*The present text was delivered as a speech in a panel, entitled “Overcoming the State”, part of the 3rd Antiauthoritarian Festival in Ioannina, Greece (June, 2017).
[T]he rhetoric of Thatcher and of Reagan has changed nothing of importance (the change in formal ownership of a few large enterprises does not essentially alter their relation to the State), . . . the bureaucratic structure of the large firm remains intact [and] half of the national product transits the public sector in one way or another (State, local governmental organizations, Social Security); . . . between half and two-thirds of the price of goods and services entering into the final national expenditure are in one way or another fixed, regulated, controlled, or influenced by State policy, and . . . the situation is irreversible (ten years of Thatcher and Reagan made no essential changes therein).
Just think how the old traditional hierarchy is always trying to find out who is the best among us… and I think this is a bad idea. It is not the best, the greatest, but different that is beautiful. I don’t want to see if someone is better or not better than me: I want to learn if something is different. That, from my point of the view is at the core of what we call democratic education.
First of all, direct democracy, the democratic regime I’m thinking about, is not paradise on earth. It’s not the perfect regime, and I don’t know what perfect regime means.
Cornelius Castoriadis 
With the recent electoral success of the far-right in Europe and around the world certain fears of society, of the excessive masses, has been resurrected among liberals and leftists (if such fears were ever dead). They are rooted in an elitist tradition, shared by many political tendencies, that views society as inherently irresponsible, if not even cannibalistic, and thus in need of restrainment by enlightened extra-social institutions which to keep it “civilized”. Continue reading “Individuals and minorities in the framework of direct democracy”→
The apocalyptic images that we see in contemporary fictional cinema and literature seem to be not that far from materializing and in real life. Talks about the end of life as we know it are beginning to make more sense as information about the possible consequences of the unfolding global warming is coming from the scientific community, as well as from communities from the global South, already facing droughts and other related meteorological phenomena. Continue reading “Our best chance for solving the climate crisis — direct democracy and equality”→
Though you are a sneaking puppy, and so are all those who will submit to be governed by laws which rich men have made for their own security; for the cowardly whelps have not the courage otherwise to defend what they get by knavery; but damn ye altogether: damn them for a pack of crafty rascals, and you, who serve them, for a parcel of hen-hearted numbskulls.
Long-haired preachers come out every night, Try to tell you what’s wrong and what’s right; But when asked how ’bout something to eat they will answer with voices so sweet:You will eat, bye and bye, in that glorious land above the sky; Work and pray, live on hay, you’ll get pie in the sky when you die.
The public, the people, will find a way to create forms we cannot even imagine, forms that could solve problems that seem insuperable to us. So what is needed is this constant creative activity from the public, and that means mainly everybody’s passion for public affairs. ~Cornelius Castoriadis 
We are being told that we need still more economic growth in order to overcome the present multi-layer crises. Actually we have been hearing this for quite some time now. Both right and left, capitalist and socialist governments, offer their theories about how we need more production and consumption, in order for our societies to progress and overcome the present difficulties. Continue reading “The Fallacy of Economic Growth”→
Hence the citizens of a city are of no less concern to me than the city itself, for the city at its best eventually became an ethical union of people, an ethical as well as social eco-community, not simply a dense collection of structures designed for no other purpose than to provide goods and services for its anonymous residents.