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1) L’Archie est la radicalisation, voir même le dépassement, de l’anarchie. Il ne s’agit plus de nier l’autorité et donc de s’en déposséder, il s’agit au contraire de la questionner afin de se la réapproprier : afin que le pouvoir du commencement qui est également le commencement du pouvoir, bien loin d’être la propriété d’un seul ou de quelques-uns comme le voudrait la monarchie ou l’oligarchie, habite chacun de nous; afin qu’ainsi, ensemble, nous puissions re-commencer à être humain.
2) Si nous voulons encore et toujours changer le monde, c’est d’abord pour le garder. Si l’Archie est donc un commencement, elle est surtout un recommencement : entretien de ce qui doit revenir pour pouvoir devenir, entretien de ce qui vient, tout simplement, c’est-à-dire de l’histoire qui s’impose aujourd’hui comme notre ultime absolu.
3) Ce n’est plus en effet la providence divine, mais la contingence de ce qui vient – puisque ce qui est venu jusqu’ici aurait très bien pu ne pas venir – qui doit permettre de renforcer notre responsabilité à l’égard de ce monde de plus en plus fragilisé, privé de générosité, par l’annihilation capitaliste de notre double solidarité, envers le vivant et envers l’histoire, qui est à la fois à la racine de la liberté et le premier fondement de l’égalité humaine.
4) Ainsi envisagée comme cette double condition de possibilité de la liberté et de l’égalité et, par ce biais, du souverainisme et du communisme en tant qu’ils ne peuvent donc être dissociés l’un de l’autre à moins de sombrer dans le fascisme, l’Archie est l’ancêtre de l’anarchie, son accomplissement archaïque. Et c’est alors l’« autarchie » qui constitue son premier support : la possibilité d’être à soi-même son propre commencement en tant qu’elle ne peut être vécue individuellement qu’à la condition préalable de s’actualiser collectivement, c’est-à-dire l’origine de la liberté en tant qu’elle est toujours d’abord et avant tout partagée.
5) Cette égalité dans le partage (à ne pas confondre avec l’égalité du partage) ou cette liberté collective (dont dépend la liberté individuelle) que constitue l’autarchie sous la forme d’une actualisation particulière de cette solidarité universelle de l’humain envers le vivant et l’histoire, nous pensons que c’est la culture qui l’exprime le plus concrètement. Et c’est alors dans cette mesure où elle est la condition essentielle de l’expérience humaine de l’universalité, que nous encourageons désormais cette solidarité culturelle à s’élargir entre les cultures elles-mêmes. Et cela, afin que ces dernières se protégent et se renforcent réciproquement dans leur originalité qui fonde leur propre raison d’être, en même temps que celle que nous acquérons individuellement grâce à cette expérience de l’universalité qu’elles nous permettent d’effectuer.
6) Cette solidarité entre les cultures – dont dépend dorénavant la possibilité de cultiver notre enracinement dans notre propre culture, et donc dans le monde – ne peut se réaliser qu’au travers d’une mondialisation politique, à l’encontre de la globalisation économique qui exploite l’idéal d’« autonomie » (dont nous parlons tant aujourd’hui) au profit d’une « judiciarisation » purement formelle et autoréférentielle garantissant d’une part la toute puissance exponentielle du capital et, d’autre part, la perte tout aussi exponentielle de l’expérience du monde.
7) Nous devons instituer le monde afin qu’il puisse prendre soin de la diversité culturelle des langues et des pays qui fonde leur propre vitalité grâce à laquelle nos familles et nos amis sont en mesure de prendre soin de notre propre personne, alors même que c’est en retour en prenant soin de nos familles et de nos amis qu’ils seront eux-mêmes en mesure de prendre soin de cette vitalité des langues et des pays dont dépend la possibilité d’instituer le monde afin de pouvoir en prendre soin. Et ceci, parce que toute médiation sociale et culturelle (depuis la famille jusqu’au pays), toute autarchie, est effectivement le foyer déterminant de ce qu’elle relie, parce que c’est donc de son renforcement que dépend l’épanouissement du monde en général en tant qu’il est alors tout autant celui des individus particuliers qui le constituent.
8) Pour parvenir à cette mondialisation politique saisie comme renforcement des cultures dans leur rapport à l’universel, pour actualiser l’Archie grâce à la concrétisation de l’autarchie, il est plus qu’urgent de re-localiser l’activité économique, en commençant par supprimer le « libre échange » et son processus de « développement » capitaliste qui substitue partout la misère matérielle et spirituelle à la pauvreté matérielle qui, jusqu’ici, n’avait jamais été à l’encontre de la richesse spirituelle, bien au contraire. Et c’est donc également cela que signifie l’autarchie : la volonté de soumettre les échanges économiques à leur utilité réelle, qui devrait alors mettre en évidence non seulement leur inutilité croissante – sans parler de la menace également croissante qu’ils représentent pour la vie sur terre – mais également la dignité que procure le fait de subvenir par ses propres moyens à l’essentiel de ses besoins.
