Henri Lefebvre: A Critical Introduction - autonomous learning
Henri Lefebvre: A Critical Introduction - autonomous learning
Henri Lefebvre: A Critical Introduction - autonomous learning
You also want an ePaper? Increase the reach of your titles
YUMPU automatically turns print PDFs into web optimized ePapers that Google loves.
U r b a n i t y<br />
loss. Downgrading inhabit, reducing it to a mere habitat, signifies<br />
a loss of the city as œuvre, a loss of integration and participation<br />
in urban life. Indeed, it is to denigrate one of humanity’s great<br />
works of art—not one hanging on a museum wall but a canvas<br />
smack in front of our noses, wherein we ourselves are would-be<br />
artists, would-be architects.<br />
In those sections on inhabiting, and on the city as œuvre,<br />
<strong>Lefebvre</strong> writes beautifully, and inspiringly, about the urban,<br />
invoking the power of the city, the promise of the city, more as an<br />
artist intent on pleasure than as a sociologist intent on measure.<br />
Always his target is a bigger virtue, a deeper understanding of<br />
human reality; always he blurs together past, present, and future,<br />
conceiving the city as a historical as well as a virtual object,<br />
something that’s simultaneously disappeared and yet to appear.<br />
Conjecture pops up as quickly as fact—a trait destined to irk, or<br />
befuddle, traditional social scientists, those motivated by is rather<br />
than ought.<br />
That the city is “an exquisite œuvre of praxis and civilization”<br />
(p. 126) makes it very different from any other product.<br />
“The œuvre,” <strong>Lefebvre</strong> insists, “is use value and the product is<br />
exchange value. The eminent use of the city, that is, of its streets<br />
and squares, buildings and monuments, is la fête (which consumes<br />
unproductively, without any other advantage than pleasure and<br />
prestige)” (p. 66). And this unproductive pleasure was a free-forall,<br />
not a perk for the privileged. Needless to say, cities throughout<br />
time have been seats of commerce, places where goods and<br />
services are peddled, spaces animated by trade and rendered<br />
cosmopolitan by markets. Middle Age merchants, <strong>Lefebvre</strong> confirms,<br />
“acted to promote exchange and generalize it, extending the<br />
domain of exchange values; yet for them the city was much more<br />
than an exchange value” (p. 101). For sure, it’s only a relatively<br />
recent phenomenon that cities themselves have become exchange<br />
values, lucre in situ, jostling with other exchange values (cities)<br />
69