Abstract
Castoriadis’ early years in Greece were of particular importance for his intellectual itinerary and later theoretical development. His evolution reflects a series of social and politicohistorical transformations that occurred in Greece from 1936 to 1945. He came from a bourgeois class background and obtained a considerable and multilingual education based on both ancient Greek and Marxist philosophy. His first philosophical concerns, his involvement in the theory and practice of Marxism and his interest in the thought of Max Weber could be traced to these early years in Greece. Castoriadis experienced the Greek fascist regime of Metaxas (1936–1941) and the Nazi occupation of Greece (1941–1944), the bloody events of the armed conflict of December 1944 which were the prelude to the Greek Civil War (1946–1949), as well as the British armed intervention. During this period, as a young Trotskyist, he participated in the theoretical debates promoted by the minor Trotskyist groups and got a very strong flavour of the codified and mechanistic Marxism of the Greek communist movement. His encounter with the dogmatism of the orthodox Marxist tradition was coupled with his traumatic experience of being persecuted and at risk of being assassinated by the Stalinists of the Greek Communist Party. In the end, he migrated to France to keep himself alive and continue his personal and intellectual journey.
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Notes
K. Kosik (1995) ‘Socialism and the Crisis of Modern Man’, in J. H. Satterwhite (ed.) The Crisis of Modernity: Essays and Observations from the 1968 Era (Lanham and London: Rowman and Littlefield), p. 59.
K. Axelos (1982) ‘Theses on Marx’, in N. Fischer, L. Patsouras, N. Georgopoulos (ed.) Continuity and Change in Marxism (New Jersey: Humanities Press), p. 67.
H. Marcuse (1968) ‘Philosophy and Critical Theory’, in H. Marcuse, Negations (London: Penguin), p. 143.
K. Korsch (1977) ‘Ten Theses on Marxism Today’, in D. Kellner (ed.) Karl Korsch: Revolutionary Theory, (Austin: University of Texas Press), p. 281.
On this, see E. P. Thompson (1978) The Poverty of Theory (London: Merlin Press), pp. 360–361.
See International Communist Current (2001) The Dutch and German Communist Left (London: Porcupine Press), pp. 351–358.
According to Khilnani, these ‘self-proclaimed New Philosophers’ were former gauchistes who took history to be little more than the playing out of ideas, and to whom the Marxist conception of revolution inevitably resulted in terror and violence administrated by the State. Trumpeting arguments appropriated from Popper, Talmon and Arendt (each had until that point received little attention in France), the New Philosophers asserted the impossibility of revolutionary innocence: there was no lost treasure to recover. This ferociously negative argument — anti-statist, antitotalitarian, anti-Soviet gained wide diffusion. The obsessional centre of their reflections was the notion of “totalitarianism”. Sunil Khilnani, Arguing Revolution, pp. 123–124. For the ideas of the ‘New Philosophers’, see P. Dews, ‘The ‘New Philosophers’ and the end of Leftism’, Radical Philosophy, spring 1980: 24, p. 2–11;
P. Dews, ‘The Nouvell Philosophie and Foucault’, Economy and Society, 8: 2, May 1979, pp. 127–171.
C. Castoriadis (1997) ‘Recommencing the Revolution’, in D. A. Curtis (ed.) The Castoriadis Reader, p. 130.
K. Kosík (1995) ‘Reason and Conscience’, in J. Satterwhite (ed.) The Crisis of Modernity: Essays and Observations from the 1968 Era, pp. 13, 15.
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© 2014 Christos Memos
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Memos, C. (2014). Conclusions. In: Castoriadis and Critical Theory. Palgrave Macmillan, London. https://doi.org/10.1057/9781137034465_7
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DOI: https://doi.org/10.1057/9781137034465_7
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