Reflections on Violence
Georges Sorel
āĻāĻĒā§āĻ°āĻŋ ā§¨ā§Ļā§¨ā§§ ¡ Ukemi Audiobooks from W. F. Howes Limited ¡ Charles Armstrong-āĻāĻ° āĻāĻŖā§āĻ ā§
headphones
āĻ
āĻĄāĻŋāĻāĻŦā§āĻ
8 āĻāĻŖā§āĻāĻž 41 āĻŽāĻŋāĻ¨āĻŋāĻ
āĻ¸āĻāĻā§āĻˇāĻŋāĻĒā§āĻ¤ āĻ¨ā§
family_home
āĻāĻĒāĻ¯ā§āĻā§āĻ¤
info
reportāĻ°ā§āĻāĻŋāĻ āĻ āĻ°āĻŋāĻāĻŋāĻ āĻ¯āĻžāĻāĻžāĻ āĻāĻ°āĻž āĻšā§āĻ¨āĻŋ Â āĻāĻ°āĻ āĻāĻžāĻ¨ā§āĻ¨
53 āĻŽāĻŋāĻ¨āĻŋāĻ āĻ¸āĻŽā§ā§āĻ° āĻ¨āĻŽā§āĻ¨āĻž āĻĒā§āĻ¤ā§ āĻāĻžāĻ¨? āĻ¯ā§āĻā§āĻ¨āĻ āĻ¸āĻŽā§ āĻļā§āĻ¨ā§āĻ¨, āĻāĻŽāĻ¨āĻāĻŋ āĻ
āĻĢāĻ˛āĻžāĻāĻ¨ā§ āĻĨāĻžāĻāĻ˛ā§āĻāĨ¤Â
āĻā§ā§ā§āĻ¨
āĻāĻ āĻ āĻĄāĻŋāĻāĻŦā§āĻā§āĻ° āĻŦāĻŋāĻˇā§ā§
More than a century after Reflections on Violence first appeared (1908) it remains a remarkably controversial essay. The concept of violence as a means to an end (social, religious, political or for aggrandisement) is hugely challenging as a philosophical subject - yet it is, of course, universally (and frequently) pursued.
The French thinker and political theorist Georges Sorel (1847-1922), fired up by his interest in Marxism and his anger at the injustice of the Dreyfus case, faced this challenge and in the seven chapters of Reflections on Violence he explored the question. It proved sufficiently stimulating over succeeding decades to be espoused by both Marxists and Fascists alike: class struggle, revolution and above all radical change were central to Sorelâs thought.
He acknowledges in his introduction: â...the normal development of strikes has included a significant number of acts of violence; but certain learned sociologists seek to disguise a phenomenon that everyone who cares to use his eyes must have noticed.â Widely read (he regarded himself as self-educated), Sorel drew on many sources as he covered the ground, including Nietzsche, Proudhon, Marx, Eduard von Hartmann and Henri Bergson. He espoused a view of âmythâ as a driving impetus - heroic acts by âa whole band of companionsâ - for change. Confrontation cannot be avoided. It has been suggested that Sorelâs regard for unequivocal confrontation was based more on impassioned conviction than direct physical violence, but it may be difficult to slip this past his many calls for âdirect aggression'. He writes, âProletarian violence, carried on as a pure and simple manifestation of the sentiment of the class struggle, appears thus as a very fine and very heroic thing; it is at the service of the immemorial interests of civilisation; it is not perhaps the most appropriate method of obtaining immediate material advantages, but it may save the world from barbarism.â
Translation: T E Hulme.
The French thinker and political theorist Georges Sorel (1847-1922), fired up by his interest in Marxism and his anger at the injustice of the Dreyfus case, faced this challenge and in the seven chapters of Reflections on Violence he explored the question. It proved sufficiently stimulating over succeeding decades to be espoused by both Marxists and Fascists alike: class struggle, revolution and above all radical change were central to Sorelâs thought.
