John Clark

August 21, 1945 — ?

Entry 13682


From: holdoffhunger [id: 1]


Revolt Library People John Clark

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About John Clark

John Clark is a native of the Island of New Orleans, where his family has lived for twelve generations. He is Professor Emeritus at Loyola University, where he was formerly Gregory F. Curtin Distinguished Professor of Humane Letters and the Professions, Professor of Philosophy, and a member of the Environment Program. He is Coordinator of La Terre Institute for Community and Ecology, which sponsors courses, projects and events in New Orleans and on eighty-seven acres on Bayou La Terre, near the Mississippi Gulf Coast. Its programs are aimed at social and ecological regeneration and the creation of a cooperative, non-dominating earth community. He also works with the Institute for the Radical Imagination in New York. His books include Max Stirner’s Egoism, The Philosophical Anarchism of William Godwin, The Anarchist Moment, Anarchy, Geography, Modernity, The Impossible Community, and The Tragedy of Common Sense(forthcoming). He edited Renewing the Earth: The Promise of Social Ecology and Elisée Reclus’ Voyage to New Orleans, and co-edited Environmental Philosophy: From Animal Rights to Radical Ecology and Les Français des Etats-Unis. Works under his pseudonym, Max Cafard, include The Surregionalist Manifesto and Other Writings, FLOOD BOOK, Surregional Explorations, and Lightning Storm Mind (forthcoming). He is at work on a second volume of The Anarchist Moment,Between Earth and Empire, a comprehensive reformulation of the philosophy of social ecology; The Nuclear Thing, an analysis of the radioactive object of the social imagination; The Trail of the Screaming Forehead, a critique of egoism and nihilism; and Bitter Heritage, a historico-philosophical reflection on culture and crisis in nineteenth-century New Orleans, based on his translation of four hundred pages of family correspondence. He writes a blog, “It Is What It Isn’t,” for Changing Suns Press, does a column, "Imagined Ecologies," for the journal Capitalism Nature Socialism, and edits the cyber-journal Psychic Swamp: The Surregional Review. His interests include dialectical thought, ecological philosophy, environmental ethics, anarchist and libertarian thought, the social imaginary, cultural critique, Buddhist and Daoist philosophy, and the crisis of humanity and the Earth. An archive of about three hundred of his texts can be found at He has long been active in the radical ecology and communitarian anarchist movements, and is a member of the Education Workers’ Union of the Industrial Workers of the World.


John P. Clark is an eco-communitarian anarchist activist, writer, and educator. He lives in New Orleans, where his family has been for 12 generations. He is Director of La Terre Institute for Community and Ecology and Professor Emeritus of Philosophy at Loyola University. His books include Max Stirner’s Egoism (1976), The Philosophical Anarchism of William Godwin (1977), The Anarchist Moment (1984), and as Max Cafard The Surr(egion)alist Manifesto and Other Writings (2003), FLOOD BOO (2008), and Lightning Storm Mind (2017), in addition to edited works and translations. He is at work on Anarchy in the Big Easy, a graphic history of revolt, rebellion and revolution, and a book on dialectical social ecology. Over 350 of his texts are online at the website. He has recently worked with groups such as No Bayou Bridge, No New Leases, 350 NOLA and Extinction Rebellion. He does educational and organizational work with La Terre Institute in New Orleans and on an 88-acre site on Bayou La Terre in the coastal forest of the Gulf of Mexico. He is a member of the Education Workers’ Union of the Industrial Workers of the World.



