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By Jean-Marie Vincent

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Chesterton, internal life becomes the most obscure mode of illumination, that is, a way of ignoring what is really occurring in the surrounding world. The obvious consequence of this view is that internal life must turn away from its demons and sally outwards to meet the world, favourably stimulated by the prospects of a social transformation which transcends it; such a perspective would be defined as a reharmonisation of particular teleologies with the societal teleology. Nothing within the Luklicsian perspective allows us to advance the analysis of what this crisis of individual and his internal life signifies, by asking, for example, about the appearance of empty spaces in the overflowing content of consciousness.

Similarly, power in such a framework cannot function essentially as a medium of social exchanges or as a means of mobilising material and human resources; it is used and allocated in such a way as to favour relations of valorisation. This means that it already begins to crystallise asymmetrically in social relations (asymmetry of the labour contract; subordination of workers to machine systems and management techniques) and that at the political level, it reproduces asymmetries of the same order.

The task of artistic creation is to reunify the infinite dispersion of life, but even in its greatest successes it is confronted with unredeemable failure; it can transfigure life but cannot transform it because it never really comes into contact with it. Art and life are antinomies, heterogeneous spheres that nothing can bring together, even when they seem to nourish one another. Paradoxically, this radical analysis stops halfway down the path to completion because it fails to submit its initial problematic - the opposition of art and life - to a radical critique in turn; this is the case because it does not pay sufficient attention to the problem of individuals and individuation, and thus to the situation of creation in a world of monadic individuals.

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