Michel Clouscard
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| - | Although Houellebecq's work is often credited with building on conservative, if not [[reactionary]], ideas, his critical depiction of the [[hippie|hippie movement]], [[New Age|New Age ideology]] and the [[May 1968 in France|May 1968]] generation, especially in ''Atomised'', echoes the thesis of [[Marxism|Marxist]] [[sociologist]] [[Michel Clouscard]]. | + | "[[Everything is permitted, nothing is possible]]" |
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| + | "[[Philosophy]] has always battled [[marketing]]." --''[[Apostrophes - Images de marque]]'' (1982), [[Michel Clouscard]] | ||
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| + | <hr> | ||
| + | "Although [[Michel Houellebecq]]'s work is often credited with building on [[conservatism|conservative]], if not [[reactionary]], ideas, his critical depiction of the [[hippie|hippie movement]], [[New Age|New Age ideology]] and the [[May 1968 in France|May 1968]] generation, especially in ''[[Atomised]]'', echoes the "[[everything is permitted, nothing is possible]]" thesis of Marxist sociologist [[Michel Clouscard]]." --Sholem Stein | ||
| + | <hr> | ||
| + | “[[Neofascism]] will be the ultimate expression of [[Libertarianism|libertarian]] [[social liberalism]], of the unit which starts in [[May 68]]. Its specificity holds in this formula: ''[[All is allowed, but nothing is possible]]''. The [[permissive society|permissiveness]] of abundance, growth, new models of consumption, leaves the place to interdiction of the crisis, the shortage, the absolute [[impoverishment]]. These two historical components amalgamate in the head, in the spirit, thus creating the subjective conditions of the neofascism. From [[Daniel Cohn-Bendit|Cohn-Bendit]] ([[libertarian leftist]]) to [[jean-Marie Le Pen|Le Pen]] (French extreme nationalist), the loop is buckled: here comes the time of frustrated revanchists.” --Interview in "[[L'Evadé]]", n°9, French 141 | ||
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| + | "Le néo-fascisme sera l’ultime expression du libéralisme social libertaire, de l’ensemble qui commence en Mai 68. Sa spécificité tient dans cette formule : « Tout est permis, mais rien n’est possible. » [ Puis ], à la permissivité de l’abondance, de la croissance, des nouveaux modèles de consommation, succède l’interdit de la crise, de la pénurie, de la paupérisation absolue. Ces deux composantes historiques fusionnent dans les têtes, dans les esprits, créant ainsi les conditions subjectives du néo-fascisme. De Cohn-Bendit à Le Pen, la boucle est bouclée."--''[[Néo-fascisme et idéologie du désir]]'', 1973 | ||
| + | <hr> | ||
| + | "If Clouscard already made a name for himself, thanks to his thesis, “ [[L’Être et le code]]” in 1972, aided by the direction of the famous Marxist sociologist [[Henri Lefebvre]], it was in the following year that his thought revealed itself to the public with “[[Néo-fascisme et idéologie du désir]].” In this pamphlet against “[[Freudo-Marxism]]” (among which he classed Gilles Deleuze and moreover Herbert Marcuse), he delivered an analysis – imperfect but revolutionary – of Mai 68 and its consequences for French society."[https://institutenr.org/tag/understand-and-fight-the-advent-of-neo-capitalism-with-michel-clouscard/] | ||
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| + | '''Michel Clouscard''' (August 6, 1928 – February 21, 2009) was a [[French Marxism|French]] [[Marxist philosopher]] and sociologist. | ||
| - | '''New Age''' is a term applied to a range of [[spirituality|spiritual]] or [[religion|religious]] beliefs and practices that developed in [[Western culture|Western nations]] during the 1970s. Precise scholarly definitions of the New Age differ in their emphasis, largely as a result of its highly [[eclecticism|eclectic]] structure. Although analytically often considered to be religious, those involved in it typically prefer the designation of '''spiritual''' or '''Mind, Body, Spirit''' and rarely use the term "New Age" themselves. Many scholars of the subject refer to it as the '''New Age movement''', although others contest this term and suggest that it is better seen as a [[milieu]] or [[zeitgeist]]. | + | == Philosophical work == |
| + | According to Clouscard, the "[[capitalism of seduction]]" with its libertarian liberal face arises from the very evolution of the [[capitalist mode of production (Marxist theory)|capitalist mode of production]]. It testifies to a qualitative jump of the accumulated quantities which, at a certain moment, reach a [[Libertarianism|libertarian]] structure of society. | ||
| - | <!--History of the New Age--> | + | With its libertarian face, liberalism achieves its own self-realization, until the inevitable catastrophe. Clouscard speaks then about neofascism. |
