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theory and practice is not yet topractice theory. And puttingrevolutionary theory into practice isnot at all messianically postponeduntil the victory of the revolution, it is

required throughout the entireprocess of revolutionary activity.Similarly (and this too is only atheoretical observation, but anecessary one), we all naturally refuseto consider even the mostfundamentally theoretical activity asseparable from even the mostdistinctly practical activity. Toformulate the most generalrevolutionary theory is inconceivablewithout a very precise practice, andvice versa. Even in a street fight you

still have to think! But if we leaveaside these dialectical truisms onextreme cases, we can consider themost common concrete situation inwhich dialecticians reveal themselvesas such (even if many of them don'thave the intellectual backgroundenabling them to talk about dialecticsor to write theory at the dialecticallevel). People meet each other. Theytalk about how they understand theworld and what they think they can do

in it. They judge each other whilejudging their world; and each judgesthe judgments of the others. Theyagree with or oppose each other'sprojects. If there is a common project,they have to know at differentmoments what this project hasbecome. Their success or failure ismeasured by practice and theirconsciousness of practice (they maythemselves, rightly or wrongly,characterize their failures andsuccesses as secondary or decisive;

the result may later be reversed andthey may be aware of this or haveforgotten it). Etc., etc. In a word, it isin this concerted and theorized action(which is also theory tested in action)that revolutionary dialecticians haveto recognize as well as possible thedecisive elements of a complexproblem; the probable or modifiable(by them) interaction of theseelements; the essential character ofthe moment as result, as well as thedevelopment of its negation. This is

the territory of the qualitative where

individuals, their acts, meaning andlife know each other -- and where it isnecessary to know how to know. Thepresence of history in the everydaylife of revolutionaries. You comrades

will certainly say that the precedinglines are very banal; and this is quitetrue. [5] Here now is a recentanecdote that is sufficiently original,in the sense of surprising andunexpected:

Everyone knows that Mustapha[Khayati], ever since the summer of1969, has been involved in aPalestinian organization (cf. hismeeting with Israeli Leftists as one ofthe representatives of thisorganization, [6] etc., which hementioned at [the VIIIth Conference ofthe SI at] Venice [Italy]). Severalweeks or months later, he informedthe SI and thus -- only then --resigned, since our opposition to"double membership" is absolute, andsince he completely shares this pointof view. We thus speak of his badchoice, rather than the bad mannerofhis choice, because the question wasquite unilaterally resolved before it

was posed; and our regretsaccompanied it. At Venice, so as tomake known the haughty reasons hehad for making this choice, and formaking it thus, Mustapha expoundedan analysis of thepossiblerevolutionary developments in Jordanand described the subjectivenecessityhe felt to participate in thisstruggle. Immediately upon his arrivalin Jordan (from which he had returnedprecisely at the moment of hisdeclarations in Venice), he discovered

-- according to his own recent account-- that there wasn't anysuchperspective! In an organization (theDPFLP) of which he is a formalmember and of which he disapproveson at least several points, he didn'tlead any political struggles, and letseveral months go by withoutbothering to jot down twenty lines ofcritique that might explain hisresignation [from the SI]. He returnedto Europe and at first met with theItalian comrades [in the SI]. They took

from this meeting a principal, if not
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unique, conclusion: it would beexcellent if Mustapha could onceagain become a member of the SI,since he is demystified of hisJordanian mirage and one can hope

that he has such an intention. Theproblem became reduced to anegligible deviation, as ifit was all amatter of certain -- now overcome --divergences in the politicalappreciation of Middle Easternperspectives.

