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Ο θρυμματισμένος κόσμος
Ποτέ άλλοτε το καθήκον του φιλοσοφικού στοχασμού δεν υπήρξε τόσο βαρύ και τόσο δύσκολο όσο είναι σήμερα. Αυτός πιθανότατα είναι και ο λόγος που η εποχή μας σπεύδει να διακηρύξει το τέλος της φιλοσοφίας, το αδιέξοδο της μεταφυσικής ή την ανάγκη να υποταχθούμε όλοι στον Νόμο που αποκάλυψε ένας απρόσιτος Άλλος. Το τέλος της φιλοσοφίας θα σήμαινε το τέλος του αιτήματος της αυτονομίας. [...]
250 pages, Paperback
First published October 1, 1990
7 people are currently reading
290 people want to read
About the author
Cornelius Castoriadis
173 books170 followersCornelius Castoriadis (Greek: Κορνήλιος Καστοριάδης) was a Greek philosopher, social critic, economist, psychoanalyst, author of The Imaginary Institution of Society, and co-founder of the Socialisme ou Barbarie group.
Edgar Morin proposed that Castoriadis' work will be remembered for its remarkable continuity and coherence as well as for its extraordinary breadth which was "encyclopaedic" in the original Greek sense, for it offered us a "paideia," or education, that brought full circle our cycle of otherwise compartmentalized knowledge in the arts and sciences. Castoriadis wrote essays on mathematics, physics, biology, anthropology, psychoanalysis, linguistics, society, economics, politics, philosophy, and art.
One of Castoriadis' many important contributions to social theory was the idea that social change involves radical discontinuities that cannot be understood in terms of any determinate causes or presented as a sequence of events. Change emerges through the social imaginary without determinations, but in order to be socially recognized must be instituted as revolution. Any knowledge of society and social change “can exist only by referring to, or by positing, singular entities…which figure and presentify social imaginary significations.”
Castoriadis used traditional terms as much as possible, though consistently redefining them. Further, some of his terminology changed throughout the later part of his career, with the terms gaining greater consistency but breaking from their traditional meaning (neologisms). When reading Castoriadis, it is helpful to understand what he means by the terms he uses, since he does not redefine the terms in every piece where he employs them.
Castoriadis has influenced European (especially continental) thought in important ways. His interventions in sociological and political theory have resulted in some of the most well-known writing to emerge from the continent (especially in the figure of Jürgen Habermas, who often can be seen to be writing against Castoriadis). Hans Joas published a number of articles in American journals in order to highlight the importance of Castoriadis' work to a North American sociological audience, and the enduring importance of Johann P. Arnason, both for his critical engagement with Castoriadis' thought, but also for his sustained efforts to introduce Castoriadis' thought to the English speaking public (especially during his editorship of the journal Thesis Eleven) must also be noted. In the last few years, there has been growing interest in Castoriadis’s thought, including the publication of two monographs authored by Arnason's former students: Jeff Klooger's Castoriadis: Psyche, Society, Autonomy (Brill), and Suzi Adams's Castoriadis's Ontology: Being and Creation (Fordham University Press).
Edgar Morin proposed that Castoriadis' work will be remembered for its remarkable continuity and coherence as well as for its extraordinary breadth which was "encyclopaedic" in the original Greek sense, for it offered us a "paideia," or education, that brought full circle our cycle of otherwise compartmentalized knowledge in the arts and sciences. Castoriadis wrote essays on mathematics, physics, biology, anthropology, psychoanalysis, linguistics, society, economics, politics, philosophy, and art.
One of Castoriadis' many important contributions to social theory was the idea that social change involves radical discontinuities that cannot be understood in terms of any determinate causes or presented as a sequence of events. Change emerges through the social imaginary without determinations, but in order to be socially recognized must be instituted as revolution. Any knowledge of society and social change “can exist only by referring to, or by positing, singular entities…which figure and presentify social imaginary significations.”
Castoriadis used traditional terms as much as possible, though consistently redefining them. Further, some of his terminology changed throughout the later part of his career, with the terms gaining greater consistency but breaking from their traditional meaning (neologisms). When reading Castoriadis, it is helpful to understand what he means by the terms he uses, since he does not redefine the terms in every piece where he employs them.
Castoriadis has influenced European (especially continental) thought in important ways. His interventions in sociological and political theory have resulted in some of the most well-known writing to emerge from the continent (especially in the figure of Jürgen Habermas, who often can be seen to be writing against Castoriadis). Hans Joas published a number of articles in American journals in order to highlight the importance of Castoriadis' work to a North American sociological audience, and the enduring importance of Johann P. Arnason, both for his critical engagement with Castoriadis' thought, but also for his sustained efforts to introduce Castoriadis' thought to the English speaking public (especially during his editorship of the journal Thesis Eleven) must also be noted. In the last few years, there has been growing interest in Castoriadis’s thought, including the publication of two monographs authored by Arnason's former students: Jeff Klooger's Castoriadis: Psyche, Society, Autonomy (Brill), and Suzi Adams's Castoriadis's Ontology: Being and Creation (Fordham University Press).
