η πρηνής θέση του σκοπευτή The Society of the Spectacle The first version of this translation of The Society of the Spectacle was completed and posted online at my “Bureau of Public Secrets” website in 2002. The first print version was published by Rebel Press (London) in 2004 and several other editions were subsequently published in various print and digital formats. Meanwhile I continued to fine-tune the version on my website. There have been several previous English translations of Debord’s book. Regardless of such differences, I am pleased to note that my friends Lorraine Perlman (Fredy’s widow) and Donald Nicholson-Smith have graciously expressed enthusiastic support for the idea of providing annotations. Many people have told me that they became discouraged by the opening pages of the book and gave up. The book is not, however, as difficult or abstract as it is reputed to be. As I noted in The Joy of Revolution: In short, you can really understand this book only by using it. I hope this new edition helps you break out of that mold.
In Conversation with Raoul Vaneigem Hans Ulrich Obrist Hans Ulrich Obrist: I just visited Edouard Glissant and Patrick Chamoiseau, who have written an appeal to Barack Obama. What would your appeal and/or advice be to Obama? Raoul Vaneigem: I refuse to cultivate any relationship whatsoever with people of power. HUO: Could we talk about your beginnings? RV: I would first like to clarify that situationism is an ideology that the situationists were unanimous in rejecting. HUO: Which situationist projects remain unrealized? RV: Psychogeography, the construction of situations, the superseding of predatory behavior. HUO: The Situationist International defined the situationist as someone who commits her- or himself to the construction of situations. RV: By its very style of living and thinking, our group was already sketching out a situation, like a beachhead active within enemy territory. Situationist International, November 1962 (from left to right: an unknown woman, J.V. RV: Not as roles. RV: Survival is budgeted life.
Ministerie van Agitatie Guy Debord Guy Ernest Debord (French: [dəbɔʁ]; December 28, 1931 – November 30, 1994) was a French Marxist theorist, writer, filmmaker, member of the Letterist International, founder of a Letterist faction, and founding member of the Situationist International (SI). He was also briefly a member of Socialisme ou Barbarie. Early life[edit] Guy Debord was born in Paris in 1931. Guy's father, Martial, was a pharmacist who died due to illness when Guy was young. Involvement with the Letterists[edit] Debord joined the Letterist International when he was 19. Founding of the Situationist International[edit] In 1957, the Lettrist International, the International Movement for an Imaginist Bauhaus, and the London Psychogeographical Association gathered in Alba, Italy, to found the Situationist International, with Debord having been the leading representative of the Lettrist delegation. Political phase of the Situationist International[edit] After the Situationist International[edit] Written works[edit] Films[edit]
Situationistische Internationale Die Situationistische Internationale (S.I.) war eine 1957 gegründete, linksradikal orientierte Gruppe europäischer Künstler und Intellektueller (darunter politische Theoretiker, Architekten, freischaffende Künstler u. a.), die vor allem in den 1960er Jahren aktiv war. Die Situationisten beeinflussten die politische Linke, speziell im Umfeld des Pariser Mai 1968, die Entwicklung der Methoden der Kommunikationsguerilla und die internationale Kunstszene, insbesondere die Popkultur. Die Zahl der Mitglieder lag zwischen zehn und über 40. Über die Zeit waren insgesamt ca. 70 Personen beteiligt. 1972 gab die Gruppe ihre Selbstauflösung bekannt. Konzept[Bearbeiten] Der Situationistischen Internationale werden einige bekannte Slogans der Zeit zugeschrieben: „Verbieten ist verboten! Geschichte[Bearbeiten] Vorgeschichte[Bearbeiten] Die situationistische Bewegung beginnt Anfang der 1950er Jahre im Frankreich von Sartre und Camus und ist eng verbunden mit der Person von Guy Debord. Gründung[Bearbeiten]
The Society of the Spectacle by Guy-Ernest Debord But certainly for the present age, which prefers the sign to the thing signified, the copy to the original, representation to reality, the appearance to the essence... illusion only is sacred, truth profane. Nay, sacredness is held to be enhanced in proportion as truth decreases and illusion increases, so that the highest degree of illusion comes to be the highest degree of sacredness. Feuerbach, Preface to the second edition of The Essence of Christianity In societies where modern conditions of production prevail, all of life presents itself as an immense accumulation of spectacles. Everything that was directly lived has moved away into a representation. The images detached from every aspect of life fuse in a common stream in which the unity of this life can no longer be reestablished. The spectacle presents itself simultaneously as all of society, as part of society, and as instrument of unification. In a world which really is topsy-turvy, the true is a moment of the false.
Gloria and Monica In Honor of the Arrival of the WeathermenBilly Graham PresentsFragmentary OppositionThe dance of revolutionIs This Our Fate?The End of CPEYou are wandering...Godard Disruption Address to Women’s LiberationGloria and Monica [Photo of Che Guevara’s corpse] The International Liberation School announces its first required course: Why pay pig morticians who use wood ripped off from the People of the Third World? With the advance of the cybernetic welfare state, the alienation of the proletariat is intensified. [January 1970] [Painting of crucifixion, with photos of the Chicago Eight pasted over the heads of Jesus and the saints] The Left abounds with Christ-figures. “Fragmentary opposition is like the teeth on a cogwheel: they marry one another and make the machine go ’round, the machine of the spectacle, the machine of power.” [On the Spectacle cogwheel it says “Keep on grindin’.” The dance of these inseparable projects, floating free, continually changing, founds the revolutionary project.
<b>cultureandcommunication.org</b>/galloway/Debord Debord's Nostalgic Algorithm Alexander R. Galloway Published in Culture Machine #10 (2009): 131-156. 'I await the end of Cinema with optimism,' Jean-Luc Godard announced in 1965. Guy Debord never recovered from the crisis of the 1970s. These times were times of crisis. Moro's body was discovered in the trunk of a red Renault R4 hatchback; he had been shot ten times. The decade of the seventies was long in Italy. Much has been said about Debord being at those May barricades, certainly in spirit if not also in the flesh, with Situationist graffiti festooning the pediments of respectable French society. Although Debord had declined to engage significantly with Negri or Moro, he had indeed monkey wrenched with the Italian political scene by helping Gianfranco Sanguinetti author his August, 1975 hoax pamphlet 'The True Report on the Last Chance to Save Capitalism in Italy,' as well as translating the text from Italian to French. The game proceeds in turns.
Introduction to a Critique of Urban Geography by Guy-Ernest Debord Of all the affairs we participate in, with or without interest, the groping search for a new way of life is the only aspect still impassioning. Aesthetic and other disciplines have proved blatantly inadequate in this regard and merit the greatest detachment. We should therefore delineate some provisional terrains of observation, including the observation of certain processes of chance and predictability in the streets. The word psychogeography, suggested by an illiterate Kabyle as a general term for the phenomena a few of us were investigating around the summer of 1953, is not too inappropriate. It does not contradict the materialist perspective of the conditioning of life and thought by objective nature. Geography, for example, deals with the determinant action of general natural forces, such as soil composition or climatic conditions, on the economic structures of a society, and thus on the corresponding conception that such a society can have of the world.