I know that the Italian comrades hadseveral solid and estimable reasonsfor desiring the return of Mustapha tothe SI. But the arguments "in favor"can't be sustained if those whoformulate them haven't consideredthe "centrist" arguments (which I citedin the preceding paragraph); becauseit is only after having seen and saidthese arguments that someone canundertake to show that they are lessimportant than the reasons against[re-admission]. This is an example inwhich it is improbable that we havetheoretical divergences on thequestion of organization; as to themeaning of the engagements that this

question involves, I believe that theItalian comrades would not doubt theforce of the arguments that I havecited (nor the degree of reality of thefacts, since I've gotten them all fromMustapha himself). But why haven'tthey themselves cited them? Haven'tthe Italians understood theirimportance? Or, rather, have they --as a result of careful discussions ofthe thirty annexed points ([Jordan'sKing] Hussein, Syria, [George]Habache [leader of the DPFLP],

[Egypt's] Nasser, etc.) -- lost sight ofthem? Or have the Italians judged itunimportant to envision these aspectsof the problem concerning Mustapha?This joy in the return of the ProdigalSon after his rout in the Middle Eastbrings honor to the Italians' sense ofthe dialectic. One detail must beadded. After having learned fromMustapha all the estimable work thatheperhaps did while in Jordan, Rene-Donatien [Vienet] addressed to him ashort letter, a little severe in tone

(especially since there still persisted

doubts concerning what had partially"justified" the wager of Mustapha'sexotic action), but which indicated allthe more clearly the "reduction" in thechoice Mustapha made in 1969 -- at

least in the eyes of Rene-Donatien.The Italian comrades received a copyof this letter. Its elements are decisiveenough for each of us to discover andevaluate them for ourselves; and, inthis sense, the Italians' copy of Rene-Donatien's letter has been useless.But it is there, and it is known. I don'tfind it all abnormal that this letterhasn't involved the immediateadhesion of all (it was a brief and verygeneral statement, which quitebrutally expressed an opinion, not an

argument). But it is abnormal that thisletter has been totally ignored. Thecomrades who disagree with Rene-Donatien must respond to him, musttry to fight his severe position, etc.They are called upon to make theeffort to contradict Rene-Donatien'sconclusion, and to give reasons fortheir positions (if all of Rene-Donatien's reasons aren't in his letter,they are nevertheless known to alland this is truly the occasion to recall

them!) If it certainly isn't a question ofa deliberate snub, then it is necessaryto understand that thoughtlessnessmust stop, because, in anorganization, one cannot ignoresomeone else's statement of opinion;one can only approve of it or opposeit.

5

I have spent a little time on thepreceding anecdote because it is

recent, clear and, I hope, instructive.My intention wasn't to make fun of theItalian comrades, as if they are theonly ones in the SI who have forgottentheir dialectical arms while indulgingin a passing enchantment, moresuited to stories of the Round Tablethan to the knights of historicconsciousness. [7] For example, whilethe Italians have been brilliant inshowing that they know how toquicklyproduce an excellent journal ofthe SI, in Paris we have assisted fortwo or three months in the fantastic
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spectacle of three comrades (a fourthone was truly quite foreign to ourworld), [8] who have proven theirtalent on other occasions, but findthemselves stupified before the

"ordeal" of constructing and editing#13 of the French journal. [9]Nevertheless, what is extraordinary istheir overwhelming laziness, not thefact that they found themselvesresponsible for this task. It is clearthat the time for questioning this"laziness" (not more pronouncedamong them than everyone else) ispassed. This isn't any longer abasically editorial question, becauseeach of these comrades writes wellenough and, from the start, made a

rough sketch that wasn't criticizable.What has been badly conceived andcommunicatedhas been the essentialpoints that will be made by their issueas a whole. And, beyond this, it is vainto hope to arrange thingsquantitatively, simply by writing, longand a little by chance, on all subjectssusceptible of being treated in thisissue (that is to say, in fact: allsubjects). It isn't a question of simplyhaving the situationist tone (which

today is more or less accessible fromdiverse pro-situs), but thinking andchoosing qualitatively whatconstitutes an issue. All the mysteriesthat push situationist theory to themystical chatter of the pro-situs findtheir rational solution in the practiceof formulating situationist theses andin the intelligence of their practice.These are the same difficulties ofmethodthat appear elsewhere and inthe workings of the EditorialCommittee, where it is more

excusable, because the publication ofan issue of the IS [InternationaleSituationniste] truly presents severaldifficulties, which these comrade-editors have ignored. For the rest,they have only ignored it becausethey have never done it.[10]

