A brief health update. Some of you know I’ve been unwell the past couple of weeks.
Very unexpectedly, I had to have open heart surgery on Monday 10 July. Two valves were repaired successfully. I am now recovering well, but not all is yet resolved. I may get to go home soon, though that’s not yet certain. There will certainly be a long period of recovery after that. Thanks for all messages of support I’ve received here and elsewhere. I may not reply, but all are read and much appreciated.
Update 21 July: I’m happy to say I’ve been at home for just over a day and continuing the recovery here.
The last post on Lefebvre’s banned books was one I wrote a few days ago but hadn’t quite finished. I’m posting it now and expect it will be the last substantive post for some time on Progressive Geographies.
I am currently in hospital undergoing some tests and awaiting surgery. The condition is serious but treatable, and I am expected to make a good, though slow recovery.
I’ll hopefully be back before too long. Many thanks for reading this site and hopefully the archive and resources remain useful.
Update June 2025: a revised and expanded version of this post is here.
About twenty years ago, in an essay on Henri Lefebvre, I said that his book on Nietzsche (1939) was on the prohibited ‘Liste Otto’. These were books that had to be removed from sale, and existing copies destroyed, after the German occupation of France. For other reasons now I’ve recently looking at the list – the 1940 version is here – and discover that this is not one of the books on the list. Mea culpa.
As far as I can tell, only two books written by Lefebvre are on the list – there are various iterations from 1940 and through the occupation. The books are Hitler au pouvoir (1938) and Le Matérialisme dialectique (1940). So too was Cahiers de Lénine sur la dialectique de Hegel (1938) and Karl Marx’s Morceaux choisis (1934), both of which Lefebvre and Norbert Guterman had edited.
Three books that were on the list – Le matérialisme dialectique shown here is a later reprint
Guterman was Jewish, so this alone would have been enough for inclusion on this list. But Lefebvre’s book on Nietzsche, his Le Nationalisme contre les Nations (1937) and the collection of texts by Hegel he and Guterman had edited (1938) are not on the lists I’ve seen, and nor is their co-authored book La conscience mystifiée (1936).
three books that were not included on the list
There is therefore something of an arbitrary nature of the list – there are obviously reasons why the Nazi occupiers would object to those they did include, but those reasons would also seem to apply to ones they did not. The Nietzsche book, for example, is very much written as a challenge to the fascist appropriation.
In looking further into this, though, I went back to the original edition of Critique de la vie quotidienne from 1946. On the page ‘Du même auteur’, Lefebvre lists his previous publications.
There he distinguishes three ways his books were suppressed.
seized and destroyed in October 1939 by order of the Daladier government
seized and destroyed at the beginning of 1940 by the publisher
seized and destroyed at the end of 1940 by the occupying authority, Liste ‘Otto’
Interestingly, he says Le Nationalisme was in the first category; Hitler and Nietzsche in the second; Le matérialisme dialectique and the collections on Lenin and Hegel were in the third. From the lists I’ve seen, this isn’t entirely correct either for category three, but it explains why the Nietzsche book was indeed removed from sale shortly after publication, and why copies are so hard to find today. And presumably the ‘Liste Otto’ did not need to proscribe books that were already banned.
The list of books by Lefebvre ‘En préparation’ is also interesting – only a few of these were ever published, but that’s another story, some of which also concerns censorship.
I hope what I’ve reported here is accurate, but happy to receive additions or corrections.
Incidentally, my 2004 book on Lefebvre has long been available as print-on-demand only, and keeps going up in price. Someone has uploaded a version here though… [final link now fixed, apologies]
Description
Bringing together Deleuze, Blanchot, and Foucault, this book provides a detailed and original exploration of the ideas that influenced Deleuze’s thought leading up to and throughout his cinema volumes and, as a result, proposes a new definition of art.
Examining Blanchot’s suggestion that art and dream are “outside” of power, as imagination has neither reality nor truth, and Foucault’s theory that power forms knowledge by valuing life, Eugene Brent Young relates these to both Deleuze’s philosophy of time and his work with Guattari on art. In doing so, he uses case studies from literature and popular film, including Kafka’s Castle, Villeneuve’s Arrival, and Kubrick’s Eyes Wide Shut.
Providing important new insights for those working in literary and cinematic studies, this book advances a new definition of art as that which reverses…
Eric Newman and Kate Wolf speak to the author Kristin Ross about her recent book, The Politics and Poetics of Everyday Life, a collection of essays that examine how everyday life emerges as a vantage point for understanding and transforming our social world. The book represents three decades of Ross’s writing about the everyday in French political, social, and cultural theory and history, including the commune form and current autonomous zones in France, the romance and memory of the May 1968 protests, and the present predicaments both faced and created by the Macron government. Featuring a long interview with the pioneering philosopher Henri Lefebvre, the book also invokes the work of Fredric Jameson, Jacques Ranciere, Emile Zola, and many others, to explore the intersections of political transformation and cultural representation as resources for thinking opposition and liberation in the present.
Details of the book here. Thanks to dmf for the link.