9) Ce n’est que lorsqu’on se suffit à soi-même dans son propre monde qu’on peut prendre soin du Monde, et ce n’est qu’en prenant soin du Monde qu’on peut parvenir à se suffire à soi-même dans son propre monde : soyons mondialement autarchistes, ne serait-ce que pour que le monde persiste!
En direction de l’autarchie…
L’Archie est la possibilité générale d’un monde comme « générosité souveraine » accueillant en son sein l’autarchie comme possibilité particulière pour l’humain (aussi bien comme individu que comme collectivité) d’être à lui-même son propre commencement en même temps que le recommencement de l’être dont il participe. À l’encontre de toute « nécessité » qui prétendrait s’imposer naturellement, il est donc primordial de souligner qu’il s’agit effectivement là d’une seule et même « possibilité » : celle de la liberté humaine en tant qu’elle relève d’abord et avant tout de la responsabilité à l’égard de l’être ou, plus simplement, la libre responsabilité d’être humain.
Voici donc plus concrètement comment nous la vivons aujourd’hui, là où nous sommes, et si cela peut se présenter comme un modèle, c’est le seul que nous sommes actuellement en mesure d’établir. C’est à Montréal que nous nous sommes rencontrés, là où nous avons constaté notre volonté commune de travailler au déploiement d’un nouveau mouvement politique plus fidèle à notre propre expérience du monde. Pour ce faire, nous avons décidé de nous retrouver une fois par semaine, en invitant toutes les personnes intéressées par ce projet à se joindre à nous. Rapidement, nous avons alors ressenti le besoin de disposer d’un lieu, et c’est dans le local de l’Archie que nous nous retrouvons depuis, dans le but d’essayer d’assumer notre libre responsabilité d’être humain sur la base d’un dialogue authentique grâce auquel il soit possible de s’entendre. Et si cette entente n’est jamais absolument réalisable, jamais définitive, nous avons malgré tout réussi à nous entendre sur
Or c’est justement ce Monde, et ce n’est pas chose nouvelle, qui est de plus en plus menacé dans sa possibilité d’advenir dans ce petit coin d’Amérique du nord, au pied du géant États-unien, où se trouve un pays encore hanté par l’histoire et qui se refuse à l’oubli. Là où émergent encore des voix qui s’obstinent à parler alors même que tout cherche à les faire taire. La particularité du Québec, en effet, n’est pas tant son archaïsme que la subsistance d’un certain rapport à l’universel, ne fût-ce que parce qu’il ne s’est jamais concrétisé, trop vite englouti par un autre universel qui, pour sa part, récusait toute concrétude au nom de l’abstraction formelle de l’opérationnalité. Cette tentative d’être, inaccomplie, demeure là, larvée, dépourvue, dans une léthargie oppressante qui, pourtant, ne parvient pas à étouffer sa soif de possibles. Ici, des élites ont jadis pensé que l’émancipation passait par la construction d’une machine économique performante, escamotant par là le caractère politique de ce qu’aurait dû être la libération du peuple québécois. C’est aujourd’hui cette même machine, autonomisée et aliénante, qui devrait décider pour nous du sort du Québec. C’est sous son contrôle que nous devrions abdiquer, abandonner notre pouvoir de faire l’histoire, sous prétexte de devoir répondre au plus vite aux impératifs d’une compétition globale nous opposant aux autres peuples de
Avril 2007, Montréal, au local de l’Archie (514-2783690)
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The basic man's suit has hardly changed for over a hundred years. True, there are many options for different events, but they are all common in their pursuit of a smart, sharp try to find the person. The neat thing about common style for men is that it is simply elegant effortlessly neat. A well-groomed gentleman can more often than not look his sharpest in a well-tailored suit, and this can be a testament to the style of such clothing. A match will undoubtedly be worn to work in many careers due to the professional search it provides to the person, instilling a sense of respect and confidence. Equally a match will undoubtedly be used to many social events, such as a tuxedo to a black-tie affair. This incredible flexibility that allows suits to be utilized in virtually all events is what gives it its eternal advantage and a permanent devote men's fashion.
Modern movements in traditional men's fashion
Though classic men's styles will never be changed, it is interesting to remember that shifts in men's fashion trends have produced certain common clothes back to fashion. The reputation of vintage clothing, specifically, has brought back a wide-variety of classic styles into men's closets, such as that of the dandy gentleman. 'Dandy'is a term used to reference men who clothe themselves in a classic yet luxurious way, placing value on appearance and operating in a refined approach. This tendency for nearly'over-the-top'common fashion for men is apparent from events such as the'Tweed Run', where men and women of all ages dress in notably Victorian-style attire and take to the roads on vintage cycles - with many of the men wearing remarkable mustaches! This is just one of several types of proof presenting the revival of such designs. Additionally, there are numerous sites on line which concentrate on gentlemanly type - such as'The Dandy Project'and'Dandyism'- as well as whole sites such as'The Art of Manliness'specialized in providing articles on traditional men's fashion and grooming.
In summary, though certain areas of traditional men's fashion can be brought back as new developments, the simple garments which they are based on will never slip out of fashion.
"All it takes certainly are a few basic outfits. And there's one key - the easier the better." - Cary Grant
StyleGun is an online men's fashion store with a technical angle.
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