The encounte rbetween Cornelius Castoriadis and the Mouvement Anti-Utilitaris tedans les Sciences Sociales(MAUSS;Anti-Utilitarian Movement in the Social Sciences) may seem both necessary and subject to chance.It seems necessary, given the questions broached both by MAUSS researchers and by the initiator of the review Socialisme ou Barbarie. But stillmore does it seem subject to chance, like the encounte revoked by Diderot between Jacques the Fatalist and his Master, because this belated encounter, ona Saturday in December1994, does not have the proper and conventional character of an academic colloquium, and because, before find in gap lace in what Pierre Bourdieu calls the “intellectual field,” Castoriadis long remained in the world of far-left militants, a microcosm far removed from the academic circles in which the MAUSS group has anchored it self since its creation….
La crise de la société moderne», conférence donnée en mai 1965 en Angleterre pour le groupe Solidarity qui l’a publiée. Reprise dans «Capitalisme moderne et révolution, T2», ed. 10/18, 1979. L’introduction à la 2 nd édition anglaise (1974) du «Mouvement révolutionnaire sous le capitalisme moderne» (1959), reprise dans «Capitalisme moderne et révolution, T2», ed. 10/18, 1979. La préface, rédigée en 1994, au livre de Jean-Michel Denis; «Les coordinations; la recherche désespérée d’une citoyenneté», Ed. Syllepse, 1996, pp. 9-13.
Il capitalismo è il regime che punta ad accrescere con ogni mezzo la produzione – una certa produzione, non dimentichiamolo – e a ridurre con ogni mezzo i “costi” – costi, non dimentichiamo neppure questo, definiti in un senso molto restrittivo: né la distruzione dell’ambiente, né lo schiacciamento delle vite umane, né l’abbrutimento delle città, né il trionfo universale dell’irresponsabilità e del cinismo, né la sostituzione della tragedia e della festa popolare con i teleromanzi sono tenuti in conto in questo calcolo, né potrebbero esserlo in nessun calcolo di questo tipo.
Cornelius Castoriadis (11 de marzo de 1922 – París, 26 de diciembre de 1997) fue un filósofo y psicoanalista, defensor del concepto de autonomía política y fundador en los años 40 del grupo político Socialismo o barbarie y de la revista del mismo nombre, de tendencias próximas al luxemburguismo y al consejismo. Posteriormente abandonaría el marxismo, para adoptar una filosofía original y una posición cercana al autonomismo y al socialismo libertario.
Political apathy is a phenomenon that preoccupied and preoccupies many intellectuals and social scientists. It is a pathological symptom of a society that loses its creativity and digs deep the foundations of its decay. If we attempt to give a definition of political apathy, we would say that it is the condition where human beings cease to function as active political animals, they cease to consider themselves able to take responsibility for making decisions that determine their lives, finally cease to become exponents of a different social institution, ignoring any sense of autonomy .
To counter the current political challenges, we declare that the time to rise up and act collectively through a joint new network of revolutionary agenda is here. Through open assemblies, councils and open political bodies in every square, where communication and interaction will become possible, we aim to liberate ourselves. Not as lenders and borrowers, not as rich and poor, not as prosecutors and defendants, but as equal and free citizens, if we do not wish concepts such as democracy and freedom to become forgotten entries in encyclopedic dictionaries and history books.
This interview with Castoriadis was conducted in 1989 by famed filmmaker Chris Marker for Marker’s own television series L’héritage de la chouette (“The Owl’s Legacy”). Eighty-one minutes long, the raw footage originally recorded in French has been translated into English (via easy-to-read subtitles) and edited anonymously as a public service. Here, Castoriadis lays out and examines the contributions of ancient Greece to questions of contemporary relevance relating to democracy, politics, philosophy, art, poetry, economic and social reorganization, and the creative chaos that underlies all existence.
This book was first published by Paul Cardan (English pseudonym of Cornelius Castoriadis) in 1957. After that is was re-published, with a newPreface, the graphics and annotations (included in this edition), by Solidarity in March 1972. This Zabalaza Books edition is based on theHTML version released on the web by Lust for Life in November 2006 and includes the post-notations by Lust for Life.
The best method to influence somebody to become passively subordinated by an abstract illusion is dependency or addiction. The delusion of consumerism is not just a false belief but an addiction that rests upon desire. The idea was relatively simple. If individuals were addicted to factory products, it was less likely for them to express their discontent for the working conditions in these factories or wonder about the life of the people who toil in the factory or even question the nature of labor/work itself.
Cornelius Castoriadis, aka Paul Cardan, was the most prominent member of the Socialisme ou Barbarie group in France in the late 1940s-1960s, which advocated workers’ self-management in workplaces and society as opposed to capitalism in its private and state-run forms. Here we present Maurice Brinton’s translation of Castoriadis’ classic On the content of socialism. The work is subtitled ‘From the Critique of Bureaucracy to the Idea of the Proletariat’s Autonomy’ Click
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