6

Leaving aside the fact that all theissues ofInternationale Situationnistehave included a number of personalcontributions (often notable and

sometimes even discordant), it can besaid that for the most part theanonymous portions of issues 1-5were produced in a truly collectivemanner. Issues 6-9 were still done

relatively collectively, mainly byRaoul, Attila [Kotanyi] and me. Butfrom number 10 on, I have foundmyself left with almost the entireresponsibility for preparing eachpublication. And what seems to meeven more alarming and unhealthy isthat I consider -- unbiasedly, I hope --that these three issues are the bestones of the series! This situation wasstill somewhat obscured for me innumbers 10 and 11 by a small (butwelcome) amount of collaboration

from Mustapha (I'm still referring tothe articles published withoutsignature). We know that thedeparture of Mustapha right in themiddle of the preparation of number12 (though he'd already turned in thearticle on Czechoslovakia) pushedthings to a scandalous point, since atthe same time the membership of theFrench section had doubled. Iresigned soon thereafter from theposition as "director" of the journal,

mainly so as not to be an accompliceto a sort of spectacular lie, since weall had plenty of opportunity to beaware of our distance in this regardfrom our stated principles. A year hasnow gone by since this problem wasposed, and the present editor-comrades [Rene Riesel, Rene Vienetand Christian Sebastiani] arebeginning to put themselves in aposition to resolve it. If they succeedin this it will be by finallyappropriating the methods that have

"officially" been theirs for severalyears. [11]

7

This lack of awareness (on theaffirmed base of historicconsciousness) of the necessities ofmethodin the different particulartasks obviously derives from a moregeneral lack of awareness. In the caseof two or three comrades, one caneven assert a lack of information, infact, a lack of sufficiently
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scatterbrained readers for the texts bythe theoreticians of the proletariatand the realizers of philosophy andart. But even this is only an epi-phenomenon: it would be vain to be

indignant about vulgar jokes. If certainpeople haven't read what the othersquote from and use, they haven'twantedto and haven't neededto. Idon't believe that it is taste thatdivides us. It is simply the case thatthese comrades haven't discoveredanything to do that gives them thedesire and the need. [12]

8

This deficiency of collective activity (Idon't mean to say, of course, that wehaven't collectively discussed,decided on and carried out a certainnumber of actions or writings, evenduring the last two years) is mainlynoticeable -- in the French section --by a sort of general aversion to anycritique aimed at a specific fact or atone of us. This was quite evident atthe July 14 [1970] meeting. Theslightest critique is felt as a totalcalling into question, an absolute

distrust, a manifestation of hostility,etc. And this emotional reaction is notonly expressed by the criticizedcomrade. The SI comrades are veryquick and adept at judging the pro-situs (the successive writings of thepoor GRCA, for example), [13] that isto say, something of very littleimportance. But almost everyonemanifests a strange reluctance whenit comes to judging anything about amember of the SI. They are visiblyuneasy even when someone else of us

does so. I cannot believe that somehollow politeness is at the origin ofthis. It must therefore be a certainfatigue that sets in the momentquestions are broached that reallyconcern our movement: things we risksucceeding or failing in. In any case acritique is never carried further byother comrades and no one (exceptoccasionally the criticized comrade)strives to draw from it any conclusionsthat might be useful for oursubsequent collective action. In thisway the SI has a tendency to freeze

into a sort of perpetual and admirablepresent (as if a more or less admirablepast was continued in it). This notvery historical or practical harmony isonly broken in two situations, in one

case really, in the other onlyapparently. When a critique is reallytaken seriously and given practicalconsequences (because the incident isso glaring that everyone demands thisconclusion) an individual is excluded.He is cut off from the harmoniouscommunion, perhaps even withoutever having been criticized before, oronly once briefly. The apparent breakin our habitual comfort happens thisway: A critique is made or a defect ofour action is pointed out. Everyone

