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1887: that God eternally executioner ...

" Capital! "they say with awe," talking about destroying the capital! Huh? "...

Ah! Long ago that the reason that the logic of capital has done justice: is it superior fuel work and science? Suppose

Rothschild whatsoever, with all mines of gold and diamonds from the earth, what would they do without the minors? Who

extract gold from sand, diamond gem? Give exploiters Career marble with no one to cut, to tear away the blocks ...
What these people know it, they are unable to take advantage of anything without workers: they eat the earth if nobody actually produce?

Go, go! long ago that the Bastille capitalist no longer counts towards the future. And, moreover, that portion of property they own at the expense of the poor crowd is tiny next to the stupendous wealth that will give us the science!

This is not to reconstruct the earth that destroyed the hell overseas life destroyed, the day we became aware that it would be monstrous, this God eternally executioner who can bring justice everywhere, would leave the world struggling for ever in all despair, all the horrors and at the same time as the hell of hells terrestrial religions crumble with primers rewards selfish n ' that engender corruption.

With these awards we did corruptly wait so long together that their patience is exhausted, and so persuaded the others that everything must happen so honored by the injustice they have conscience ankylosed and commit or suffer the crime.

This is done: the sails of all the tabernacles tear.

Finishes thrones, chamarreries finished the illusion of dignity, no more bells humans. Anything to which we no longer believe is dead.

are beginning to realize that birds, ants, bees group themselves freely, to work together and resist the danger that might arise, and that animals give men the example of sociability.

How gaol the fall of the past that hit from all sides storms popular?

Nobody knows.

Louise Michel - NEW AGE - Library Workers cosmopolitan

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1921: the origins of the "woman question"

it we will not be difficult recognize that women, as and when they worked in production and become economically independent, reacted with a growing bitterness about their second-class existence - both in family and in society.

Any observer free and free of bias can easily see that there is a contradiction between the recognition of women as a force for socially useful work and discrimination legislation bourgeois. This contradiction between the meaning of work of women for production, on the one hand, and lack of rights of a political perspective and social, on the other hand, as its subordination to her husband who has long since ceased, however, support her, this contradiction, so we owe it to the original birth of the so-called "woman question."
The "woman question" was posed with particular vehemence in the second half of last century, although we find already the beginnings in this direction at a much earlier period. We already see the time when competition from the factory rushed to bankrupt the small craftsmen and home workers, forcing them to sell their own strength Working with large enterprises as well as that of their wives and children.

At the end of the eighteenth century and early nineteenth century, the "woman question" But mainly focused on women's wages and their right to "decent work".
In three centuries, the guilds and their privileges with the severity of their decrees made so that the woman found herself excluded from the crafts.
corporations tried to relegate her kitchen forever, that is to say that women should withdraw from the production and give it to humans. What resulted was naturally aggravate the situation of women. Since she lost the opportunity to exercise a craft, it became easier prey to the manufacturer and the victim of its operating policy.
In France, the system then dominated the manufacturing production. But the factories were rarely large enough to be called industrial enterprises, that is to say more than a hundred workers. Working at home and manufacturing flourished and patrolled the whole of France. Small manufacturing enterprises with no more than ten to twenty workers multiplied like mushrooms in the Paris region and in other French cities. In these factories, we not only sewed fabrics and linens heavy and coarse to the finest lace, but also articles of gold or metal, and all sorts of everyday objects. Many women worked in the weaving and spinning. They were often even 90% of the total labor force employed in this sector. In France, the manufacture of silk was almost moved to industrial production. In this area, the factory had won on home industry and manufacturing.

