"In "Marx, Dead and Alive" - a book that begins and ends beside Marx's recently violated London graveside - Andy Merrifield makes a case for Karl Marx, a critical thinker who can still offer people a route toward personal and social authenticity. Bolstering his argument with examples of literature and history, from Shakespeare and Beckett, to the Luddites and the Black Panthers, Merrifield demonstrates how Marx can reveal our individual lives to us within a collective perspective - and within a historical continuum."
Preface: feeling "more alive" -- Professionals and amateurs -- A question of faith -- The measure of knowledge -- City of amateurs -- Work in the Crystal Palace -- Professional democracy -- The genius of curiosity -- Hobby-horse -- The amateur revolution
The Politics of the Encounter is a spirited interrogation of the city as a site of both theoretical inquiry and global social struggle. The city, writes Andy Merrifield, remains "important, virtually and materially, for progressive politics." And yet, he notes, more than forty years have passed since Henri Lefebvre advanced the powerful ideas that still undergird much of our thinking about urbanization and urban society. Merrifield rethinks the city in light of the vast changes to our planet since 1970, when Lefebvre's seminal Urban Revolution was first published. At the same time, he expands on Lefebvre's notion of "the right to the city," which was first conceived in the wake of the 1968 student uprising in Paris. We need to think less of cities as "entities with borders and clear demarcations between what's inside and what's outside" and emphasize instead the effects of "planetary urbanization," a concept of Lefebvre's that Merrifield makes relevant for the ways we now experience the urban. The city-from Tahrir Square to Occupy Wall Street-seems to be the critical zone in which a new social protest is unfolding, yet dissenters' aspirations are transcending the scale of the city physically and philosophically. Consequently, we must shift our perspective from "the right to the city" to "the politics of the encounter," says Merrifield. We must ask how revolutionary crowds form, where they draw their energies from, what kind of spaces they occur in-and what kind of new spaces they produce.
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New York City is facing a crisis in its urban ecosystem. As wealthy developers and real estate mega-projects rupture the connections between people and the social and spatial webs making up the city's once-rich undergrowth, how can city-dwellers nurture and restore their metropolitan habitat?
In 1970, the French left-wing filmmaker Chris Marker made a twenty-minute documentary about the French left-wing publisher François Maspero. Fleetingly, we catch a glimpse of two publications pinned side by side on one wall, seemingly granted special placement: a copy of The Black Panther newspaper and a Monthly Review. Hardly surprising is this prominence: Maspero's relationship with Monthly Review was always fraternal, both interfaced with one another, shared lists. Together, they helped define what that New in the Left would mean.
"In the mid-1990s, when I lived in central London, I used to walk past the British Museum nearly every day. More often than not, I would pop in, did so for years, getting thrilled by a couple of things. The first was entering the great Reading Room, for which I had a Reader's Card, glimpsing and even sitting in space G-7. I never ordered any books, had no need to order anything; all I wanted was to sit there, in Karl Marx's seat, and try to feel the vibe. Usually, there was no vibe, only the hushed shuffling and page turning of others close by, mixed with the odd cough and splutter."
The great French Marxist Henri Lefebvre authored sixty-eight books, since translated into thirty languages, making brilliant analyses on dialectics and alienation, everyday life and urbanism, ecology and citizenship. Yet, his La conscience mystifiée(Mystified Consciousness), published in 1936, has seemingly been forgotten in every language, largely ignored everywhere. Though it may well be his most enduring political tract, it was his most prescient thesis for understanding the human condition in the twenty-first century.
Collectivity and individuality express two different aspects of Marxism's humanist tradition, of how they ought to go together. It is another way to frame the dialectic of justice and jouissance, a radical hope for equality on the one side, plus a diversity of self-expression on the other. In a sense, this is not only what Marxism should offer; it is what any city should offer, too. Cities should reconcile problems of freedom and necessity, ought to provide affordable housing and a decent quality of life, alongside novelty of experience and scope for expansive individuality.
