By John Storey
From pop culture to daily Life offers a severe exploration of the improvement of daily life as an item of research in cultural research, in which John Storey addresses the way lifestyle is commencing to substitute pop culture as a chief notion in cultural reviews.
Storey offers a variety of alternative ways of considering theoretically in regards to the daily; from Freudian and Marxist ways, to chapters exploring issues akin to intake, mediatization and phenomenological sociology. The e-book concludes, drawing from the former 9 chapters, with notes in the direction of a definition of what way of life could appear like as a pedagogic item of analysis in cultural studies.
This is a perfect creation to the theories of way of life for either undergraduate and postgraduate scholars of cultural experiences, verbal exchange reports and media studies.
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Additional resources for From Popular Culture to Everyday Life
Although these symbols are drawn from myths, religion, fairy stories, jokes, and everyday language use, objects are not consciously selected from the repertoire: ‘the knowledge of symbolism is unconscious to the dreamer … it belongs to his mental life’ (1973a: 200). Moreover, we should not think that these symbols have deﬁnitive meanings, as, say, in a dream dictionary. That is, for example, a bottle must always signify female genitals. Crucial to interpretation is what a bottle means to the dreamer (although this may be difﬁcult to determine).
The alienation resulting from leisure is of course as nothing when compared with the alienation derived from the widespread denial of the possibility of truly productive work. A living is earned, but, as Lefebvre points out, ‘What life do we earn when we earn our living’ (2002a: 70). It cannot be enough to work to live; we have to consider the life that work allows. Therefore, to fetishize work as an end in itself is to deny that work must allow us to develop and to live. The problem with work under capitalism, as we saw in the discussion of Marx on alienation, is that it rarely provides true human satisfaction, it does not enable us to continue our human development; rather it is only the means to buying satisfaction with the money we earn.
Falling, stumbling and slipping can be symptomatic acts. ‘I can recall a number of fairly mild nervous illnesses in women and girls which set in after a fall not accompanied by any injury’ (229). He eventually got the impression that the falls themselves ‘expressed … unconscious phantasies with a sexual content, which could be assumed to be the forces operating behind the symptoms. Is this not the same thing meant by a proverb that runs: “When a girl falls she falls on her back”’ (239). We might wonder here if Freud is not himself revealing, what he might otherwise have tried to conceal, a rather prurient attitude to female sexuality.