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By Suzi Adams

This publication is the 1st systematic reconstruction of Castoriadis' philosophical trajectory. It severely translates the inner shifts in Castoriadis' ontology via reconsideration of the traditional troublesome of 'human institution' (nomos) and 'nature' (physis), at the one hand, and the query of 'being' and 'creation', at the different. not like the order of physis, the order of nomos performed no significant function within the improvement of western proposal: the 1st a part of the e-book means that Castoriadis sought to therapy this along with his elucidation of the social-historical because the sector of being elusive to the determinist imaginary of inherited philosophy. This ontological flip was once introduced with the ebook of his magnum opus The Imaginary establishment of Society (first released in 1975) that is reconstructed as Castoriadis' lengthy trip via nomos through 4 interconnected domain names: ontological, epistemological, anthropological, and hermeneutical respectively. using archival resources, the second one 1/2 the e-book reconstructs a moment ontological shift in Castoriadis' proposal that happened in the course of the Nineteen Eighties. right here it argues that Castoriadis extends his idea of 'ontological creation' past the human realm and into nature. This circulation has implications for his total ontology and indications a shift in the direction of a basic ontology of artistic physis. The expanding ontological value of physis is mentioned extra in chapters on aim wisdom, the dwelling being, and philosophical cosmology. It means that the realm horizon types an inescapable interpretative context of cultural articulation - within the double experience of Merleau-Ponty's mise en forme du monde - within which physis could be elucidated because the flooring of chance, in addition to some degree of fruits for nomos within the circle of interpretative production. The e-book contextualizes Castoriadis' inspiration inside broader philosophical and sociological traditions. particularly it situates his concept inside of French phenomenological currents that take both an ontological and/or a hermeneutical flip. It additionally areas a hermeneutic of modernity - that's, an interpretation that emphasizes the continued discussion among romantic and enlightenment articulations of the realm - on the centre of mirrored image. Castoriadis' reactivation of classical Greek resources is reinterpreted as a part of the continuing discussion among the ancients and the moderns, and extra greatly, as a part of the interpretative box of tensions that includes modernity.

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Castoriadis posits an ‘‘articulated unity’’ between elucidation and action in a radicalization of Marx’s eleventh thesis, where Marx no longer presents a stark choice between ‘‘interpretation’’ or ‘‘revolutionary action’’ but argues that the real purpose is to ‘‘interpret the world in order to change it’’ (p. 164). Elucidation then for Castoriadis is a kind of philosophical praxis, and philosophical action is a part of ‘‘social doing’’ and a vital aspect of the project of autonomy. 7 Crucially, as the above quotation indicates, elucidation is interrogative: It problematizes—in this case the questions of being and the social-historical—in line with philosophy in the strong sense of la philosophie.

Castoriadis established an affinity between the social-historical and the imagination, although it is spelled out more in the 1965 part of the IIS. However, as Castoriadis wrote later in the IIS preface (noted earlier), a properly philosophical elucidation of the imagination is absent. Nonetheless, the task of introducing it was there from the beginning, together with the elucidation of the social-historical and critique of traditional approaches. The actual phrase Castoriadis uses here is: ‘‘In particular, the regions considered here—the radical imaginary and the social-historical—imply a profound questioning of the received significations of being as determinacy and of logic as determination’’ (p.

He contrasts this to causalism, as the repetition of the same, whereas the production of difference is the negation of otherness, a formulation again used later in his explicit delineation of creation from production, otherness from difference. 31 Finalist approaches rely on identitary operations of potentiality, posited as a ‘‘primordial principle’’ (p. 32 Hegel’s dialectic articulated its most classical form, but it also draws on the potentiality/actuality distinction formulated by Aristotle.

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