the late 1950s. He then went from serving as a primary intellectual for the PCF to becoming one of France's most important critics of the PCF's politics (e.g. immediately, the lack of an opinion on Algeria, and more generally, the partial apologism for and continuation of Stalinism) and intellectual thought (i.e. structuralism, especially the work of Louis Althusser).
In 1961, Lefebvre became professor of sociology at the University of Strasbourg, before joining the faculty at the new university at Nanterre in 1965. He was one of the most respected professors, and he had influenced and analysed the May 1968 student revolt. Lefebvre introduced the concept of the right to the city in his 1968 book Le Droit à la ville (the publication of the book predates the May 1968 revolts which took place in many French cities). Following the publication of this book, Lefebvre wrote several influential works on cities, urbanism, and space, including The Production of Space (1974), which became one of the most influential and heavily cited works of urban theory. By the 1970s, Lefebvre had also published some of the first critical statements on the work of post-structuralists, especially Michel Foucault. During the following years he was involved in the editorial group of Arguments, a New Left magazine which largely served to enable the French public to familiarize themselves with Central European revisionism.
Lefebvre died in 1991. In his obituary, Radical Philosophy magazine honored his long and complex career and influence:
the most prolific of French Marxist intellectuals, died during the night of 28–29 June 1991, less than a fortnight after his ninetieth birthday. During his long career, his work has gone in and out of fashion several times, and has influenced the development not only of philosophy but also of sociology, geography, political science and literary criticism.
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One of Lefebvre's most important contributions to social thought is the idea of the "critique of everyday life", which he pioneered in the 1930s. 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", and is where the perpetually transformative conflict occurs between diverse, specific rhythms: the body's polyrhythmic bundles of natural rhythms, physiological (natural) rhythms, and social rhythms (Lefebvre and Régulier, 1985: 73). The everyday was, in short, the space in which all life occurred, and between which all fragmented activities took place. It was the residual. While the theme presented itself in many works, it was most notably outlined in his eponymous three-volume study, which came out in individual installments, decades apart, in 1947, 1961, and 1981.
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. societal promises of free time and leisure, could lead to people understanding and then revolutionizing their everyday lives. 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.g. for the May 1968 student revolts). The third volume has also recently influenced scholars writing about digital technology and information in the present day, since it has a section dealing with this topic at length, including analysis of the Nora-Minc Report(1977); key aspects of information theory; and other general discussion of the "colonisation" of everyday life through information communication technologies as "devices" or "services".