| - | As a form of [[Western esotericism]], the New Age drew heavily upon a number of older esoteric traditions, in particular those that emerged from the occultist current that developed in the eighteenth century. Such prominent occult influences include the work of [[Emanuel Swedenborg]] and [[Franz Mesmer]], as well as the ideas of [[Spiritualism]], [[New Thought]] and [[Theosophy (Blavatskian)|Theosophy]]. A number of mid-twentieth century influences, such as the [[UFO religions]] of the 1950s, the [[Counterculture of the 1960s]], and the [[Human Potential Movement]], also exerted a strong influence on the early development of the New Age. The exact origins of the phenomenon remain contested, but there is general agreement that it developed in the 1970s, at which time it was centred largely in the United Kingdom. It expanded and grew largely in the 1980s and 1990s, in particular within the United States. By the start of the 21st century, the term "New Age" was increasingly rejected within this milieu, with some scholars arguing that the New Age phenomenon had ended. | + | |
| - | <!--Core Beliefs--> | + | Drawing up the inventory of fixtures of the liberal counter-revolution's consequences, Clouscard produced a philosophical work to think and propose the basis of a new social contract and to enable a progressivist re-foundation. |
| - | Despite its highly eclectic nature, a number of beliefs commonly found within the New Age have been identified. [[Theology|Theologically]], the New Age typically adopts a belief in a [[Holism|holistic]] form of divinity that imbues all of the universe, including human beings themselves. There is thus a strong emphasis on the spiritual authority of the self. This is accompanied by a common belief in a wide variety of semi-divine non-human entities, such as [[angel]]s and [[Masters of the Ancient Wisdom|masters]], with whom humans can communicate, particularly through the form of [[Mediumship#Channeling|channeling]]. Typically viewing human history as being divided into a series of distinct ages, a common New Age belief is that whereas once humanity lived in an age of great technological advancement and spiritual wisdom, it has entered a period of spiritual degeneracy, which will be remedied through the establishment of a coming [[Age of Aquarius]], from which the milieu gets its name. There is also a strong focus on healing, particularly using forms of [[alternative medicine]], and an emphasis on a New Age approach to science that seeks to unite science and spirituality. | + | |
| - | <!--Sociological factors--> | + | == Œuvres == |
| - | Centred primarily in Western countries, those involved in the New Age have been primarily from middle and upper-middle-class backgrounds. The degree to which New Agers are involved in the milieu varied considerably, from those who adopted a number of New Age ideas and practices to those who fully embraced and dedicated their lives to it. The New Age has generated criticism from established Christian organisations as well as [[Modern Paganism|modern Pagan]] and [[Indigenous peoples|indigenous communities]]. From the 1990s onward, the New Age became the subject of research by academic scholars of [[religious studies]]. | + | * ''L'Être et le Code'', Éditions Mouton, 1972 ; réédition L'Harmattan, 2004, {{ISBN| 978-2747555302}}. |
| + | * ''[[Néo-fascisme et idéologie du désir]]'', 1973 ; réédition : Le Castor Astral, 1999 ; [http://www.editionsdelga.fr réédition Delga 2008], {{ISBN |978-2-915854-10-7}}. | ||
| + | * ''Le Frivole et le Sérieux'', Albin Michel, 1978 ; [http://www.editionsdelga.fr réédition Delga], 2010 {{ISBN|978-2915854206}} | ||
| + | * ''[[Le Capitalisme de la séduction]] - Critique de la social-démocratie'', Éditions sociales 1981, [http://www.editionsdelga.fr Réédition Delga 2006], {{ISBN| 978-2209054572}}. | ||
| + | * ''[[La Bête sauvage, Métamorphose de la société capitaliste et stratégie]]'', Éditions sociales, 1983. | ||
| + | * ''Les Dégâts de la pratique libérale ou les métamorphoses de la société française'', Nouvelles Éditions du Pavillon, 1987. | ||
| + | * ''Traité de l'amour fou. Genèse de l'Occident'', Scandéditions-Éditions sociales, 1993, {{ISBN |978-2209068623}}. | ||
| + | * ''Les Métamorphoses de la lutte des classes'', Le Temps des Cerises, 1996, {{ISBN| 978-2841090716}}. | ||
| + | * ''Refondation progressiste face à la contre-révolution libérale'', Éditions L'Harmattan, 2003, {{ISBN |978-2747553070}}. | ||
| + | * ''Critique du libéralisme libertaire : Généalogie de la contre-révolution'',1986, Réédition 2006, [http://www.editionsdelga.fr Delga],{{ISBN |2-915854-01-7}}. | ||
| + | * ''La production de l'« individu »'', [http://www.editionsdelga.fr Delga], 2011, {{ISBN|978-2915854275}}. | ||
| + | * ''Les chemins de la praxis, fondements ontologiques du marxisme'', Paris Delga, 2015, {{ISBN|978-2-915854-79-4}} | ||
| ==See also== | ==See also== | ||
| - | * [[Advaita Vedanta]] | + | * [[Criticism of libertarianism]] |
| - | * [[Higher consciousness]] | + | * [[Libéral-libertaire]] |
