Imagination and Tragic Democracy

Abstract

Cornelius Castoriadis is one of the very few social and political philosophers - modern and ancient - for whom a concept of imagination is truly central. In his work, however, the role of imagination is so overarching that it becomes difficult to grasp its workings and consequences in detail, in particular in its relation to democracy as the political form in which autonomy is the core imaginary signification. This article will proceed by first suggesting some clarifications about Castoriadis's employment of the concept. This preparatory exploration will allow us in a second step to discuss why the idea of democracy is closely linked to tragedy, and why this linkage in turn is dependent on the centrality of imagination for human action. In a third conceptual step, finally, we suggest that any concept of imagination will need to take into account the plurality and diversity of the outcomes of the power of imagination. Thus, the question of the nature of the novelty that imagination creates needs to be addressed as well as the one of the agon in the face of different imagined innovations in a given democratic political setting. As a consequence of this shift in emphasis, to be elaborated further, one will be able to say more about one question of which Castoriadis was well aware, which he never addressed himself in detail, though: the decline and end of polities and political forms, the question of political mortality.     

Autonomy,Reflexivity, Tragedy: Notions of Democracy in Camus and Castoriadis

Abstract

This paper looks at two 20th century theories of tragedy: those of Cornelius Castoriadis and Albert Camus. The theories that each proffer of this ancient cultural form are striking. Against more standard views, both theorists stress that tragedy is a cultural form that has only arisen historically in cultures whose forms of religious thought have been laid open to question. In this way, both argue that tragedy is an important democratic cultural form, which stages the confrontation between a no longer unquestionable divine order, and human autonomy. The intent of the paper, from the start, is a political one. It wants to place Camus alongside Castoriadis as a ‘post-Marxist’ thinker, who belongs meaningfully to what Dick Howard has called ‘the Marxian legacy’. More than this, it aims to do this by staging Camus' theorisation of tragedy, with Castoriadis', as a powerful riposte to the conservative criticism of democracy as a modern political form, that is, that it cannot muster sacral cultural forms forceful enough to meaningfully unite people beneath its banner.     

Democracy as a Tragic Regime: Democracy and its Cancellation

Abstract

To see "democracy as a tragic regime", as Cornelius Castoriadis did, is to recognize the ever-present risk of democracy's cancellation, but it also means to emphasize the anti-democratic nature of such cancellation, thus its incompatibility with democracy. In the context of this understanding of democracy, the article takes the political to consist of those relations among people and among institutions within the polis, which aim at deciding the polis' fate. It takes the social to be those relations among people and among institutions within the polis, to whom such decisions about the polis' fate apply and whom they create. If democracy is understood as tension between the two, then the relation between those who decide and those who are the subject of the decision is never entirely pacified - hence, always contested and in need of specification. Using the examples of the state of exception and totalitarianism (temporary and permanent self-cancellation), the article argues that these situations are outside a linear continuation with the democratic phenomenon and are due to a displacement, which is akin to the hubristic displacement.     

The Tragic and the Political: A Parallel Reading of Kostas Papaioannou and Cornelius Castoriadis

Abstract

The fundamental difference between Castoriadis' and Papaioannou's accounts of the link between tragedy and the political is that Castoriadis insists on a political form (the democratic regime) whilst Papaioannou insists on a social actor (the masses). The starting point for this essay, then, are two thinkers: one whose main interest was a political and philosophical reflection on the social-historical and one whose main interest was a philosophical reflection on the arts. Surprisingly, however, the end situation is one where Castoriadis gives us a political explanation of the link between tragedy and the political whilst Papaioannou gives us a social explanation of the same phenomenon. How can this difference be accounted for? First, distinguishing their respective conceptualisations of the political allows us to see that where one thinker privileges restlessness and revolution, the other privileges law and regime. Second, looking at their depictions of the essential aspects of tragedy places them on opposing sides of the couple hubris-dike, in a way that leads to two radically different conceptualisations of the relation in question.     

增量政治改革与社会主义政治文明建设

分析了政治文明以及中国特色的社会主义政治文明的定义、要素和基本特征,指出增量政治改革或增量民主是建立社会主义政治文明的主要途径。着重论述了增量民主的概念、意义、内容、要点,以及通过增量民主所要达到的治理和善治目标。最后,还试图建立起一套评估中国民主治理的指标体系。     

Politics and the Political in Castoriadis

This paper explores the distinction of politics and the political in Castoriadis’ work. Whereas the political refers to the instituted as the management of society in accordance with established laws, politics refers to the instituting as the capacity of the imaginary to constantly challenge established laws on the basis of individual and collective autonomy. The politics of autonomy identify with the regime of direct democracy, established first and foremost at the level of economy and expanding accordingly in all spheres of society. Democracy contains both a psychoanalytical and educational perspective inasmuch as it aims at the conscious self-reflective harmonisation of individual and collective autonomy by means of collective deliberation.     

