{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","title":"Digital Capitalism","author":null,"edition":null,"publisher":null,"year":null,"isbn":"2021022153","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","id":"50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","uuid":"50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","title":"Digital Capitalism","normalized_title":"digitalcapitalism","author":null,"edition":null,"publisher":null,"year":null,"isbn":"2021022153","isbns":["2021022153","9781032119182","9781032119205","9781003222149","2405518376"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":343,"navigation_url":"https://workshop.closeclaw.top/ai/book/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","title_url":"https://workshop.closeclaw.top/ai/title/Digital%20Capitalism","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","page_url":"https://workshop.closeclaw.top/api/ai/books/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed/page","search_url":"https://workshop.closeclaw.top/api/ai/books/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed/search"},"page":{"printed_page":131,"pdf_page":145,"physical_index":145,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"16eee0e6ab49b35374bdf7d29876bb378a1374b6c2a80cbaf534d01d60f933f0"},"chapter":"DIGITAL CAPITALISM","content":"• The culture industry: In the culture industry, culture is produced as commodity. Examples are music, films, entertainment, live performances, advertising, sports events, video games, software, magazines, branding, etc. The cultural commodity means the economisation and commodification of culture so that no boundary can be drawn between the economy and culture.\n\nLefebvre questions the separation of economy/culture and base/superstructure. The economy operates as the production of ideas in culture. Culture operates as knowledge goods and knowledge work in the economy. Culture is material, economic, and noneconomic (Williams 1977, Fuchs 2020). For Lefebvre, human beings’ practices that constitute everyday life “are the soil” (CEL3, 123) of society. Everyday life is society’s foundation<sup>1</sup>. In the book Dialectical Materialism, Lefebvre (2009, 73) argues that humans’ “practical relations” are their “concrete conditions of existence”. Human practices are social and societal and form society’s foundation.\n\nLefebvre, however, assumes that information is “an immaterial product” (CEL3, 56). The separation of intangible products of mental work from matter is part of the orthodox dualism that Lefebvre questions. If the mind and its products and the products of mental work are immaterial, then there must be two substances in the world, matter and spirit. The question what the world is fundamentally made of can be based on a dualist ontology with two substances not be adequately explained. The assumption that there are two substances – the material and the immaterial – cannot explain what the world’s ground is and opens up philosophy to spiritualism and esotericism that assume that the world is determined by spiritual forces.\n\nThe next section discusses the role of communication in everyday life.\n\n5.3 Communication in Everyday Life\n\nThe critique of everyday life analyses how humans live, “how badly they live, or bow they do not live at all” (CEL2, 18). It aims at informing the transformation of society and people’s lives. It is a praxis that wants to contribute to the establishment of “a decentralized socialism” (130). The critique of everyday life “attacks alienation in all its forms, in culture, ideology, the moral sphere, and in human life beyond culture, beyond ideology, beyond the moral sphere” (63). Lefebvre argues that in phases of fundamental societal change, “everyday life is suspended, shattered or changed” (109). For example, as a result of a general strike against government measures that degrade working conditions, the practices of everyday life such as commuting, shopping, and working come to a halt and alternative messages that are normally not being heard in everyday life are publicly communicated through demonstrations, public gatherings, media presence, and so forth. Everyday life is the “vital element in which the working classes” are active and that is controlled by the bourgeoisie (1971, 39).\n\nChapter Five | Communication in Everyday (Digital) Life\n\n131\n\nCommunication in Everyday Life\n\n1 Shmuely (2008) points out the parallels between the works of Raymond Williams and Henri Lefebvre, including the cultural materialist interpretation of society that transcends the orthodox-Marxist base/superstructuremodel.","previous_page":130,"next_page":132}