Two answers
Saving our skins
The self deception of the socialist
Parody of revolution
International democracy and dicatorship
The world speeded up
A new social contract
Towards sociability


saving our skins

I once said that, after the experiences of the last two years, I could no longer hold to any truth which might oblige me, directly or indirectly to demand a man's life. Certain friends whom I respected retorted that I was living in Utopia, that there was no political truth which could not one day reduce us to such an extremity, and that we must therefore either run the risk of this extremity or else simply put up with the world as it is.

They argued the point most forcefully. But I think they were able to put such force into it only because they were unable to really imagine other people's death. It is a freak of the times. We make love by telephone, we work not on matter but on machines, and we kill and are killed by proxy. We gain in cleanliness, but lose in understanding.

But the argument has another, indirect meaning: it poses the question of Utopia. People like myself want not a world in which murder no longer exists (we are not so crazy as that!) but rather one in which murder is not legitimate, Here indeed we are Utopian - and contradictory. For we do live, it is true, in a world where murder is legitimate, and we ought to change it if we do not like it. But it appears that we cannot change it without risking murder. Murder thus throws us back on murder, and we will continue to live in terror whether we accept the fact with resignation or wish to abolish it by means which merely replace one terror with another.

It seems to me every one should think this over. For what strikes me, in the midst of polemics, threats and outbursts of violence, is the fundamental good will of every one. From Right to Left, every one, with the exception of a few swindlers, believes that this particular truth is the one to make men happy. And yet the combination of all these good intentions has produced the present infernal world, where men are killed, threatened and deported, where war is prepared, where one cannot speak freely without being insulted or betrayed. Thus if people like ourselves live in a state of contradiction, we are not the only ones, and those who accuse us of Utopianism are possibly themselves also living in a Utopia, a different one but perhaps a more costly one in the end.

Let us, then, admit that our refusal to legitimise murder forces us to reconsider our whole idea of Utopia. This much seems clear: Utopia is whatever is in contradiction with reality. From this standpoint, it would be completely Utopian to wish that men should no longer kill each other. That would be absolute Utopia. But a much sounder Utopia is that which insists that murder be no longer legitimised. Indeed, the Marxian and the capitalist ideologies, both based on the idea of progress, both certain that the application of their principles must inevitably bring about a harmonious society, are Utopian to a much greater degree. Furthermore, they are both at the moment costing us dearly.

We may therefore conclude, practically, that in the next few year' the struggle will be not between the forces of Utopia and the forces of reality, but between different Utopias which are attempting to be born into reality. It will be simply a matter of choosing the least costly among them. I am convinced that we can no longer reasonably hope to save everything, but that we can at least propose to save our skins, so that a future, if not the future, remains a possibility.

Thus (1) to; refuse to sanction murder is no more Utopian than the 'realistic,' ideologies of our day, and (2) the whole point is whether these latter are more or less costly. It may, therefore, be useful to try to define, in Utopian terms, the conditions which are needed to bring about the pacification of men and nations. This line of thought, assuming it is carried on without fear and without pretensions, may help to create the preconditions for clear thinking and a provisional agreement between men who want to be neither victim nor executioners. In what follows, the attempt will be not to work out a complete position, but simply to correct some current misconceptions and to pose the question of Utopia as accurately as possible. The attempt, in short, will be to define the conditions for a political position that is modest - i.e. free of messianism and disencumbered of nostalgia for an earthly paradise.




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