goes along with this critique, oftenwithout even bothering to expressthemselves about it; the point seemsclear and undeniable, but boring (andcorrespondingly little attention isgiven to really remedying it). But ifsomeone has insisted on the point,everyone admits that the detail isindeed a bad thing. And everyoneimmediately decides that it must notcontinue, that things must change,etc. But since no one bothers with the

practical ways and means, thisdecision remains a pious hope and thething may well recur ten times; and bythe tenth time everyone has alreadyforgotten the ninth. The generalfeeling, expressed not so much in theresponses as in the silences, is clearly:"Why make a drama out of it?" Butthis is a false idea because it's not amatter of a drama and the choice isnot between drama and passivity. Butin this way the problem, when iteventually is dealt with, is dealt with

only dramatically, as many of ourexclusions have shown. [14] Betweenrupture and the contentment ofprinciple, there doesn't appear to beroom for real critique, which remainsuseless and can be dismissed as badhumor (without denying that a quitereal bad humor is exhibited by nearlyall of us, in inverse proportion to ourindulgence in open critique: in nearlyallpersonal encounters with asituationist, one sees a sort of vaguediscontent, which is in contrast to the
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tranquility of the majority of ourmeetings). [15]

9

[16] It goes without saying that, inspeaking of "critique," I do not simplydeplore the sleep of critique in its"negative" aspect, but on the"positive" side, as well: to find useful,develop, aim at re-using a theory oraction of one of the comrades [in theSI]. [17] I have mentioned the promptcritique of the errors of the pro-situs,not in order to say that it is not initself justified, but in order to notethat the pro-situs are not our principal

reference point (any more than ICO[18] or the leftist bureaucrats). Ourprincipal reference point is ourselves,it is our own operation. Theunderdevelopment of internalcriticism in the SI clearly reflects, atthe same time that it contributestoward, the underdevelopment of our(theoretico-practical) action.[19]

10

I have forcefully evoked the meetingof 14 July [1970]. I recall that, in anote concerning our use of traditionalmeans of communication, I'd criticizedthe tendency ofmanycomrades towalk around in a daze; [20] to forgetmatters already settled several times;and, more rarely, to argue the losingside of an old issue, the reprises ofwhich have already wasted our time.Rene-Donatien is concerned about it.This is fortunate, because he haseffectively been the most affected by

it. But he feels most unjustly attacked;it surprises him that someone couldbe hostile enough to impute to himerrors, the existence of which he wasunaware -- and this is just a recentexample (there will be others, morehostile). Rene-Donatien's surprisesurprises me. But he hardly surprisesthe [other] French comrades; theyrecall from direct experience themany examples that he has forgotten;they are so accustomed to the ideasthat he perpetually forgets and that

this isn't something serious, that,

even for them, it is useless to talk tohim anymore. Here it is, an attitudethat is neither effective for the SI norfriendly to Rene-Donatien. I believe itwould be tedious for me and for

everyone else to write a few pagesthat enumerate some of theseexamples. I would do it, however, ifRene-Donatien (or another comrade)asked. Inversely, if no one asks, theexistence of these examples would beadmitted by all, and no one wouldpermit a new, artificial discussionabout whether they exist or not. Atthis same meeting [14 July 1970], fourwitnesses were necessary to convinceRene-Donatien that he had formulatedan erroneous judgment, one a little

too favorable, concerning an entiretyinnocuous person. In the manyreprises of this kind of discussion overthe last two years, Rene-Donatien hasdenied the reality when confrontedwith the word for it. But then, havingforgotten it, he denies ever saying it.Faced with outside confirmation of hisforgetfulness, he has evoked thepossibility of a veritable "amnesia"(forgetting the fact that the mostsincere forgetfulness absolutely does

not give one the right to denysomeone else's positive memory,which is objectively insulting). Itseems to me that passing from atrenchant certitude to the professionof complete uncertainty is asexaggerated as instantly passing fromthe assurance that the SI is quasi-perfect to the conclusion that the SI isnothing and can no longer doanything. [21] Meanwhile, (partial)amnesia is a problem in the SI, but notas the specific malady of just one of

us.[22]