| - | * [[Higher self]] | + | * ''[[L'Être et le Code]]'' |
| - | * [[Hippie]]s | + | * ''[[Critique du libéralisme libertaire]]'' |
| - | * [[Hypnosis]] | + | |
| - | * [[Mantras]] | + | |
| - | * [[New Age communities]] | + | |
| - | * [[New religious movement]] | + | |
| - | * [[Paradigm shift]] | + | |
| - | * [[Peace movement]] | + | |
| - | * [[Reincarnation]] | + | |
| - | * [[Rerikhism]] | + | |
| - | * [[Philosophy of happiness]] | + | |
| - | * [[Social theory]] | + | |
| - | * [[Spiritual evolution]] | + | |
| {{GFDL}} | {{GFDL}} | ||
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"Everything is permitted, nothing is possible" "Philosophy has always battled marketing." --Apostrophes - Images de marque (1982), Michel Clouscard "Although Michel Houellebecq's work is often credited with building on conservative, if not reactionary, ideas, his critical depiction of the hippie movement, New Age ideology and the May 1968 generation, especially in Atomised, echoes the "everything is permitted, nothing is possible" thesis of Marxist sociologist Michel Clouscard." --Sholem Stein “Neofascism will be the ultimate expression of libertarian social liberalism, of the unit which starts in May 68. Its specificity holds in this formula: All is allowed, but nothing is possible. The permissiveness of abundance, growth, new models of consumption, leaves the place to interdiction of the crisis, the shortage, the absolute impoverishment. These two historical components amalgamate in the head, in the spirit, thus creating the subjective conditions of the neofascism. From Cohn-Bendit (libertarian leftist) to Le Pen (French extreme nationalist), the loop is buckled: here comes the time of frustrated revanchists.” --Interview in "L'Evadé", n°9, French 141 French: "Le néo-fascisme sera l’ultime expression du libéralisme social libertaire, de l’ensemble qui commence en Mai 68. Sa spécificité tient dans cette formule : « Tout est permis, mais rien n’est possible. » [ Puis ], à la permissivité de l’abondance, de la croissance, des nouveaux modèles de consommation, succède l’interdit de la crise, de la pénurie, de la paupérisation absolue. Ces deux composantes historiques fusionnent dans les têtes, dans les esprits, créant ainsi les conditions subjectives du néo-fascisme. De Cohn-Bendit à Le Pen, la boucle est bouclée."--Néo-fascisme et idéologie du désir, 1973 "If Clouscard already made a name for himself, thanks to his thesis, “ L’Être et le code” in 1972, aided by the direction of the famous Marxist sociologist Henri Lefebvre, it was in the following year that his thought revealed itself to the public with “Néo-fascisme et idéologie du désir.” In this pamphlet against “Freudo-Marxism” (among which he classed Gilles Deleuze and moreover Herbert Marcuse), he delivered an analysis – imperfect but revolutionary – of Mai 68 and its consequences for French society."[1] |
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Michel Clouscard (August 6, 1928 – February 21, 2009) was a French Marxist philosopher and sociologist.
Philosophical work
According to Clouscard, the "capitalism of seduction" with its libertarian liberal face arises from the very evolution of the capitalist mode of production. It testifies to a qualitative jump of the accumulated quantities which, at a certain moment, reach a libertarian structure of society.
With its libertarian face, liberalism achieves its own self-realization, until the inevitable catastrophe. Clouscard speaks then about neofascism.
Drawing up the inventory of fixtures of the liberal counter-revolution's consequences, Clouscard produced a philosophical work to think and propose the basis of a new social contract and to enable a progressivist re-foundation.
Œuvres
- L'Être et le Code, Éditions Mouton, 1972 ; réédition L'Harmattan, 2004, Template:ISBN.
- Néo-fascisme et idéologie du désir, 1973 ; réédition : Le Castor Astral, 1999 ; réédition Delga 2008, Template:ISBN.
- Le Frivole et le Sérieux, Albin Michel, 1978 ; réédition Delga, 2010 Template:ISBN
- Le Capitalisme de la séduction - Critique de la social-démocratie, Éditions sociales 1981, Réédition Delga 2006, Template:ISBN.
- La Bête sauvage, Métamorphose de la société capitaliste et stratégie, Éditions sociales, 1983.
- Les Dégâts de la pratique libérale ou les métamorphoses de la société française, Nouvelles Éditions du Pavillon, 1987.
- Traité de l'amour fou. Genèse de l'Occident, Scandéditions-Éditions sociales, 1993, Template:ISBN.
- Les Métamorphoses de la lutte des classes, Le Temps des Cerises, 1996, Template:ISBN.
- Refondation progressiste face à la contre-révolution libérale, Éditions L'Harmattan, 2003, Template:ISBN.
- Critique du libéralisme libertaire : Généalogie de la contre-révolution,1986, Réédition 2006, Delga,Template:ISBN.
- La production de l'« individu », Delga, 2011, Template:ISBN.
- Les chemins de la praxis, fondements ontologiques du marxisme, Paris Delga, 2015, Template:ISBN
See also