It all happened in a flash. February 1933 was the month in which the fate of German writers, as for so many others, was decided. In a tensely spun narrative, Uwe Wittstock tells the story of a demise which was predicted by some but also scarcely thought possible. He reveals how, in a matter of weeks, the glittering Weimar literary scene gave way to a long, dark winter, and how the net drew ever closer for Thomas Mann, Bertolt Brecht, Else Lasker-Schüler, Alfred Döblin, and countless others.
Monday, January 30: Adolf Hitler is sworn in as Chancellor of Germany. Joseph Roth cannot wait any longer to learn what today’s paper will report. He leaves for the station early in the morning and takes the train to Paris; bidding Berlin farewell comes naturally to him. Meanwhile, Thomas Mann barely spares a thought for politics during the next ten days, focusing instead on his forthcoming speech on Richard Wagner.
Weaving an intimate portrait of the major figures whose lives he follows day by day, Wittstock shows how the landslide of events which immediately followed Hitler’s victory spelled disaster for the country’s literary elite. He resurrects the atmosphere of the times, marked by anxiety for many, by passivity and self-betrayal for some, and by grim determination for others. Who will applaud the new dictator, and who will flee, fearing for their life?
Drawing on unpublished archival material, this important work is both a meticulous historical narrative and a timely reminder that we must remain vigilant in the face of the forces that threaten democracy, however distant the prospect of totalitarianism may seem.
Sacred Foundations argues that the medieval church was a fundamental force in European state formation. Existing accounts focus on early modern warfare or contracts between the rulers and the ruled. In contrast, this major study shows that the Catholic Church both competed with medieval monarchs and provided critical templates for governing institutions, the rule of law, and parliaments.
The Catholic Church was the most powerful, wealthiest, and best-organized political actor in the Middle Ages. Starting in the eleventh century, the papacy fought for the autonomy of the church, challenging European rulers and then claiming authority over people, territory, and monarchs alike. Anna Grzymała-Busse demonstrates how the church shaped distinct aspects of the European state. Conflicts with the papacy fragmented territorial authority in Europe for centuries to come, propagating urban autonomy and ideas of sovereignty. Thanks to its organizational advantages and human capital, the church also developed the institutional precedents adopted by rulers across Europe—from chanceries and taxation to courts and councils. Church innovations made possible both the rule of law and parliamentary representation.
Bringing to light a wealth of historical evidence about papal conflict, excommunications, and ecclesiastical institutions, Sacred Foundations reveals how the challenge and example of powerful religious authorities gave rise to secular state institutions and galvanized state capacity.
Just as the modern state and the citizenship associated with it are commonly thought of as a European invention, so too is citizenship’s negation in the form of twentieth-century diaspora and statelessness. Statelessness sets forth a new genealogy, suggesting that Europe first encountered mass statelessness neither inside its own borders nor during the twentieth century, as Hannah Arendt so influentially claimed, but outside of itself—in the New World, several hundred years earlier.
Through close readings of political philosophers from Hobbes to Rousseau to Kant, Tony C. Brown argues that statelessness became a central problem for political thought early on, with far-reaching implications for thinking both on the state and on being human. What Europeans thought they saw among the “savages” of the Americas was life without political order, life less than human. Lacking almost everything those deemed clearly human had achieved, the stateless existed in a radically precarious, almost inhuman privation.
And yet this existence also raised the unsettling possibility that state-based existence may not be inevitable, necessary, or even ideal. This possibility, as Brown shows, prompts the response—as defensive as it was aggressive—that we call Enlightenment political philosophy, which arguably still orders much thinking on being stateless today, including our discourses concerning migrants and Indigenous peoples.
While many posthumanists claim Nietzsche as one of their own, rarely do they engage his philosophy in any real depth. Nietzsche’s Posthumanism addresses this need by exploring the continuities and disagreements between Nietzsche’s philosophy and contemporary posthumanism. Focusing specifically on Nietzsche’s reception of the life sciences of his day and his reflections on technology—research areas as central to Nietzsche’s work as they are to posthumanism—Edgar Landgraf provides fresh readings of Nietzsche and a critique of post- and transhumanist philosophies. \
Through Landgraf’s inquiry, lesser-known aspects of Nietzsche’s writings emerge, including the neurophysiological basis of his epistemology (which anticipates contemporary debates on embodiment), his concerns with insects and the emergent social properties they exhibit, and his reflections on the hominization and cultivation effects of technology. In the process, Landgraf challenges major commonplaces about Nietzsche’s philosophy, including the idea that his social theory asserts the rights of “the strong” over “the weak.” The ethos of critical posthumanism also offers a new perspective on key ethical and political contentions of Nietzsche’s writings.
Nietzsche’s Posthumanism presents a uniquely framed introduction to tenets of Nietzsche’s thought and major trends in posthumanism, making it an essential exploration for anyone invested in Nietzsche and his contemporary relevance, and in posthumanism and its genealogy.
French philosopher and social scientist Jean Baudrillard smokes a cigarette in Paris. (Photo by Sophie Bassouls/Sygma via Getty Images)
French thinker Jean Baudrillard developed a pioneering analysis of symbolism and consumption in modern capitalism with some valuable insights. But he lost sight of the material structures on which capital’s power depends and drifted into a political dead end.
