By Suzi Adams
This publication is the 1st systematic reconstruction of Castoriadis' philosophical trajectory. It significantly translates the inner shifts in Castoriadis' ontology via reconsideration of the traditional problematical 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 enormous position within the improvement of western idea: the 1st a part of the publication means that Castoriadis sought to therapy this along with his elucidation of the social-historical because the quarter of being elusive to the determinist imaginary of inherited philosophy. This ontological flip used to be 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. by means of archival assets, the second one half the e-book reconstructs a moment ontological shift in Castoriadis' inspiration that happened through the Nineteen Eighties. right here it argues that Castoriadis extends his suggestion of 'ontological creation' past the human realm and into nature. This circulate 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 target wisdom, the dwelling being, and philosophical cosmology. It means that the area horizon kinds an inescapable interpretative context of cultural articulation - within the double experience of Merleau-Ponty's mise en forme du monde - during which physis may be elucidated because the floor of chance, in addition to some degree of fruits for nomos within the circle of interpretative production. The e-book contextualizes Castoriadis' idea inside of broader philosophical and sociological traditions. specifically it situates his suggestion 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 area - on the centre of mirrored image. Castoriadis' reactivation of classical Greek assets is reinterpreted as a part of the continued 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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Extra resources for Castoriadis's Ontology: Being and Creation (Perspectives in Continental Philosophy)
18033$ $CH1 04-15-11 15:51:25 PS PAGE 28 governed by an external source: the ethical moment by good/evil and the ‘‘technical’’ moment by derivatives of good/evil (efficient and inefficient). The mode of being of ‘‘doing’’ as social action emerges from, and radicalizes, the anthropological turn in Marxian thought, which included a critique of Marx’s notion of labor (Arnason 1988a, Joas and Honneth 1980). Yet ‘‘the being of doing,’’ and some versions of philosophical anthropology, also point to the ambiguity between philosophical anthropology and ontology.
Castoriadis proceeds to examine the common ground of different approaches to this question. He ultimately concludes that ‘‘society’’ provides us with a way of coexistence beyond the reach of traditional identitary thought, since the inherited tradition cannot accommodate the idea of a mode of being as temporal creation. 41 If conceived as a system, society would be closed on itself. In that case, society would be ultimately reducible to distinct elements, which would stand in clear relation to each other and could be univocally defined.
In writing on being, Castoriadis quickly acknowledges the need to question (in order to critique) the logical foundations of ontology: What are the ways in which being can be thought at all? On a hermeneutical note, it is significant that, in speaking of the ‘‘typology’’ of the approaches to ‘‘society’’ and ‘‘history,’’ Castoriadis claims they are the ‘‘only’’ answers 38 Nomos ................. 18033$ $CH1 04-15-11 15:51:32 PS PAGE 38 available within this framework (p. 176). Yet, this is internally inconsistent with his own ontological argument in that no onto-logic or imaginary—not even the determinist imaginary—can circumscribe or predict the number of creative responses to a given context.