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Michael Hardt and Antonio Negri’s collaborative works Empire and Multitude draw heavily from their work. This is true both in terms of an analysis of the neo-liberal ‘Empire’ itself and, to a more questionable extent, in terms of the prescriptions they draw up for a counterempire (‘exile’, ‘flight’). We could also mention in this regard, the work of Arjun Appadurai, whose essay on the character of globalisation borrows heavily from their conceptual apparatus (Appadurai, 1996). More generally, contemporary anti-capitalist literature is replete with terms borrowed consciously or unconsciously from their work.
Each one of us) are the authors of the world even if we have been convinced by those with an interest in denying our ontological essence that the world is created ‘elsewhere’. qxd 5/17/2006 1:08 PM Page 28 Key Thinkers from Critical Theory to Post-Marxism the world is to deny what, for Castoriadis, it is to be human. We need to recover ‘the world’ in order to recover our humanity. Castoriadis and the project of autonomy The key element of Castoriadis’s later critique and recasting of the project of autonomy is the suggestion that the symbolic order is something to which we relate either ‘passively’ or ‘actively’.
We create our world – or rather we recreate our world – whereas we should be creating it, selfconsciously with others, collectively in a process of ‘objective reflexivity’ (1987: 266). We should create the world because the world is a human creation and we are human. Moreover, creation should be on the basis of the ‘radical imaginary’ as opposed to the dominant imaginaries that have hitherto determined human life. Reality should be governed by ‘phantasy’ and novelty, not the ‘dead weight’ of human history, tradition and consensus, received truths and the ‘wisdom of the ages’.