Read e-book online Anarchy & culture: the aesthetic politics of modernism PDF

By David Weir

ISBN-10: 1558490833

ISBN-13: 9781558490833

A masterful examine of the hidden roots of up to date tradition and may b learn via an individual attracted to how and why our highbrow panorama has replaced particularly dramatically because the Victorian period.

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Thus, Proudhon does not prohibit individual ownership of property so long as that property has been produced by the individual and is possessed by right of production. In fact, Proudhon draws an important line of distinction between "property" and "possession," the latter referring to the ownership of those things necessary for day-to-day life, including land, place of dwelling, and whatever tools or implements the individual's trade requires. 21 Property is theft only when the contractual principle of justice is violated and one person comes to possess what has not been produced by his own labor: "[A]nd so the famous aphorism 'property is theft' turns out to be less paradoxical and somewhat less radical in its implications than it appears at first sight.

7 One problem with this statement, aside from the way the historical rivalry of anarchism and socialism is elided and combined into equally estranged varieties of romanticism, is the definition of romanticism itself as simply expressivist. There is no question that anarchists were expressivist in their advocacy of individualism, but that very individualism was expressed or expressible in Enlighten-ment terms. In this sense, romanticism and Enlightenment are not opposed; rather, a romantic vision of society becomes the goal toward which Enlightenment thought tends.

As we shall see, the matter is not quite so Page 16 clear-cut. But what is clear is that both documents provided anarchist thinkers with arguments that could be variously refuted or extended, or otherwise manipulated. " The success of this model depends on the assent of the people to remain anonymous units in a larger collective. Given such assent, the social contract is maintained on both sides and, as Rousseau says, "[a] State thus governed needs very few laws" (Contract, 109). The paucity of laws has some appeal to the anarchist, but the state still governs, and the laws, though few, nonetheless exist.

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Anarchy & culture: the aesthetic politics of modernism by David Weir

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