Exploring the Paradox of Liberal Democracy: More Political Communications Equals Less Public Trust

Francis Fukuyama asks: ‘Is liberal democracy prey to serious internal contradictions, contradictions so serious that they will eventually undermine it as a political system?’ This paper argues that one of these ‘internal contradictions’ is the political communications process and it can be sufficiently serious to undermine the democratic system—but such an undermining is not inevitable.     

Liberal Democracy Series I, 1972–1988: Definition, measurement, and trajectories

The purpose of this paper is to provide the definitional and empirical background to the Liberal Democracy Series I Index of democracy that is available in Bollen (1998) but whose rationale has not been published. More specifically, the paper (1) gives a definition of liberal democracy that has guided the formation of this index, (2) describes measures that correspond to this definition, (3) provides a measurement model that links the indicators of democracy to the latent variables that represent the concept, (4) explains the construction of the Liberal Democracy Series I Index, and (5) compares the Series I democracy measure to two other widely used democracy measures in a latent curve model. The Liberal Democracy Series I Index provides a simple unweighted measure of liberal democracy that minimizes the bias in expert ratings, is highly reliable and highly correlated with the latent liberal democracy variable. The evidenced reviewed here suggests that its measurement properties are superior to the Polity and Vanhanen democracy indices with the exception that it is available for a more limited period of years than these latter two.     

What the Age of Populism Means for Our Liberal Democracy

Populism has leapt from fringe protest to shaping, even dominating, mainstream politics in just a few years. Behind this political and social upheaval is an economic and political settlement that has failed to deliver good jobs, life chances and sustainable communities in many parts of the country, particularly outside urban centres. The failure of mainstream political parties to build a new settlement following the financial crash in 1998 has left a vacuum which now threatens the foundations of liberal, representative democracy. Progressive politicians need to build a new pluralist settlement based on a radical devolution of power that allows decision making to become less remote, more responsive and brings capital under greater democratic control.     

Democracy,interrupted: Regime change and partisanship in twentieth-century Argentina

Electoral volatility is much higher in new than in advanced democracies. Some scholars contend that weak partisan ties among the electorate lie behind this high volatility. Political parties in new democracies do not invest in building strong linkages with voters, they claim; hence partisanship is not widespread, nor does it grow over time. Our view is that democratic processes do encourage the spread of partisanship and hence the stabilization of electoral outcomes over time in new democracies. But this dynamic can be masked by countervailing factors and cut short by regime instability. We expect that, all else being equal, volatility will decline over time as a new democracy matures but increase again when democracy is interrupted. We use disaggregated ecological data from Argentina over nearly a century to show that electoral stability grows during democratic periods and erodes during dictatorships.     

Education and support for representative,direct and stealth democracy

Using data collected within the scope of a Dutch internet panel survey (LISS) in 2011, this study tracks public support for direct, stealth and representative democracy according to educational level. Our findings indicate that, in terms of overall support for each specific type of democracy, lower educated citizens are significantly more supportive of stealth and direct democracy than highly educated citizens. While the mean levels of support for representative democracy do not differ significantly between levels of education, multivariate OLS regression analyses show that lower educated citizens are noticeably more supportive of representative democracy once political efficacy, trust and satisfaction are introduced. When contrasting the different types of democracy directly with one another, we find that lower educated citizens have a greater tendency to prefer direct and (to a lesser extent) stealth democracy over representative democracy than higher educated citizens. Multivariate OLS regression analyses indicate that most of these educational gaps cease to be significant once the lower levels of political efficacy, trust and satisfaction of lower educated citizens are taken into account. Implications of these results for the debate on the functioning of democracy are discussed.     

Democracy in Britain: Retrospect and Prospect

The EU referendum has raised questions about the nature of democracy, which is not just majority rule. It is wrong to claim that direct democracy has now replaced representative democracy, as Parliament is required to answer all the questions that the referendum did not. The conduct of the referendum reflected the worst aspects of Britain's political culture of sterile adversarialism. Both left and right have shared assumptions about governing that have made it difficult to develop a culture of democratic citizenship. The political system still reflects its pre‐democratic origins (as in the survival of a House of Lords and the obsession with titles) and the role of money in politics represents a form of corruption. Institutional reforms depend for their success on the nurturing of a democratic culture, which is a task for many hands.     

间接民主、代议制与精英统治

直接民主与间接民主的问题是当代政治哲学的一个热点.文章回顾了围绕直接民主和代议制进行的争论,直接民主由于容易导致暴民政治而被视作洪水猛兽,代议制民主则把人民分为普通大众和精英,认为只有精英才能代表人民更好地治理国家.但把代议制民主简单理解为选择代议员的过程会不可避免地滑向寡头统治,只有多元主义民主才能避免寡头统治铁律,尽管这种民主内部存在着民主必需的同一性和多元主义需要的差异性这两种逻辑之间的张力.     

