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The ‘magma’ is his solution to the problem of origin, of newness. It provides the answer to the question: where does meaning or reality come from? As Castoriadis notes: [t]he psyche is a forming, which exists in and through what it forms and how it forms; it is Bildung and Einbildung, formation and imagination. It is the radical imagination that makes a ‘first’ representation arise out of a nothingness of representation, that is to say, out of nothing. (Castoriadis, 1987: 283) Just as the earth’s core is something lying beneath the surface of the visible and known, so the unconscious magma is something unknown and unknowable in its detail (Castoriadis, 1987: 343).
Nor was it some essentially fictive or mythological ‘moment’ of the sort described by Social Contract theorists such as Hobbes and Locke. What Castoriadis means is a process of continual creation and re-creation by the entire community, one going beyond the definition of ‘self-management’ to which Castoriadis was wedded in the early writings, which is to say beyond the allocation of tasks and decisions by the community as a whole. It means that the community actively and self-consciously takes part in the definition of the just, the good, equality and so forth.
Modernity at Large, Minneapolis: University of Minnesota Press, pp. 27–47. Bakunin, M. (1872) ‘Marxism, Freedom and the State’, various editions. org/. Bhabha, H. (1994) The Location of Culture, London: Routledge. Breckman, W. (1998) ‘Cornelius Castoriadis Contra Postmodernism: Beyond the “French Ideology”’, French Politics and Society, 16(2): 30–42. Castoriadis, C. (1984) Crossroads in the Labyrinth, trans. K. H. : MIT Press. Castoriadis, C. (1987) The Imaginary Institution of Society, trans.
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