10/4/2015 Situationist International - Wikipedia, the free encyclopedia Situationist International From Wikipedia, the free encyclopedia For other uses, see Situationism (disambiguation). The Situationist International (SI) was an international organization of social activists made up of avant-garde artists, intellectuals, and political theorists, prominent in Europe from its formation in 1957 to its dissolution in 1972.[1] The intellectual foundations of the Situationist International were derived primarily from anti- authoritarian Marxism and the avant-garde art movements of the early 20th century, particularly Dada and Surrealism.[1] Overall, situationist theory represented an attempt to synthesize this diverse field of theoretical disciplines into a modern and comprehensive critique of mid-20th century advanced capitalism.[1] The situationists recognized that capitalism had changed since Marx's formative writings, but maintained that his analysis of the capitalist mode of production remained fundamentally correct; they rearticulated and expanded upon several classical Marxist concepts, such as his theory of alienation.[1] In their expanded interpretation of Marxist theory, the situationists asserted that the misery of social alienation and commodity fetishism were no longer limited to the fundamental components of capitalist society, but had now in advanced capitalism spread themselves to every aspect of life and culture.[1] They rejected the idea that advanced capitalism's apparent successes—such as technological advancement, increased income, and increased leisure—could ever outweigh the social dysfunction and degradation of everyday life that it simultaneously inflicted.[1] Essential to situationist theory was the concept of the spectacle, a unified critique of advanced capitalism of which a primary concern was the progressively increasing tendency towards the expression and mediation of social relations through objects.[1] The situationists believed that the shift from individual expression through directly lived experiences, or the first-hand fulfillment of authentic desires, to individual expression by proxy through the exchange or consumption of commodities, or passive second-hand alienation, inflicted significant and far-reaching damage to the quality of human life for both individuals and society.[1] Another important concept of situationist theory was the primary means of counteracting the spectacle; the construction of situations, moments of life deliberately constructed for the purpose of reawakening and pursuing authentic desires, experiencing the feeling of life and adventure, and the liberation of everyday life.[1][2] When the Situationist International was first formed, it had a predominantly artistic focus; emphasis was placed on concepts like unitary urbanism and psychogeography.[1] Gradually, however, that focus shifted more towards revolutionary and political theory.[1] The Situationist International reached the apex of its creative output and influence in 1967 and 1968, with the former marking the publication of the two most significant texts of the situationist movement, The Society of the Spectacle by Guy Debord and The Revolution of Everyday Life by Raoul Vaneigem. The expressed writing and political theory of the two aforementioned texts, along with other situationist publications, proved greatly influential in shaping the ideas behind the May 1968 insurrections in France; quotes, phrases, and slogans from situationist texts and publications were ubiquitous on posters and graffiti throughout France during the uprisings.[1] Contents https://en.wi1ki pEedtiay.omrg/owlioki/gSyitu aatinondis tu_Isnategrneational 1/23 10/4/2015 Situationist International - Wikipedia, the free encyclopedia 1 Etymology and usage 2 History 2.1 Origins (1945–1955) 2.2 Formation (1956–1957) 2.3 Artistic period (1958–1962) 2.4 Political period (1963–1968) 2.5 May events (1968) 2.6 Aftermath (1968–1972) 3 Main concepts 3.1 The spectacle and its society 3.2 Détournement 3.3 Anti-capitalism 3.4 Art and politics 3.5 The construction of situations 3.6 Psychogeography 3.6.1 Dérive 3.7 Work, leisure, and play 4 Political theory 4.1 Major works 4.2 Relationship with Marxism 4.3 Relationship with anarchism 4.4 Relationship with the established left 5 Reception 5.1 Criticism 5.2 Influence 6 See also 7 Notes 8 References 9 Further reading 10 External links Etymology and usage The term "situationist" refers to the construction of situations, one of the early central concepts of the Situationist International; the term also refers to any individuals engaged in the construction of situations, or, more narrowly, to members of the Situationist International.