【作者】 李拓；

【导师】 黄卓越；

【作者基本信息】 北京语言大学 ， 比较文学与世界文学， 2009， 硕士

【摘要】 日常生活理论起源于马克思主义哲学范畴,它对文化研究有着很大的影响,特别是与大众文化研究有着十分紧密的联系。这一命题在马克思、恩格斯的哲学思想当中初步形成后,经过西美尔、卢卡奇与本雅明等人的发展与改造,它在欧洲逐渐形成了一个思想理论的脉络。本文所要考察、探讨的就是这一理论脉络在法国形成与发展的情况。在法国,这一理论的源头应追溯至以布勒东、阿拉贡等人为代表人物的超现实主义,它的一个基本特征是千方百计地把人们熟悉的事物(日常)变成毫不相识的东西。虽然在超现实主义的语境下,对日常生活的规划只能是一个“不可能完成的任务”,但我们也不能忽视超现实主义中所体现出来的对日常生活进行重构与改造的意愿等积极性因素,这也为后来列斐伏尔、德塞都等人的研究工作提供了一定的启示性意义。列斐伏尔是法国日常生活理论的奠基人,他的日常生活批判理论以马克思的异化理论与辩证法学说为基础,试图构建起一个宏大的日常生活批判的理论体系。列斐伏尔坚持使用“节日”的概念,以异于资本主义的日常的时刻;他发现妇女在日常生活中既是异化最为深重的个体、同时又是异化最积极的抵制者;他还注意到作为精英阶层代表的知识分子在面对由生存的本能和对名利的渴求所带来的异化时,同样不能免俗。此外,列斐伏尔所开创的城市社会学理论揭示了“城市郊区化”的现象,相应地他还将个人支配的时间分为规约时间、自由时间和受到制约的时间三类。这些也是当代资本主义扩张的过程中对时间与空间的扭曲、变形的表现。罗兰·巴特对日常生活的研究并不是以“日常生活”来命名,也并没有一个清晰的、让人一目了然的理论体系,他将日常生活的种种事物及日常生活本身看作带有乌托邦色彩的符号,在他的《神话学》一书中试图发现日常“神话”表象背后的意义,并力图在日常中达到“去神话”的目的。他的《时尚体系》一书以流行服饰中的“书写服装”为研究对象对这一体系进行符号学分析,他从中发现女性在时尚中从读者衍变为“模特”这一异化现象。此外,巴特对图像、影像的研究也与日常生活理论有着密切的联系。德塞都的日常生活实践理论中,挪用的创造性、经验的诗学、以及日常生活的风格这三类术语最为常见。他提出的“假发”概念是一种普通大众创造出来的带有“偷猎”性质的抵制性战术;他还将阅读、散步与讲话一道,构建起三种源于表述性范式的空间。另外,福柯与布尔迪厄的思想对德塞都的日常生活实践理论也有重要的影响。此外,鲍德里亚的消费社会理论、佩雷克传统与现代性相互交错的小说、以及奥热对地铁空间的人类学研究也是法国日常生活理论的重要组成部分。总而言之,法国学派的日常生活理论对代表着精英立场的德国学派的理论既有继承、又有改造,并且也对代表着大众立场的英国学派在思想上具有启示性的影响。更多还原

【Abstract】 The theory of everyday life originated in the Marxist philosophy. It had great influence on the Cultural Studies, especially on the popular culture studies. Developed and modified by Georg Simmel, Georg Lukacs and Walter Benjamin, etc, this subject has evolved a theoretical sequence in Europe. This paper tries to observe and discuss its formation and development in the French context.In France, this theory can be traced back to Surrealism whose representatives include Andre Breton, Louis Aragon, etc, and one of its basic characters is to ’defamiliarize’ the things with which we are familiar(that is, everyday) by every conceivable means. Although the project of everyday life was an ’impossible mission’ in the context of Surrealism, we should not ignore its positive factors which included the desire to reform and transform everyday life, and as a result, proved to be inspirational for Lefebvre, Certeau, etc.Henri Lefebvre was the founder of the theory of everyday life in France. His critique of everyday life, which based Marx’s theory of alienation and the Marxist dialectics, tried to constitute a grand theoretical system. Lefebvre insisted on using the concept of ’la fete’ as a moment ’other’ to the capitalist everyday; he suggested that women are the most ’alienated’ of individuals and therefore, should be the most active ’resistors’ of such alienation in everyday life; he also noted that the intellectuals, as representatives of elites, were alienated as well when they were facing the alienation brought out by the struggle for living and personal fame and fortune. Moreover, the urban sociology proposed by Lefebvre has brought to light the phenomenon of ’suburbanization’, and he correspondingly classified the ’time’ into 3 types: the pledged, the free and the compulsive, which are the twist and deformation of space and time in the expansion of capitalism.Roland Barthes’s research on everyday life was not thus named with no clear theoretical system. He regarded all the things in everyday life and everydayness itself as symbols filled with Utopian characteristic. In his Mythologies, he tried to decode the meaning behind everyday ’myths’ so that he can fulfil his task of ’demythologizing’ the everydayness. Barthes’s The Fashion System which chose the ’written garment’ as research subject carried out semiotical analysis of such a system, from which he found that women were transformed from readers into ’models’ in fashion industry. Moreover, Barthes’s study on the images also quite related to the theory of everyday life.In Michel de Certeau’s theory of the practice of everyday life, we are to encounter three kinds of terms frequently: the creativity of appropriation, a poetics of experience, and a style of everyday life. The notion of ’la perruque’ that he brought forward was a resistance tactic with the characteristic of ’poaching’ which was to be carried out by the mass; and he fuse reading, walking and speaking into three spaces that originated from a representative paradigm. Moreover, Michel Foucault and Pierre Bourdieu also had great influence on Certeau’s thinking.Furthermore, Jean Baudrillard’s theory of the consumer society, Georges Perec’s fictions which interwove tradition with modernity, and Marc Auge’s anthropological research on the metro space, all those theories play a significant part in the theory of everyday life in France.In brief, the theory of everyday life of the French School has carried on and transformed that of the German School which represented the elite, and it has also inspired that of the British School which represented the mass.更多还原