11

I think that all this is only a symptomof a correctable deficiency: severalsituationists' lack of cohabitation withtheir own practice. I almost alwaysremember the times I have beenmistaken; and I acknowledge themrather often even when no onereminds me of them. I am led to thinkthat this is because I am rarelymistaken, having never concealed the
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fact that I have nothing to say on thenumerous subjects in which I amignorant, and habitually keeping inmind several contradictoryhypotheses regarding the possible

development of events when I don'tyet discern the qualitative leap. Inspeaking here for myself I wouldnevertheless like to believe that, asRaoul would put it, I am also speakingfor some others. And, by anticipation,for all those comrades who will decideto consciously self-manage their ownbasic activity. [23]

12

In response to Rene-Donatien, Ivoluntarily agreed on 14 July [1970]that my critiques do not concernimportant or serious matters, butwhat all these details amount to. Ifone slacks off, by anti-dialecticallyseparating the sphere of theimportant from the infra-world ofdetails, one will be sure to neverinterfere with them. Besides, theaccumulation of a quantity of detailscan qualitatively affect anorganization [such as the SI],

depending on whether one judgesthem to be boring or charming,especially if their existence is knownby all and, at one time or another,presented as an unexpectedhypothesis that remains to be proved.I think that one would have to havequarrels with elementary formal logicto believe that I have unfriendlyfeelings towards Comrade Rene-Donatien, who over the years hasn'tbeen able to wear out my patience.On many important points (doubtless

neglected by other comrades), we arein agreement or very close to it. In myestimation, Rene-Donatien is one ofthe very few comrades who generallyshows himself able to qualitativelyjudge concrete situations, in the sensein which I speak in paragraph 4[above] -- although sometimes thestrangeness of his argumentation, andhis tendency to incertitude at themoment of moving to practicalconclusions, have paralyzed a part ofthe effects of his centralcomprehension. Although he has been

more occupied with certain "technical"questions than any other comrade, hetruly is not an expert in the two orthree subjects that he takes pride inknowing something about (I haven't

forgotten his sense of humor, [24] butI wonder if certain comrades aren'tmistaken, especially since a sense ofhumor isn't widespread in the SI). AndI suppose that, if Rene-Donatienproposes the semi-humorous goal ofabsolutely excelling in and by a crowdof masteries, it is because he hasn'tsufficiently developed the mostgeneral capacities, which hepossesses in a wild state. Of the sortthat we lose all to them. (It can't besaid that we must be indifferent to the

knowledge or mastery of manyspecific domains, but that is anotherstory).

13

I hope that, in what remains of thisdiscussion, it isn't necessary to makeportraits, in the style of the 17thcentury, of one or severalsituationists. It is better to keep quietthan to speak in noble generalities

that become ridiculous abstractionswith regard to certain retardations inour real practice. It is necessary tosee, and dominate, the concreteobstacles. There is a veritableagreement among us, but theterritory of the accordis nearlyunoccupied(in comparison with itsdefinition, which is exacting, but, Ibelieve, fittinglyexacting). This"territory of agreeement" -- of which Ihave spoken, loud and clear, as theplace where the qualitative plays and

verifies itself -- is obviously theessential aspect of our collectiveenterprise in the SI (and not specifictalents nor circumstantial errors) andis also the essential aspect of thepersonal lives of each one of us (andcertainly not taste nor individualbizarreness). It is here that it isnecessary to engage our dialectic,because, if it can't prove itself here,then it is mutilated and falseelsewhere. And this "territory" isequally the central domain wherenone of us can be stronger than the
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others; if not, hierarchical relationswill exist de facto, despite the illusionsor good intentions of all and each.

