The Philosopher
Raoul Vaneigem
The face
The background
- Nationality:
- Belgian
- Schools:
- Situationist International
The synopsis
Raoul Vaneigem (born 21 March 1934) is a Belgian writer renowned for his 1967 book, *The Revolution of Everyday Life*. He studied romance philology at the Free University of Brussels from 1952 to 1956 and was an active member of the Situationist International from 1961 to 1970. Alongside Guy Debord, Vaneigem was a principal theorist of the movement. His slogans notably appeared on Parisian walls during the May 1968 uprisings. *The Revolution of Everyday Life* challenged 'passive nihilism,' a concept Vaneigem viewed as a passive acceptance of modernism leading to conformism. His prose was often described as more poetic and spirited than Debord's. After departing the Situationist International, Vaneigem continued to write, defending ideas of a free and self-regulating social order, often using pseudonyms. He also authored works defending freedom of speech.
The works
The Revolution of Everyday Life
Traité de savoir-vivre à l'usage des jeunes générations
Le livre des plaisirs
L'Ile aux delices
Le mouvement du libre-esprit
Adresse aux vivants sur la mort qui les gouverne et l'opportunité de s'en défaire
Lettre de Staline à ses enfants enfin réconciliés de l'Est et de l'Ouest
La résistance au christianisme. Les hérésies des origines au XVIIIe siècle
Les hérésies
Avertissement aux écoliers et lycéens
Nous qui désirons sans fin
La Paresse
Notes sans portée
Dictionnaire de citations pour servir au divertissement et à l'intelligence du temps
Déclaration des droits de l'être humain. De la souveraineté de la vie comme dépassement des droits de le l'homme
Pour une internationale du genre humain
Salut à Rabelais ! Une lecture au présent
Rien n'est sacré, tout peut se dire. Réflexions sur la liberté d'expression
Le Chevalier, la Dame, le Diable et la Mort
Modestes propositions aux grévistes
Journal imaginaire
The quotes
Our task is not to rediscover nature but to remake it.
Who wants a world in which the guarantee that we shall not die of starvation entails the risk of dying of boredom?
The eruption of lived pleasure is such that in losing myself I find myself; forgetting that I exist, I realize myself.
In the kingdom of consumption the citizen is king. A democratic monarchy: equality before consumption, fraternity in consumption, and freedom through consumption.
We can escape the commonplace only by manipulating it, controlling it, thrusting it into our dreams or surrendering it to the free play of our subjectivity.
Work to survive, survive by consuming, survive to consume: the hellish cycle is complete.
Ideally a book would have no order in it, and the reader would have to discover his own.
The key is within each of us. No instructions come with it.
Daily life is governed by an economic system in which the production and consumption of insults tends to balance out.
In an industrial society which confuses work and productivity, the necessity of producing has always been an enemy of the desire to create.
Everything has been said yet few have taken advantage of it. Since all our knowledge is essentially banal, it can only be of value to minds that are not.
People who talk about revolution and class struggle without referring explicitly to everyday life, without understanding what is subversive about love and what is positive in the refusal of constraints, such people have a corpse in their mouth.
The same people who are murdered slowly in the mechanized slaughterhouses of work are also arguing, singing, drinking, dancing, making love, holding the streets, picking up weapons and inventing a new poetry.
It is entirely up to us to invent our own lives.
Purchasing power is a license to purchase power.
To be rich nowadays merely means to possess a large number of poor objects.
There are more truths in twenty-four hours of a man's life than in all the philosophies.
What could I wish for the present but to take the greatest pleasure in being what I am?
Work is the opposite of creativity.
As poverty has been reduced in terms of mere survival, it has become more profound in terms of our way of life.
Never before has a civilization reached such a degree of a contempt for life; never before has a generation, drowned in mortification, felt such a rage to live.