By Castoriadis, Cornelius; Adams, Suzi; Castoriadis, Cornelius
This e-book is the 1st systematic reconstruction of Castoriadis' philosophical trajectory. It severely translates the interior shifts in Castoriadis' ontology via reconsideration of the traditional tricky of 'human establishment' (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 big position within the improvement of western notion: the 1st a part of the publication means that Castoriadis sought to therapy this along with his elucidation of the social-historical because the zone 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. due to archival resources, the second one half the e-book reconstructs a moment ontological shift in Castoriadis' idea that happened through the Eighties. the following it argues that Castoriadis extends his idea of 'ontological production' past the human realm and into nature. This stream has implications for his total ontology and indications a shift in the direction of a common ontology of artistic physis. The expanding ontological value of physis is mentioned additional in chapters on aim wisdom, the residing being, and philosophical cosmology. It means that the realm horizon kinds an inescapable interpretative context of cultural articulation - within the double feel of Merleau-Ponty's mise en forme du monde - during which physis should be elucidated because the flooring of probability, in addition to some extent of end result for nomos within the circle of interpretative construction. The ebook contextualizes Castoriadis' inspiration inside of broader philosophical and sociological traditions. specifically 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 area - 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 generally, as a part of the interpretative box of tensions that includes modernity
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Additional resources for Castoriadis's ontology : being and creation
Yet ‘‘the being of doing,’’ and some versions of philosophical anthropology, also point to the ambiguity between philosophical anthropology and ontology. In some influential versions, humans and nature (and nature imbued by an order of meaning) are often portrayed in terms of radical discontinuity. It is most famously seen in Husserl’s (1941) ‘‘Phenomenology and Anthropology,’’ which can be read as a critique of Heidegger’s Being and Time and Kant and the Problem of Metaphysics. A similar ambiguity resonates, too, for Castoriadis and his journey through the IIS: Does he elucidate an anthropology?
Fusing insights from theories of action and Castoriadis, with Mead and the pragmatist tradition, Joas (1992) developed the idea of the ‘‘being of doing’’ into an anthropology of creative action. 15 With the opening sentence of the 1975 section of the IIS, Castoriadis delineates the boundaries of his philosophical investigations. In contrast to Heidegger’s univocal interpretation of being—and, more generally, the inherited tradition’s reduction—Castoriadis takes up the Aristotelian (and later, Husserlian) insight of multiple modes and categories of being.
In these schemas, time dissipates into atemporality, or what Castoriadis later called ‘‘the imperfect tense of ontological infinity,’’ (PA) where history is erased from the question and becomes a receptacle of coexistence. In critique of this position, Castoriadis introduces his definition of time (which will later become explicit as creation). Time is constitutive of history: ‘‘True time, [is] the time of radical otherness, an otherness that can neither be deduced nor produced’’ (p. 173). Unlike a univocal interpretation of being, a pluralistic elucidation of being assumes different logic-ontologies for different regions, and for the identity of their objects.