14

The triviality of the real envisionedhere (at least as a menacingpossibility) leads us to say or repeatbanalities that make one blush, as ifone was simply drafting the plan for afortress of theory. As an example: ifan anti-hierarchical group takes upthe habit of giving only one of itsmembers the function of reason (theanalysis of what one does andknowledge of the results), even if the

external effects are found to befortunate each time, then this groupwould in fact depend upon the capriceof this one individual. To the preciseextent that one lets another persondetermine the favorable outcome of aproblem that has been encountered,this caprice finds that it already hassufficient reason; in the same way,really having reason, but no effectivecontrol, leads to simple caprice.[25]

15

The style of organization defined bythe SI and that we have tried toimplement is not that of the councilsor even that which we have outlinedfor revolutionary organizations ingeneral; it is specific, linked to ourtask as we have understood it so far.This style has had some obvioussuccesses. Even now it is not aquestion of criticizing it for lackingeffectiveness: if we successfully

overcome the present problems of thephase of entering into a "new era," wewill continue to be more "effective"than many others; and if we don'tovercome them, it doesn't muchmatter if we have carried out a fewpublications and encounters a littleslower or a little faster. I am thus notcriticizing any ineffectiveness of thisstyle of organization, but the essentialfact that at the moment this style isnot really being applied among us. If,in spite of all its advantages, our

organizational formula has this sole

fault of not being real, it is obviousthat we must at all costs make it realor else renounce it and devise anotherstyle of organization, whether for acontinuation of the SI or for a

regroupment on other bases, forwhich the new era will sooner or latercreate the conditions. In any case, totake up Paolo's phrase, most of us"will not stop dancing." We must onlystop pretending.

16

Since the present problem is not atthe simply theoretical level (and sinceit is dissimulated when we carry on

theoretical discussions, which aremoreover virtually contentless sincethey immediately lead to aconsequenceless unanimity), I don'tthink we can settle it by constitutingformal tendencies (much less byforgetting about it). I think that eachof us might first try to find with oneother situationist, chosen by affinityand experience and after verythorough discussion, a theoretico-practical accord that takes account ofall the elements we are already aware

of (and of those that may appear inthe process of continuing thisdiscussion). This accord could then,with the same prudence, be extendedto another, etc. We might in this wayarrive at a few regroupments thatwould be capable of dialoguing witheach other -- whether to oppose eachother or to come to an agreement.The process could be long (but notnecessarily so) and it would probablybe one way to put into practice theperspective evoked a few months ago

but scarcely developed since of"rejoining the SI" (without formallysuspending the present accord, but byhere and now preparing its future).Suffice it to say that it is time to seekconcrete individuals behind the now-evident abstraction of the "SIorganization"; and to find out whatthey really want to do and can do.Without claiming that this will producea stable assurance for the future, itwould at least make it possible tobring into the open and deal with allthe difficulties and discouraging
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impressions that have already beennoted. We still have to talk about allthis until acts permit us to shut up.

Note: written by Guy Debord, 27 July

1970. Excerpted translation by KenKnabb (1981) under title Remarks onthe SI Today (Excerpts). Additionaltranslations and all footnotes by NOTBORED! September 2004.

Footnotes:

[1] Paolo Salvadori was a member ofthe Italian section of the SituationistInternational (SI).

[2] Begin passage left out by KenKnabb.

[3]Jon Horelick was one of only twosituationists in America; JV Martin wascompletely alone in Scandanavia.

[4] End passage left out by KenKnabb.


[6]The Democratic Popular Front forthe Liberation of Palestine (DPFLP).

[7] On the image of the "knight,"especially riding a horse, see GreilMarcus's take on the situationists inLipstick Traces on a Cigarette: ASecret History of the 20th Century(1989).

[8] At the time this was written, the

Editorial Committee consisted of ReneRiesel, Rene Vienet and ChristianSebastiani. The "fourth" was Francoisde Beaulieu, who resigned earlier inthe year.

[9]The French situationists planned topublish a thirteenth issue of theirjournal L'Internationale Situationniste,but it never came out.




[13] The GRCA, GroupeRevolutionnaire Conseillisted'Agitations (Revolutionary CouncilistGroup of Agitation) was one of many"pro-situ" groups in the aftermath ofMay 1968.


[15] End passage left out by Ken

Knabb.



[18] For more on the SI's relationshipwith ICO (Informations etCorrespondence Ouvrieres), seeReading ICO (1967) and What Makes

ICO Lie? (1969).


