Vol. 20 No. 3 · 5 February 1998
pages 6-7 | 3573 words

Albino Sea-Cucumber
Glen Newey
- The Imaginary Institution of Society by Cornelius Castoriadis
Polity, 418 pp, £14.95, May 1997, ISBN 0 7456 1950 9
- Les Carrefours de Labyrinthe: Fait et a faire by Cornelius Castoriadis
Seuil, 281 pp, frs 139.00, February 1997, ISBN 2 02 029909 7
- The Castoriadis Reader edited by David Ames Curtis
Blackwell, 470 pp, £50.00, May 1997, ISBN 1 55786 703 8
The first business of government, Confucius wrote in the Analects, is to ‘rectify names’. His point was that rulers should seek agreement on final ends. But reflection on the realities of power takes us from nomenclature to the nomenklatura: names, in the right, or wrong, hands are potent instruments of rule. ‘Words,’ Hobbes noted in Leviathan, ‘are wise men’s counters, they do but reckon by them; but they are the money of fools.’ Hobbes’s nominalism became the handmaiden of his realpolitik. Terms like ‘justice’ had no meaning apart from the facts of power, in a kind of dominant ideology thesis avant la lettre. Hence Hobbes’s comparison, at the end of Leviathan, between the Papacy and the kingdom of fairies – fictive edifices both, reared on the credulity of the downtrodden. Modern writers like Ernesto Laclau have used a similar idea to explain how the meanings of words are fixed by ‘hegemonic’ power relations.
You are not Logged In
- If you have already registered login here
- If you are a print subscriber using the site for the first time please register here
- If you are not yet a subscriber you can subscribe here
- If you are a member of a subscribing institution or University library please login here
- If you have an Institutional print subscription and online access is not included, find out about our Institutional online subscriptions
This article is also available for purchase from the London Review Bookshop. Contact us for rights and issues enquiries.
print this article
Letters
Vol. 20 No. 5 · 5 March 1998
From David Ames Curtis
There were several errors in Glen Newey’s essay on Cornelius Castoriadis (LRB, 5 February). Castoriadis broke with the Greek Communists during, not after, World War Two. Newey says that he emigrated ‘to France with the onset of the Metaxas dictatorship in Greece after the war of liberation’, whereas the dictatorship had ended by the time of Metaxas’s death in 1941, four years before Castoriadis left Athens. Newey writes that ‘in later life Castoriadis wandered from Trotskyism,’ but in forming the now legendary group and review Socialisme ou barbarie in 1948, Castoriadis had already instigated, at the age of 26, a definitive break with Trotskyism.
Even a cursory reading of my most recent collection of Castoriadis’s writings, World in Fragments, would have told Newey that what Castoriadis calls ‘social imaginary significations’ are not the product of any ‘psychic mechanism’. As Castoriadis says time and again, society is irreducible to the psychical – Newey irrelevantly criticises a ‘project of psychoanalytical reduction’. The association of Castoriadis’s internationalist left-libertarian ‘project of autonomy’ – which was ever resistant to fads as well as to authoritarian responses – with ‘the self-styled "Post-Modern bourgeois liberal"’ Richard Rorty, ‘romantic nationalism’, ‘Fascism’, ‘Nazism’, ‘the NKVD’, ‘Kim Jong-Il’ and Tony Blair seems wilfully ignorant. Pace Humpty Dumpty (whom Newey quotes) words don’t just mean what we want them to mean.
David Ames Curtis
Paris