By Jeff Klooger
This e-book is a serious exploration of the philosophical underpinnings and implications of Cornelius Castoriadis’ reflections on Being, society and the self. The e-book introduces the reader to the most suggestions of Castoriadis’ paintings, yet is going additional to discover the elemental philosophical matters addressed via Castoriadis, and to severely study the problems his paintings opens up, assessing and, the place beneficial, providing recommended amendments to the solutions Castoriadis himself places ahead. Key conceptual difficulties addressed contain the excellence among autonomy and heteronomy, the character of the self and self-creation, and the character of selection in a essentially indeterminate universe.
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Extra info for Castoriadis: Psyche, Society, Autonomy
30 Castoriadis, “The State of the Subject Today,” p. 169. 31 Unger, False Necessity: Anti-necessitarianism: Social Theory in the Service of Radical Democracy. Part I of Politics. 32 • Chapter One by members of an autonomous society is a necessary humility, the acceptance of some absolute limits imposed on human activity and aspirations by virtue of our social nature and the self-creating character of society. The latter, for example, necessarily renders futile any attempt to fully determine the future form of society, even where this means attempting to ensure that a society will remain autonomous.
2 Ibid. Creation, Society and the Imaginary • 39 thing that comes to be comes from somewhere or something. The very fact of its appearance, its arrival—for this is in fact what ‘advent’ means—signals its prior existence elsewhere and/or in some other form, even if this be that of a mere potential inherent—that is to say: already present—in that which already exists. It is of course precisely this view which Castoriadis seeks to challenge and to unmask as construction and prejudice—a laborious, perhaps interminable task given that, as we have just seen and will see again repeatedly, so deeply entrenched is this way of perceiving the world that language itself seems to conspire to thwart attempts to oppose it.
If the individual qua social institution is indeed an imposition, this suggests a possible answer; one which, at first glance, Castoriadis would seem to endorse. 14 There is more to the singular human being than the individual qua social institution. ‘Within’ or ‘beneath’ that dimension of the human being which has become the social individual a psychical dimension persists, a world which is radically other both in its content and in its mode of being than that of the social individual or—it amounts to the same thing—society.