[20]L'etourderie can be translated as"dizziness" or the state of being"scatterbrained."

[21] Very similar to the denunciationof Raoul Vaneigem in "Communique ofthe SI Concerning Vaneigem," written

by Guy Debord and Rene Vienet, andpublished as an appendix to LaVeritable Scission dans l'InternationalSituationniste (1972).



[24] Rene Vienet's sense of humor is

best shown in his detourned 1973
http://www.cddc.vt.edu/sionline/si/remarks.htmlhttp://www.cddc.vt.edu/sionline/si/remarks.htmlhttp://www.notbored.org/orientation23.html#_ednref1http://www.notbored.org/orientation23.html#_ednref2http://www.notbored.org/orientation23.html#_ednref3http://www.notbored.org/orientation23.html#_ednref4http://www.notbored.org/orientation23.html#_ednref5http://www.notbored.org/orientation23.html#_ednref6http://www.notbored.org/orientation23.html#_ednref7http://www.notbored.org/orientation23.html#_ednref8http://www.notbored.org/orientation23.html#_ednref9http://www.notbored.org/orientation23.html#_ednref10http://www.notbored.org/orientation23.html#_ednref11http://www.notbored.org/orientation23.html#_ednref12http://www.notbored.org/orientation23.html#_ednref13http://www.notbored.org/orientation23.html#_ednref14http://www.notbored.org/orientation23.html#_ednref15http://www.notbored.org/orientation23.html#_ednref16http://www.notbored.org/orientation23.html#_ednref17http://www.notbored.org/orientation23.html#_ednref18http://www.cddc.vt.edu/sionline/si/reading.htmlhttp://www.cddc.vt.edu/sionline/si/ico.htmlhttp://www.cddc.vt.edu/sionline/si/ico.htmlhttp://www.notbored.org/orientation23.html#_ednref19http://www.notbored.org/orientation23.html#_ednref20http://www.notbored.org/orientation23.html#_ednref21http://www.notbored.org/orientation23.html#_ednref22http://www.notbored.org/orientation23.html#_ednref23http://www.notbored.org/orientation23.html#_ednref24http://www.cddc.vt.edu/sionline/si/remarks.htmlhttp://www.cddc.vt.edu/sionline/si/remarks.htmlhttp://www.notbored.org/orientation23.html#_ednref1http://www.notbored.org/orientation23.html#_ednref2http://www.notbored.org/orientation23.html#_ednref3http://www.notbored.org/orientation23.html#_ednref4http://www.notbored.org/orientation23.html#_ednref5http://www.notbored.org/orientation23.html#_ednref6http://www.notbored.org/orientation23.html#_ednref7http://www.notbored.org/orientation23.html#_ednref8http://www.notbored.org/orientation23.html#_ednref9http://www.notbored.org/orientation23.html#_ednref10http://www.notbored.org/orientation23.html#_ednref11http://www.notbored.org/orientation23.html#_ednref12http://www.notbored.org/orientation23.html#_ednref13http://www.notbored.org/orientation23.html#_ednref14http://www.notbored.org/orientation23.html#_ednref15http://www.notbored.org/orientation23.html#_ednref16http://www.notbored.org/orientation23.html#_ednref17http://www.notbored.org/orientation23.html#_ednref18http://www.cddc.vt.edu/sionline/si/reading.htmlhttp://www.cddc.vt.edu/sionline/si/ico.htmlhttp://www.cddc.vt.edu/sionline/si/ico.htmlhttp://www.notbored.org/orientation23.html#_ednref19http://www.notbored.org/orientation23.html#_ednref20http://www.notbored.org/orientation23.html#_ednref21http://www.notbored.org/orientation23.html#_ednref22http://www.notbored.org/orientation23.html#_ednref23http://www.notbored.org/orientation23.html#_ednref24

8/3/2019 Debord 2005 A

10/10

film, La dialectique, peut-etre ellecasser les briques?

http://www.notbored.org/orientation23.html#_ednref25http://www.notbored.org/orientation23.html#_ednref25

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Debord 2005 A