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Correspondance: Janvier 1979-Décembre 1987 (Volume 6) by Guy Debord

By Guy Debord

C'est en 1979 que man Debord décide, une première fois, de quitter un Paris qui à ses yeux avait, depuis longtemps déjà, tout perdu de son charme.

Si le siège de l'état-major s'est déplacé, l'état de guerre, pour lui, reste everlasting : depuis l. a. scenario en Italie, dont il donne une examine lucide dans sa Préface à los angeles quatrième édition italienne de «La Société du spectacle», jusqu'à celle de l'Espagne de l'après-franquisme, qui le conduit à mener campagne en faveur des «autono­mes» emprisonnés à Ségovie, le tout entrecoupé de «jours tranquilles» passés ici ou là, durant lesquels conseils, traductions et guides se succèdent. Le five mars 1984, le mystérieux assassinat de son ami éditeur le pousse dans un nouveau sort de strive against, cette fois contre une presse particulièrement déchaînée et hostile.

De ces années pleines de bruit et de fureur en tout style, beaucoup de choses vont être retenues et analysées qui alimen­teront les prochains Commentaires sur los angeles société du spectacle.

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Extra info for Correspondance: Janvier 1979-Décembre 1987 (Volume 6)

Sample text

Colson and the up-and-coming star of liberal orthodoxy Jacques Rueff were invited round to join in the general exchange of views. Socialism too got a hearing. Nicoletis was himself “very much on the Left,” and he got support in X-Crise debate from SFIO party regular Jules Moch and from the planist Louis Vallon. But an X-Crise mainstream soon emerged, led by Jean Coutrot, a remarkable man by all accounts. Coutrot, a veteran of the Great War, had lost a leg in combat yet remained an avid tennis player.

The nonconformist move- 34 Chapter 1 ment mixed themes of spiritual renewal with grand schemes of economic reform accenting planism and/or corporate organization. There was less talk of leadership than among Lyautey’s crowd, but the same insistence on risk taking and valor. As might be expected of a movement of the young, nonconformists touted not so much their technical mastery as their revolutionary élan, but even so they counted an expert or two in their ranks like the economist François Perroux, who could talk in more than generalities about practical solutions to the present crisis.

Mounier himself was a serious Catholic. 22 This is not to say that the review was sectarian, but it evidenced a spiritual discipline that was appealing to ethical-minded seekers, most of them Catholic but some, like François Goguel and Roger Leenhardt, of Protestant background. Esprit’s Christian humanism armed it against the fascist temptation. Mussolini’s cult of the state, Hitler’s racism and neo-paganism— both ran against the grain of a review that placed the highest premium on independence of spirit and the dignity of the human person.

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