协商民主视野下的人民政协制度建设

以协商民主理论为参照,分析中国人民政治协商制度框架中已有制度的特点和应有制度之建设,从中可获得若干启发:即协商民主所追求的价值理念与人民政协制度建设的理念相契合;协商民主所期望的实践成果在人民政协制度建设中有具体体现;协商民主所引发的广泛讨论为中国人民政治协商制度建设改革提供了民意基础。     

Democracy,children, and the environment: a case for commons trusts

This essay argues that our unsustainable degradation of the natural environment violates fundamental, democratic obligations to children. I argue, first, that obligations to children are clearer and more determinate than obligations to future generations. I then argue that our democratic obligations to children alone, which can be derived from a theoretically modest, procedural conception of democracy, demand substantial institutional reforms. Finally, I propose that commons trusts – which have received very little attention in the theoretical literature – are the best way of meeting these obligations.     

The Cadillac,the mother-in-law,and the ballot: Individual and contextual roots of ambivalence in Swiss direct democracy

Citizens may experience irreconcilable and conflictive values or feelings about a political issue. They may, for instance, both believe in a woman's right to autonomy over her body (pro choice) and that human life begins before birth (pro life). This conflictive situation – referred to as ambivalence in relevant literature – has detrimental effects on political choices. For instance, ambivalence may enhance instability in candidates' evaluations, delay the formation of vote intentions, and finally weaken predictions on vote choices.This being, literature has less looked at what may induce ambivalence, and especially on how informational context may affect it. Our paper aims to compensate for this lack, by assessing under which individual and contextual conditions ambivalence has more chances to be felt by citizens. Through a series of hierarchical estimations based on post-electoral data on Swiss direct democracy and original data retracing content of political campaigns, we will demonstrate that individual determinants (political sophistication, exposure to political campaigns, and heuristics) as well as political campaigning (intensity and negativism) strongly determine the existence of ambivalence.     

Nonformal Education, Political Participation, and Democracy: Findings from Senegal

The relationship between nonformal education (NFE) and democracy has not been subject to empirical examination. Given the prominence that NFE has gained in many countries, such as those in Africa, this inattention is unfortunate. Using data from a survey involving a probability sample of 1484 Senegalese citizens, this paper examines the effects of education, both formal and nonformal, on political participation among rural Senegalese. The results indicate that NFE and formal education tend to have similar effects on several political behaviors, but the effect of NFE generally appears to be stronger. NFE has a positive impact on political participation. NFE increases the likelihood that one will vote and contact officials regarding community and personal problems. In addition, NFE has a strong, positive impact on community participation.Michelle T. Kuenzi, Assistant Professor, Department of Political Science, University of Nevada Las Vegas, 4505 Maryland Pkwy, Box 455029, Las Vegas, NV 89154-5029, USA (michele.kuenzi@ccmail.nevada.edu)     

Democracy and decentralisation: local politics,marginalisation and political accountability in Uganda and South Africa

While democratic decentralisation is viewed as an important vehicle for development in sub‐Saharan Africa, its viability in practice is often doubted. Lack of resources, expertise, marginalised populations and the inexperience of local electors are all barriers to successful decentralisation. However, often overlooked are the diverse ways in which local people use the opportunities provided by democratic decentralisation to engage local authorities and demand accountability. Using examples from Uganda and South Africa,¹ this article demonstrates how local people use democratic openings to meet the challenges of marginalisation and demand accountability. While the data is from the mid to late 1990s, the evidence presented here is relevant to the continuing debate over democratic decentralisation for it reveals something that is not always recognised: lack of resources is not necessarily the problem; developing political capacity for demanding accountability for existing resources is what is important. The implication is that for decentralisation to be effective, practitioners must develop a better understanding of local political engagement so that their efforts may strengthen rather than thwart emerging political relations of accountability. Copyright © 2006 John Wiley & Sons, Ltd.     

Economic Crisis and Support for Democracy in Europe

The study of the impact of the economic crisis on attitudes toward democracy tends to be focused on satisfaction with specific democratic institutions. This article expands upon previous research to explore how the current economic crisis can affect core support for democracy as a regime. Based on European Social Survey data for the Eurozone countries, the findings are twofold. It is shown, firstly, that perceptions of the state of the economy have an impact both on satisfaction with and support for democracy, and, secondly, that citizens’ support for democracy is greater in bailed-out countries. In countries that have experienced intervention, the more critical citizens and those less satisfied with the outputs of democracy are the stronger advocates of democracy. The article argues that this is connected with the tendency of critical citizens in bailed-out countries to blame external agents for the economic situation while increasing the saliency of democratic rules as a reaction to the imposition of unpopular measures.     

Democracy and epistemology: a reply to Talisse

According to Robert Talisse, ‘we have sufficient epistemological reasons to be democrats’, and these reasons support democracy even when we are tempted to doubt the legitimacy of democratic government. As epistemic agents, we care about the truth of our beliefs and have reasons to want to live in an environment conducive to forming and acting on true, rather than false, beliefs. Democracy, Talisse argues, is the best means to provide such an environment. Hence, he concludes that epistemic agency, correctly understood, supports the legitimacy of democracy. This reply highlights the interest, but also the difficulties, of this argument and, in particular, of its assumptions about epistemic agency, morality and democracy.