There are men who are not artists and not philosophers, but who nevertheless emerge above the everyday, in their own everyday lives, because they experience moments: love, work, play, etc.
Already witches and magicians existed, with spells, rituals and gestures which were intended precisely to console weak humanity with the illusion of having direct power over nature – nature so familiar and yet so terrifying.
In ways that are poorly understood, the everyday is thus closely related to the modes of organization and existence of a (particular) society, which imposes relations between forms of work, leisure, ‘private life’, transport, public life.
Acceptance of daily life as it is (as it develops in and through its changes); or refusal of it, a refusal that can be either heroic and ascetic, or hedonistic and sensual, or revolutionary, or anarchistic – in other words, neo-Romantic, hence aesthetic?
It is the day of excess. Anything goes. This exuberance, this enormous orgy of eating and drinking – with no limits, no rules – is not without a deep sense of foreboding.
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Towns show us the history of power and of human possibilities which, while becoming increasingly broad, have at the same time been increasingly taken over and controlled, until that point of total control, set up entirely above life and community, which is bourgeois control
In this day and age, everyday life is lit by false suns: morality, the state, ideology. They bathe it in a phoney light, and even worse, they lower it to depths where possibilities cannot be perceived, and keep it there.
Whoever wants knowledge sacrifices everything which is not knowledge in the pursuit of knowledge: everything becomes an object of knowledge and a means of knowing the object it is pursuing.
Computerized daily life risks assuming a form that certain ideologues find interesting and seductive: the individual atom or family molecule inside a bubble where the messages sent and received intersect.
Users, who have lost the dignity of citizens now that they figure socially only as parties to services, would thus lose the social itself, and sociability.
...if the revolution only changes representations, these masses seek refuge in an everyday which is an extension of the previous one: private life, scant public or political life, family life, based upon the close relations of neighbourhood and friendships.
By transporting it, fiction and half-sleep, half-waking dreams will make an intolerable life livable by offering it meanings which will support it and deceive it without being deceitful. In this pseudo-world nothing is, and everything signifies.