http://www.iep.utm.edu/castoria/

''<small>discussion sur https://www.facebook.com/jbf3.14/posts/10201786104203143</small>''

Ça, c'est très fort ! ;-)

<br>Extrait de http://www.iep.utm.edu/castoria/ :
<br><br>  Related Theoretical Concepts<br>

For Castoriadis, the psyche of each human is inevitably fragmented and cannot remain in a strictly monadic state (Section 3.b.i). Further, the creativity of the anonymous collective, as the ground of social-historical constellations of meaning, is irreducible to individual psychic creativity. Thus, the question of the political (la politique) arises necessarily for humans because humans must create themselves as they exist in relation to others and in relation to society’s institutions (which often mediate relations with others). Therefore, the question of true political action is intimately linked to the question of which institutions we shall institute, internalize, and lean on in our creations. We form ourselves with others as we relate to these institutions. Hence, we must engage in lucid deliberation about what is good for humans and about which institutions help us achieve the good. This is what separates the political from mere politics, according to Castoriadis.<br><br>For Castoriadis, the political is a way of life in which humans give the laws to themselves as they constantly re-engage in deliberation about what is good. In short, the political coincides with the question, and the ability of individuals and society to pose the question, what is a good society? Societies and individuals who pose this question are capable of autonomy, transcending the closure of the traditions and social conditioning from which they come. This capacity for autonomy depends not only on the individuals and society who actually give limits and laws to themselves, but also on those institutions on which individuals and society lean when posing those laws.<br><br><br>Autonomy<br><br>Autonomy means not only that tradition can be questioned―that the question of the good can be posed―but also that we make it possible for ourselves to continue to ask such questions. The latter requires that we establish institutional supports for autonomy.<br><br>For Castoriadis there is, therefore, an exigency to embrace autonomy in a sense not limited to the liberal ideal of non-coercive, negative freedom wherein coercion and even society as such is depicted as evil (albeit, a necessary evil). Castoriadis argued that the object of politics is to be capable of positive self-limitation, meaning that autonomy “can be more than and different from mere exhortation if it is embodied in the creation of free and responsible individuals” (Castoriadis Reader 405). Castoriadis argued, against the liberal ideal, that the elimination of coercion cannot be a sufficient political goal, even if it is a good thing. Rather, autonomous societies go beyond the negative-liberty project of un-limiting people. Autonomous communities create ways of explicitly, lucidly, and deliberately limiting themselves by establishing institutions through which individuals form their own laws for themselves and will therefore be formed as critical, self-critical, and autonomous. Only such institutions can make autonomy effective.<br><br>“The task of philosophy,” he argued, “is not only to raise the question quid juris; that is just the beginning. Its task is to elucidate how right becomes fact and fact right—which is the condition for its existence, and is itself one of the first manifestations thereof” (Castoriadis Reader 404). No matter how much autonomy is a goal for itself, it is not something established once and for all, but depends on a constantly renewed task of instituting autonomy. As such, effective autonomy means that the will for autonomy itself as an end must also be a will for the means to autonomy, namely the will to establish the institutions on which effective autonomy leans.<br><br>:D