[2] Situationist theory sees the situation as a tool for the liberation of everyday life, a method of negating the pervasive alienation that accompanied the spectacle. The founding manifesto of the Situationist International, Report on the Construction of Situations (1957), defined the construction of situations as "the concrete construction of momentary ambiances of life and their transformation into a superior passional quality."[3] Internationale Situationniste #1 (June 1958) defined the constructed situation as "a moment of life concretely and deliberately constructed by the collective organization of a unitary ambiance and a game of events".[2] The situationists argued that advanced capitalism manufactured false desires; literally in the sense of ubiquitous advertising and the glorification of accumulated capital, and more broadly in the abstraction and reification of the more ephemeral experiences of authentic life into commodities. The experimental direction of situationist activity consisted of setting up temporary environments favorable to the fulfillment of true and authentic human desires in response.[4] https://en.wikipedia.org/wiki/Situationist_International 2/23 10/4/2015 Situationist International - Wikipedia, the free encyclopedia The Situationist International strongly resisted use of the term "situationism", which Debord called a "meaningless term", adding "[t]here is no such thing as situationism, which would mean a doctrine for interpreting existing conditions".[2] The situationists maintained a philosophical opposition to all ideologies, conceiving of them as abstract superstructures ultimately serving only to justify the economic base of a given society; accordingly, they rejected "situationism" as an absurd and self-contradictory concept.[5] In The Society of the Spectacle, Debord asserted ideology was "the abstract will to universality and the illusion thereof" which was "legitimated in modern society by universal abstraction and by the effective dictatorship of illusion".[6] However, despite their insistence on this point, the term "situationism" is still occasionally used in reference to the Situationist International. History Origins (1945–1955) The situationist movement had its origins as a left wing tendency within Lettrism,[7][8] an artistic and literary movement led by the Romanian-born French poet and visual artist Isidore Isou, originating in 1940s Paris. The group was heavily influenced by the preceding avant-garde movements of Dadaism and Surrealism, seeking to apply critical theories based on these concepts to all areas of art and culture, most notably in poetry, film, painting and political theory.[3] Among some of the concepts and artistic innovations developed by the Lettrists were the lettrie, a poem reflecting pure form yet devoid of all semantic content, new syntheses of writing and visual art identified as metagraphics and hypergraphics, as well as new creative techniques in filmmaking. Future situationist Guy Debord, who was at that time a significant figure in the Lettrist movement, helped develop these new film techniques, using them in his Lettrist film Howls for Sade (1952) as well as later in his situationist film Society of the Spectacle (1972). By 1950, a much younger and more left-wing part of the Lettrist movement began to emerge. This group kept very active in perpetrating public outrages such as the Notre-Dame Affair, where at the Easter High Mass at Notre Dame de Paris, in front of ten thousand people and broadcast on national TV, their member and former Dominican Michel Mourre posed as a monk, "stood in front of the altar and read a pamphlet proclaiming that God was dead".[9][10][11][12] André Breton prominently came out in solidarity with the action in a letter that spawned a large debate in the newspaper Combat.[13][14] In 1952, this left wing of the Lettrist movement, which included Debord, broke off from Isou's group and formed the Letterist International, a new Paris-based collective of avant-garde artists and political theorists. The schism finally erupted when the future members of the radical Lettrists disrupted a Charlie Chaplin press conference for Limelight at the Hôtel Ritz Paris. They distributed a polemic entitled "No More Flat Feet!", which concluded: "The footlights have melted the make-up of the supposedly brilliant mime. All we can see now is a lugubrious and mercenary old man. Go home Mister Chaplin."[15] Isou was upset with this, his own attitude being that Chaplin deserved respect as one of the great creators of the cinematic art. The breakaway group felt that his work was no longer relevant, while having appreciated it "in its own time," and asserted their belief "that the most urgent expression of freedom is the destruction of idols, especially when they claim to represent freedom," in this case, filmmaker