He acknowledges in his introduction: â...the normal development of strikes has included a significant number of acts of violence; but certain learned sociologists seek to disguise a phenomenon that everyone who cares to use his eyes must have noticed.â Widely read (he regarded himself as self-educated), Sorel drew on many sources as he covered the ground, including Nietzsche, Proudhon, Marx, Eduard von Hartmann and Henri Bergson. He espoused a view of âmythâ as a driving impetus - heroic acts by âa whole band of companionsâ - for change. Confrontation cannot be avoided. It has been suggested that Sorelâs regard for unequivocal confrontation was based more on impassioned conviction than direct physical violence, but it may be difficult to slip this past his many calls for âdirect aggression'. He writes, âProletarian violence, carried on as a pure and simple manifestation of the sentiment of the class struggle, appears thus as a very fine and very heroic thing; it is at the service of the immemorial interests of civilisation; it is not perhaps the most appropriate method of obtaining immediate material advantages, but it may save the world from barbarism.â
Translation: T E Hulme.
āĻāĻ āĻ āĻĄāĻŋāĻāĻŦā§āĻā§āĻ° āĻ°ā§āĻāĻŋāĻ āĻĻāĻŋāĻ¨
āĻāĻĒāĻ¨āĻžāĻ° āĻŽāĻ¤āĻžāĻŽāĻ¤ āĻāĻžāĻ¨āĻžāĻ¨āĨ¤
āĻā§āĻāĻžāĻŦā§ āĻļā§āĻ¨āĻŦā§āĻ¨
āĻ¸ā§āĻŽāĻžāĻ°ā§āĻāĻĢā§āĻ¨ āĻāĻŦāĻ āĻā§āĻ¯āĻžāĻŦāĻ˛ā§āĻ
Android āĻāĻŦāĻ iPad/iPhone āĻāĻ° āĻāĻ¨ā§āĻ¯ Google Play āĻŦāĻ āĻ
ā§āĻ¯āĻžāĻĒ āĻāĻ¨āĻ¸ā§āĻāĻ˛ āĻāĻ°ā§āĻ¨āĨ¤ āĻāĻāĻŋ āĻāĻĒāĻ¨āĻžāĻ° āĻ
ā§āĻ¯āĻžāĻāĻžāĻāĻ¨ā§āĻā§āĻ° āĻ¸āĻžāĻĨā§ āĻ
āĻā§āĻŽā§āĻāĻŋāĻ āĻ¸āĻŋāĻā§āĻ āĻšā§ āĻ āĻāĻĒāĻ¨āĻŋ āĻ
āĻ¨āĻ˛āĻžāĻāĻ¨ āĻŦāĻž āĻ
āĻĢāĻ˛āĻžāĻāĻ¨ āĻ¯āĻžāĻ āĻĨāĻžāĻā§āĻ¨ āĻ¨āĻž āĻā§āĻ¨ āĻāĻĒāĻ¨āĻžāĻā§ āĻĒā§āĻ¤ā§ āĻĻā§ā§āĨ¤
āĻ˛ā§āĻ¯āĻžāĻĒāĻāĻĒ āĻ āĻāĻŽā§āĻĒāĻŋāĻāĻāĻžāĻ°
āĻāĻĒāĻ¨āĻŋ āĻāĻĒāĻ¨āĻžāĻ° āĻāĻŽā§āĻĒāĻŋāĻāĻāĻžāĻ°ā§āĻ° āĻā§ā§āĻŦ āĻŦā§āĻ°āĻžāĻāĻāĻžāĻ°ā§āĻ° āĻŦā§āĻ¯āĻŦāĻšāĻžāĻ° āĻāĻ°ā§ Google Play āĻ¤ā§ āĻā§āĻ¨āĻž āĻŦāĻāĻā§āĻ˛āĻŋ āĻĒā§āĻ¤ā§ āĻĒāĻžāĻ°ā§āĻ¨āĨ¤
