Summary

Necessity of thinking about daily life as a praxis:

The thinkers of "life" are distinguished by courage, boldness, assertiveness, the enjoyment of a critical and "tragic" sense: to face mistakes, difficulties and faults without retreating backwards. Such is the case of Kierkegaard, Marx and Nietzsche.

Thought everyday life has become a necessity that requires a change in approach and method, a bold step with an innocent mentality to confront depraved deities. The beginning of this thought was marked by Kierkegaard, with "Fear and trembling" in an unusual romantic era for intellectuals, who were accustomed to the strength of their attachment to tradition. This represents a more striking expression of the affirmation of the self as a real individual experience rather than the search for abstract categories. A simple essence in its emotions, its fears and its confrontations, up to its ability to cope with these resounding words, of an importance that theorists like Hegel and Schopenhauer appreciate.

Economic capitalism and the aristocratic bourgeoisie are an extension of spectral thinking, theoretically driven by the desire to possess the reins of truth by directing them to the whips of its exploitation towards the worker and the simple citizen, in an attempt to impose its opportunistic values.

The worker, as a simple man, seeks to ensure the well-being of his family, thus defying the capitalist-bourgeois system by realizing that his revolution against it is not simply a momentary and mechanical revolution confronting an economic system, but rather against a system of thought and a structure frozen by the formulations of vision and reason, because they do not understand the meaning of liberation through everyday life, to free oneself from its chains.

And because the reality of eternal everyday life is the present life, temporally and really, Marx decided to go beyond the limits of theoretical thought and get rid of a harmful inheritance, to free himself from alienation by a kind of catharsis: the purification of oneself from submission to alienation in work. And since work is the essence of man and the basis of his vital existence, it is the key to salvation and the word of passage towards a new era.

It seems that Nietzsche merges the psychological vision in the form of a psychic analyst, even before the emergence of Sigmund Freud, with the borrowing of the aesthetic vision of life. However, he is not convinced of the importance of acquiring the indulgences available in the shops of Christianity and Hebrew, but he continues his psychological journey in its aesthetic and sensory function, in order to enlighten him on everyday life by putting it in parallel with the body eager to seek eternity without false promises, without foundation or intention.

The relationship between these thinkers (Kierkegaard, Marx and Nietzsche) lies in the fact that they seek nothing other than the conviction that praxis is a passage to immortality. Immortality is ensured by effective action and not by the construction of shelters from inertia and stupor. This is what led Nietzsche to re-examine Kierkegaard's vision in the last stage of his reflections and to seek the aesthetic phase: sensory and practical, because it is linked to the life of activity and practice.

What can bring these three individuals together is inevitably the return to everyday life, whether in its psychological and emotional aspect, or in action, work, alienation, profit and salary transactions, and surplus value. Or in desire, pleasure, taste, openness to the body and play in haste towards adventure, sacrificing the supernatural to the detriment of the culture of submission.

Adherence to everyday life is an intellectual and cultural behavior that opposes rigid thinking, bearing the values of plurality and diversity in the face of eternal mummification and idolatry. This is the wonderful point in common between the three parts of the metaphysical overcoming in favor of the necessity of life with the concept of daily praxis. He reflects on ontological wandering in his instantaneous wanderings: psychological, economic and axiological. This is the dynamic included in the current issue of the " Enlightenment collection’s ".