the eve of the French Revolution, the female proletariat had developed considerably, and the suburbs of Paris were flooded with beggars and prostitutes, a multitude of unemployed women, suffering from poverty and hunger. It is therefore not surprising that during the riots of July 1789, the women are engaged in a particularly vehement against domination and exploitation of the rich.
"Women of the people" of Paris claimed consistently in their slogans and their petitions the right to work and the promise of "earn an honest living." They also demanded the right to work for man and woman, along with a ban for man to work in typically female occupations, alongside a commitment to give up looking for work in areas specifically male. "If we seek work, not to liberate us men, but for us to build an independent existence in a modest ," said one of these petitions.
When the French Revolution, women in the Third Estate demanded free access to all the crafts or in other words, the "unlimited freedom of labor." These claims were designed to enable tens of thousands of women suffering from poverty and hunger to escape poverty and prostitution. This was not only women's claims, but it claims to own the entire interest of French industrial proletariat.
residents of the suburbs of Paris protesting and shouting together: "Freedom work! "Freedom of the work meant to clear the final elimination of feudalism and consolidating the dominance of the bourgeoisie and the liquidation of privileges for corporations. Indicated their interest in French class the best way to go if they wanted one day a chance to win "honest living".

Women of the French proletariat stood clearly on the side of the Revolution.

Kollontai - Lecturer at the University Sverdlov on women's liberation

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Around 310 BC: Death is nothing to us

Get used second to think that death is nothing for us as well and evil exist only in sensation. Hence it follows that a precise knowledge of the fact that death is nothing to allow us to enjoy this mortal life, avoiding us to add a sense of eternal life and taking away the regret of immortality.
because there was nothing formidable in life who understood that there is nothing terrible in fact no longer live.
Whoever said not to fear death because once it came formidable, but because it is dangerous to wait for him is a fool.
is folly to grieve because death is expected, since this is something which, once come, do not hurt.
Thus, the most terrible of all evils, death, is nothing for us, as long as we live, there is no death. And when death is there, then we're not.
Death is neither for the living or the dead, since for some it is not, and that others are not. But the crowd, sometimes fears death as the worst of evils, now desires as the term of the ills of life.
The wise man does not fear death, life is not a burden to him, and he does not believe that this is an evil no longer exist. As this is not the abundance of food, but the quality we like, so, this is not the length of life, but his charm that pleases us.
As for those who counsel the young man to live well, and the old man to die, they are naive, not only because life has charm, even for the old man, but because the desire to live well and sake of dying well are one. Although most naive
is still claiming that he does not born is a good and that life is evil. For example, one that says: " And when one is born, the earliest cross the gates of Hades ."
For if we say this with conviction, why not suicide? This solution always easy to take, if it desires so badly. And if you said this in jest, it is shown on a frivolous issue that is not.
must therefore remember that the future is neither ours, nor quite foreign to us, so we should not expect as if it were to happen, nor despair as if they were in any way occur.

EPICURE - Letter to Menoeceus

(letter preserved by Diogenes Laertius), translation R. Genaille (1933)

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1882: to live is to die

Life and Death. Now, do not pass for scientific physiology, which conceives death as an essential moment of life, which includes the negation of life as essentially contained in life itself, so it is always thought in relation to its necessary result, she is constantly in a state of germ his death.
The dialectical conception of life is nothing.
But for anyone who has understood this, it is finished all the talk about the immortality of the soul.
Or death is decomposition of the body, leaving nothing behind him that the component elements chemically meaningless, or it leaves a principle of life, more or less identical to the soul, which survives all living organisms, not only to humans.
So just to clarify here simply by using the dialectical nature of life and death to eliminate an ancient superstitions.
live is to die.

Friedrich Engels - Dialectics of Nature

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1782: Dialogue Between a Priest and a Dying

Celebrant: arrived at this fatal moment, when the veil of illusion that does not tear the man to leave the table cruel seduces his errors and his vices, do you not repent , my child, disorders multiplied where you took away the weakness and human frailty? The moribund

: Yes, my friend, I repent.

Celebrant: Well, enjoy these happy remorse for the sky, in the short interval that you have left, general absolution for your sins, and remember that it is only through the mediation of the holy Sacrament penance that it will be possible to obtain eternal. The moribund

: I can not hear more than you understand me.

