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By Stéphane Hessel, Edgar Morin

A quick, incisive political tract that criticizes the tradition of finance capitalism and demands a go back to the humanist values of the enlightenment: equality, liberty, freedom as outlined within the announcement of the Rights of guy, a go back to neighborhood, mutual appreciate, freedom from poverty, and an finish to theocracy and fundamentalism. The authors argue go back to those values constitutes “a route to hope,” best the way in which out of the current world wide malaise attributable to monetary cave in, ethical failure, and an lack of knowledge of history.
 
For the authors, 20th-century fascism used to be no mere abstraction—it was once a brutal method caused by an identical malaise, a approach they fought opposed to. this offers their booklet specified urgency.
 
The route to Hope is written by way of esteemed French thinkers—94-year-old Stephane Hessel and 90-year-old Edgar Morin, following at the heels of Hessel’s Indignez-vous! (Time for Outrage!). either books became bestsellers in France and all through Europe. either have additionally develop into foundational records underpinning the global protest stream of which Occupy Wall highway is the yankee subset.

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Indeed, what Baudrillard’s work ultimately provides is a mirror of bourgeois intellectualism. While Baudrillard’s work is indispensable for the evolution of a critical theory of capitalism and its culture, his attack on the viability of socialist projects and normative theory must be refuted for both philosophical and political reasons. As mentioned in the introduction, I maintain that it is possible to recognize the failure of past revolutionary projects without abandoning revolutionary theory and collective action.

The footage is real, of course, but is selectively fitted into the production of a particular narrative that cannot recount the whole of what happened. We always and only get strategically constructed narratives, which countless anthropologists, and postcolonial and subaltern studies scholars have proven are different from reality as seen from other points of view. When smart bombs inadvertently land on hospitals and schoolhouses, a decision is made whether or not these will be woven into the fabric of the story – or if they conflict too sharply with the chosen narrative.

But nevertheless, the event of the election passes as evidence of democracy. The absurdity of this position can be painful to recognize. When we have a contested election in the US, complete with low voter turnout, we accept it as the natural activity of democracy. When a similar thing happens in Iran, and civil society erupts into protest, we take the protest as evidence that democracy is not working there. In June of 2009, we learned that Ahmadinejad was crushing democracy – that one of his contenders, Mousavi, had come to catalyze, almost inadvertently, an emboldened movement for “real” democracy.

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