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Displaying 1 - 4 of 4 reviews
October 8, 2015
Κατά τη γνώμη μου, το έργο του Κορνήλιου Καστοριάδη θα έπρεπε να διδάσκεται στα σχολεία. Βέβαια αυτό θα ερχόταν σε πλήρη αντίθεση με το ρόλο του υπάρχοντος εκπαιδευτικού συστήματος. Πρόκειται πάντως για έναν από τους μεγαλύτερους στοχαστές που έβγαλε η χώρα μας και είναι κρίμα να χάνεται στη λήθη. Είναι τρομακτικό το πόσο λίγοι γνωρίζουν έστω κάτι από το έργο του.
Το συγκεκριμένο βιβλίο είναι μια συλλογή ομιλιών του κυρίως, από τα τέλη της δεκαετίας του 80 μέχρι αρχές 90. Για να πω την αλήθεια μου το πρώτο μέρος με δυσκόλεψε αρκετά. Είναι γεγονός ότι η γλώσσα του είναι κάπως απαιτητική. Το δεύτερο μέρος όμως με καθήλωσε.
Απλές αλήθειες που σε σοκάρουν όταν τις βλέπεις ωμά διατυπωμένες. Γιατί μπορεί να τις γνωρίζεις, όμως βλέποντάς τις "χακάρεται" το σύστημα ασφαλείας του μυαλού σου που έχει φροντίσει να τις απομονώσει και ελεύθερες πια, μπορούν να σε αγγίξουν (μήπως να σε κοπανήσουν στον τοίχο καλύτερα;).
Παραφράζοντας ένα απόσπασμα του βιβλίου, "η κοινωνία φαίνεται ανίκανη πλέον να παράγει ή έστω να ανεχτεί ανθρώπους σαν τον Καστοριάδη" και εύχομαι οι ιδέες του να παραμείνουν ζωντανές μέσα από την μεταξύ μας διάδοση.
Το συγκεκριμένο βιβλίο είναι μια συλλογή ομιλιών του κυρίως, από τα τέλη της δεκαετίας του 80 μέχρι αρχές 90. Για να πω την αλήθεια μου το πρώτο μέρος με δυσκόλεψε αρκετά. Είναι γεγονός ότι η γλώσσα του είναι κάπως απαιτητική. Το δεύτερο μέρος όμως με καθήλωσε.
Απλές αλήθειες που σε σοκάρουν όταν τις βλέπεις ωμά διατυπωμένες. Γιατί μπορεί να τις γνωρίζεις, όμως βλέποντάς τις "χακάρεται" το σύστημα ασφαλείας του μυαλού σου που έχει φροντίσει να τις απομονώσει και ελεύθερες πια, μπορούν να σε αγγίξουν (μήπως να σε κοπανήσουν στον τοίχο καλύτερα;).
Παραφράζοντας ένα απόσπασμα του βιβλίου, "η κοινωνία φαίνεται ανίκανη πλέον να παράγει ή έστω να ανεχτεί ανθρώπους σαν τον Καστοριάδη" και εύχομαι οι ιδέες του να παραμείνουν ζωντανές μέσα από την μεταξύ μας διάδοση.
August 11, 2022
Είναι αδύνατον να βρω λόγια για αυτό το βιβλίο. Καταπληκτικός, διορατικός και η ενσάρκωση του τι εστί (πράγματι) ο «έλλογος» και εκδημοκρατισμός.
November 7, 2021
Where Castoriadis accuses others of an abdication of self and creativity he engages in a flight into a phantasy of phantasies abdicating from contingency and responsibility to the other. His autonomy is characterised by a total solipsistic idiocy adrift like pig in a mud of its own happy alienation (hey, I chose this!) rendering whatever insights within this text moot. If you really want to waste time here just go read read Adorno on enlightenment and dialectics, and Bergson on philosophy of mind.
My central issue with everything that's going on here is Castoriadis commitment to that antiquated and frankly orientalist framing of western philosophy as occurring on a continuum with poles Athens and Jerusalem with Castoriadis, unsurprisingly, being effusively philhellenic. He construct this Hellenic chauvinism in opposition to a "Hebraic-Christian" social imaginary that's generated whole-cloth from Freud's anthropologically and historically unsound Moses and Monotheism. Lacunae are one thing and willful ignorance another. An absolute Law invested in an absolute deity is isn't nearly as given as he takes it to be with even the most cursory research of both Temple periods of Judaism demonstrating a rich history of competing jurisprudence and heresy where the justness and correct application of the law were hotly debated. It's not like there weren't any major figures at the time writing about this sort of thing that he could have engaged with.
My central issue with everything that's going on here is Castoriadis commitment to that antiquated and frankly orientalist framing of western philosophy as occurring on a continuum with poles Athens and Jerusalem with Castoriadis, unsurprisingly, being effusively philhellenic. He construct this Hellenic chauvinism in opposition to a "Hebraic-Christian" social imaginary that's generated whole-cloth from Freud's anthropologically and historically unsound Moses and Monotheism. Lacunae are one thing and willful ignorance another. An absolute Law invested in an absolute deity is isn't nearly as given as he takes it to be with even the most cursory research of both Temple periods of Judaism demonstrating a rich history of competing jurisprudence and heresy where the justness and correct application of the law were hotly debated. It's not like there weren't any major figures at the time writing about this sort of thing that he could have engaged with.
November 19, 2024
Banger philosophique de Castoriadis comme d'habitude
Displaying 1 - 4 of 4 reviews