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One of Murray Bookchin’s best-known works is Social Anarchism or Lifestyle Anarchism: An Unbridgeable Chasm.[1] In it, he argues that two quite distinct and incompatible currents have traversed the entire history of anarchism. He labels these two divergent tendencies “social anarchism” and “lifestyle anarchism,” and contends that between them “there exists a divide that cannot be bridged.” The idea that there is an “unbridgeable chasm” between two viewpoints that share certain common presuppositions and goals, and whose practices are in some ways interrelated, is a bit suspect from the outset. It is particularly problematic when proposed by a thinker like Bookchin, who claims to hold a ... (From:
While Elisée Reclus is still recognized as an important figure in both the history of geography and the history of anarchist political theory, his thought has been given little careful examination in recent times. [1] This is unfortunate, since his ideas are even more relevant today than they were in his own day, when he was widely known as the foremost geographer of France, and feared by many as a dangerous political radical. Indeed, a careful study of his thought shows him to be not only a pioneering figure in social geography, but also an ecological social theorist who long ago explored areas that have become central concerns of ecophilosophy and environmental ethics today. Perhaps most notably, Reclus is found to be an important... (From:
In the following discussion, Murray Bookchin’s libertarian municipalist politics is analyzed from the perspective of social ecology. This analysis forms part of a much larger critique, in which I attempt to distinguish between social ecology as an evolving dialectical, holistic philosophy, and the increasingly rigid, non-dialectical, dogmatic version of that philosophy promulgated by Bookchin. An authentic social ecology is inspired by a vision of human communities achieving their fulfillment as an integral part of the larger, self-realizing earth community. Eco-communitarian politics, which I would counterpose to Bookchin’s libertarian municipalism, is the project of realizing such a vision in social practice. If social ecology... (From:
“Humanity is Nature achieving self-consciousness.” — Elisée Reclus [1] In its deepest and most authentic sense, a social ecology is the awakening earth community reflecting on itself, uncovering its history, exploring its present predicament, and contemplating its future. [2] One aspect of this awakening is a process of philosophical reflection. As a philosophical approach, a social ecology investigates the ontological, epistemological, ethical and political dimensions of the relationship between the social and the ecological, and seeks the practical wisdom that results from such reflection. It seeks to give us, as beings situated in the course of real human and natural history, guidance in facing specific chal... (From:
Foreword Max Cafard became legendary when “The Surre(gion)alist Manifesto” first appeared in Exquisite Corpse in 1990. The question “Who is Max Cafard?” is still being asked with some regularity at our offices. Max Cafard became one of the “surregions” of his own generative imagination when his insurgent writing gave our readers the sudden frisson that they were in the presence of something new. One never forgets that frisson when first encountering Nietzsche, Cioran, Derrida, or Deleuze. Imagine the lucky contemporaries of those thinkers who were first on the scene when that writing appeared! The frisson is renewed by each encounter, but the original feeling of the discovery is unequaled. This was pre... (From:
The Lao Tzu is one of the great anarchist classics. [1] No significant philosophical work of either East or West has been more thoroughly pervaded by the anarchistic spirit. None of the Western political thinkers known as major anarchist theorists have possessed a sensibility or expressed a world view that is as deeply anarchic as those exhibited in this ancient text. Anarchism is known perhaps above all for its uncompromising critique of all forms of domination. Classical anarchism [2] made a considerable contribution to this critique through its withering attack on the state and economic exploitation, and through its groundbreaking analysis of bureaucracy and technological domination. More recently, the anarchist critique has expanded ... (From:
Zen anarchy? What could that be? Some new variations on the koans, those classic proto-dadaist Zen “riddles”? What is the Sound of One Hand making a Clenched Fist? If you see a Black Flag waving on the Flagpole, what moves? Does the flag move? Does the wind move? Does the revolutionary movement move? What is your original nature — before May ‘68, before the Spanish Revolution, before the Paris Commune? Somehow this doesn’t seem quite right. And in fact, it’s unnecessary. From the beginning, Zen was more anarchic than anarchism. We can take it on its own terms. Just so you don’t think I’m making it all up, I’ll cite some of the greatest and most highly-respected (and respectfully ... (From:

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August 21, 1945
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February 4, 2022; 6:11:06 PM (America/Los_Angeles)
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