A collaborative article by the Editorial Collective of Social Imaginaries. Investigations into social imaginaries have burgeoned in recent years. From ‘the capitalist imaginary’ to the ‘democratic imaginary’, from the ‘ecological imaginary’ to ‘the global imaginary’ – and beyond – the social imaginaries field has expanded across disciplines and beyond the academy. The recent debates on social imaginaries and potential new imaginaries reveal a recognisable field and paradigm-in-the-making. We argue that Castoriadis, Ricoeur, and Taylor have articulated the most important theoretical frameworks (...) for understanding social imaginaries, although the field as a whole remains heterogeneous. We further argue that the notion of social imaginaries draws on the modern understanding of the imagination as authentically creative. We contend that an elaboration of social imaginaries involves a significant, qualitative shift in the understanding of societies as collectively and politically-instituted formations that are irreducible to inter-subjectivity or systemic logics. After marking out the contours of the field and recounting a philosophical history of the imagination, the essay turns to debates on social imaginaries in more concrete contexts, specifically political-economic imaginaries, the ecological imaginary, multiple modernities and their inter-civilisational encounters. The social imaginaries field imparts powerful messages for the human sciences and wider publics. In particular, social imaginaries hold significant implications for ontological, phenomenological and philosophical anthropological questions; for the cultural, social, and political horizons of contemporary worlds; and for ecological and economic phenomena. The essay concludes with the argument that social imaginaries as a paradigm-in-the-making offers valuable means by which movements towards social change can be elucidated as well providing an open horizon for the critiques of existing social practices. (shrink)

Ernesto Laclau’s Marxist and post-Marxist works are best understood when they are embedded in the history of Argentina’s National Left. This socialist-populist current underpinned his strategic horizons onward of at least 1963. While purely theoretical interpretations of Laclau can sometimes be enlightening, they tend to lose sight of the historical density of the Argentine’s thought. Over the course of his working life, Laclau’s theories presented the Argentinean Left with a challenge concerning how to engage with Peronism: specifically, how to develop (...) a leftist hegemonic project in an era when the working class remained stubbornly linked to a Peronist political identity. Laclau’s political trajectory and his understanding of Marxism are analysed here in order to explain the nature of his post-Marxism. (shrink)

El presente artículo versa sobre la relación entre secreto y política a partir de una relectura de Edipo Rey, para lo cual se realizará también una reposición crítica de los aportes de Michel Foucault al respecto. Se argumenta que en dicha tragedia griega el secreto aparece en el origen mismo de lo político; cuestión que habilita a iniciar una reflexión contemporánea que escape de lo que ha sido la visión hegemonónica sobre el secreto, es decir, aquella que menta su dimensión (...) instrumental. (shrink)

How should we evaluate the global protests against the financial crisis from 2011 and onwards? Do demonstrations on central squares such as Syntagma, Puerta de Sol and Zucotti Park point towards alternative democratic models beyond representative democracy? This article identifies a schism between the protests as events and the protests as self-organisation. Whereas the protests as events remains the dominant interpretation of the protests – delivered with negative connotations by Ivan Krastev and with positive consequences by Slavoj Žizek and Alain (...) Badiou – this article will investigate the protests as self-organisation by emphasizing some of the many examples of autonomous political institution-building and creation of permanent structures of political participation, which have appeared as natural continuations of the protests. I argue that the protests as self-organisation can be seen as re-actualisations of the practices and ideals of council democracy as interpreted by Hannah Arendt and Cornelius Castoriadis. By interpreting the protests through the prism of council democracy, I argue that the manifold political and societal initiatives that have appeared in the wake of these protests attempt to realise a specific notion of democratic autonomy and political freedom. (shrink)