We want to situate ourselves in the uncrossed interval between theory and praxis. Praxis (conservative) situates itself in the existing order. Grasping the urban totality and all of its contradictions; apprehending every possibility.
The social possibilities are presented and remain to be created — in the sense of made to appear; the urban contains and confines them; it is essentially a question of freeing them and putting their revolutionary potentiality into play.The existing order is a topos. Criticism and analysis of this topos permits the elaboration of utopia; the definition and situation of utopia, the criticism of utopia and the updating of its means of realization (philosophical, political, economic…).

UTOPIA has two fields of possible realization. 1. Existing power, whatever it is, assimilates the means, the criticisms, and the project of utopia, therefore, in a certain measure, its goals, by rejecting them. But, if there had not been a fundamental modification of the existing order, a share of utopia nevertheless passed into reactionary praxis. 2. The revolution that destroyed the topos theoretically permitted a total realization of utopia, which becomes a (revolutionary) topos. In advance, one cannot determine what will constitute the revolutionary praxis of this topos and what will remain theoretical and reintegrated in theory.

The realized utopia is a new topos, which will provoke a new critique, then a new utopia. The installation of utopia passes through a (total) urbanism.
And that is the complete process.
Topos (conservative) — critique/utopia/revolution —urbanism/topos (revolutionary and conservative)/new utopia… etc.


Utopia is the phase of theoretical construction, but it is absolutely indissociable from the other phases and can only exist as part of dialectical utopia. It is only through dialectical utopia that we can elaborate, outside and within the present system, an urban thought.
(To be continued)

UTOPIE: „DIALECTICAL UTOPIA“, Buckley/Violeau (Ed.) p. 62/3

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