Although several writers have noted significant complementary features in the respective projects of Russian philosopher and cultural theorist Mikhail Bakhtin (1895–1975) and the French social thinker Henri Lefebvre (1901–91), to date there has not been a systematic comparison of them. This article seeks to redress this oversight, by exploring some of the more intriguing of these conceptual dovetailings: first, their relationship to the intellectual and cultural legacy of Romanticism; and second, their respective assessments of irony (including Romantic irony), and, more (...) specifically, of the ironic register as a potential vehicle for socio-cultural criticism. Although the positions Bakhtin and Lefebvre stake out vis-à-vis these issues reveal many similarities – such as extensive use of Socrates in the writings of each – there are also significant differences, not least because Lefebvre’s understanding of Romanticism is more fully developed than Bakhtin’s. Accordingly, the central argument advanced here is that Bakhtin’s fairly disparaging account of Romanticism, together with his scattered and often contradictory remarks on irony, can be subjected to re-envisioning and potential enrichment by reference to Lefebvre’s more considered thoughts, especially the latter’s notions of ‘Revolutionary romanticism’ and ‘Marxist irony’. (shrink)

The relationship of Marxist thought to the phenomena of everyday life and utopia, both separately and in terms of their intersection, is a complex and often ambiguous one. In this article, I seek to trace some of the theoretical filiations of a critical Marxist approach to their convergence (as stemming mainly from a Central European tradition), in order to tease out some of the more significant ambivalences and semantic shifts involved in its theorization. This lineage originates in the work of (...) Karl Marx and Friedrich Engels, then stretches to Georg Lukács and the so-called ‘Gnostic Marxism’ of Walter Benjamin (as mediated by the important figure of Georg Simmel), and culminating most recently in the work of Agnes Heller. Such a Marxist theory is inseparable from a political project that seeks to unveil and critique what it takes to be the debased, routinized and ideological qualities of daily existence under the auspices of modern capitalist society, but also attempts to locate certain emancipatory tendencies within this selfsame terrain, an orientation that can be summed up in the phrase ‘everyday utopianism’. Although there are occasional lapses into dualistic modes of thinking in the work of these writers, the key insight they present to us is the need to overcome the pervasive dichotomy between the everyday/immanent and the utopian/transcendental, of a sort that has bedevilled the work of many other theorists and intellectual traditions. (shrink)

The French sociologist and philosopher Henri Lefebvre developed an account of modernity that combined rigorous critique, a rejection of nostalgia, left pessimism or transcendental appeals, and the search for utopian potentialities in the hidden recesses of the everyday. This article will focus on a topic that is arguably central to his ‘critique of everyday life’ but has been entirely overlooked in the literature thus far: that of boredom. Although often dismissed as trivial, boredom can be understood as a touchstone through (...) which we can grasp much wider anxieties, socio-cultural changes and subjective crises that are intrinsic to our experience of modernity. Curiously, although Lefebvre was very interested in boredom, he did not analyse it systematically, and he used terms like ‘boring’ or ‘boredom’ in loose, elliptical and seemingly contradictory ways. Such a lack of clarity reveals his ambivalence about this phenomenon, but also highlights a subtle pattern of differentiation he makes between particular modalities of boredom that can be highly illuminating. Through a careful reading of the full range of Lefebvre’s writings, we can begin to understand how he discriminates between different experiences and expressions of boredom, some of which are unambiguously negative, whereas others are judged more positively. With respect to the latter, as he says in Introduction to Modernity, under certain conditions boredom can be full of desires, frustrations and possibilities. Through such an investigation, we start to glimpse latent connections between boredom and utopian propensities that caught the attention not only of Lefebvre but also such thinkers as Ernst Bloch, Siegfried Kracauer and Walter Benjamin. (shrink)