Celebrant: What! The moribund

: I told you I was sorry.
Celebrant: I heard. The moribund
: Yes, but without understanding.
Celebrant: What interpretation? ... The moribund
: The here ... Created by nature with very sharp taste, with very strong passions; only placed in this world for me to deliver and to meet them, and these effects of my creation being only on the necessities first views of nature or, if you love best, only dérivaisons essential to his plans for me, all because of its laws, I am sorry that n have not quite found his omnipotence, and my only remorse relate only to the mediocre use I made of the faculties (criminal you think simple to me) she had given me to serve, I sometimes resisted him, I repent. Blinded by the absurdity of your systems, I fought with them all the violence of desire, I had received an inspiration more divine, and I repent, I have reaped only flowers when I could make a large crop of fruit ... Those are just reasons of my regrets, believe me not me not enough to assume others.
Celebrant: Where you lead your mistakes, where you lead your sophistries! You lend the thing created all the power of the creator, and these unfortunate tendencies you have lost - you do not see that they are only the effects of this corrupt nature, to which you attribute omnipotence. The moribund
: Ami - it seems to me that your dialectic is as false as your mind. I want you more just reasonable, or that you do not let me die in peace. What do you mean by Creator, and what do you mean by corrupted nature?

Celebrant: The creator is the master of the universe, he has done everything created, and which retains a simple fact of his omnipotence. The moribund
: This is a great man indeed. Well, tell me why this man is so powerful you think has yet made a nature so corrupt.
Celebrant: What merit had been men, God would not let them do their free will, and what merit they would have to enjoy it if there ever was on earth the opportunity to do good and the need to avoid evil? The moribund
: So your god wanted to do everything wrong to tempt or test his creature, he does not know, he does not doubt the outcome?

Celebrant: He probably knew, but suddenly he wanted to give him credit for the choice. The moribund
: What good, when he knew it would take the party and it was up to him, since you say all-powerful, that it was up to him, I say, make him take the good.
Celebrant: Who can understand the immense and endless views of God and man can understand everything we see? The moribund
: Whoever makes things simple, my friend, especially one that does not multiply causes, to better confuse their effects. What did you need a second difficulty, when you can not explain the first, and once it is possible that nature alone has done what you attribute to your god, why would you pick him a master? The cause of what you do not understand, is perhaps the thing in the world easier. Improves your physical and you will understand better the nature, purifies your reason, banish your prejudices and you will not need your god.

Marquis de Sade - Dialogue between a Priest and a Dying

(to read the full text, click here )

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1848: yesterday, when six o'clock struck ...

Yesterday, until six o'clock struck,

Sennaya I passed on;

It whipped a woman, a young peasant

.

No sound from his throat only issued

Only the whip, playing, whistling ...

Then I said to my Muse: 'Look

C'est ta soeur que l'on bat! "

yesterday afternoon, one o'clock in the sixth,

I Went to the Haymarket;

They beat a woman with his whip,

a young peasant girl.

Not a sound from her breast,

Just whip whistling, playing ...

and Museum, I said: "Look!

thy sister dear!"

Nikolaï NEKRASSOV (one thousand eight hundred and twenty-one - 1 877)

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1843: this is not religion that makes the man ...

Ce n'est pas la religion qui fait l'homme, mais l'homme qui fait la religion.
L'homme qui n'aura trouvé, dans la réalité fantasmagorique du ciel, où il cherchait un surhomme, que le reflet de lui - même, longer tilt to find only the looks of it - well, that non-man, where he seeks and must seek his true reality necessarily.
The foundation of irreligious criticism is: man makes religion, it is not religion that makes man. Cer-
your religion is self-awareness and sense of self has the man who has not yet found himself or has already lost again. But man, this is not an abstract being tucked somewhere out of the world. Man is the world of man, the state, society. This state, this society troubled mankind religion inverted world consciousness, because they are themselves a world upside down.
Religion is the general theory of this world, its encyclopaedic, its logic in popular form, its spiritualistic point d'honneur, its enthusiasm, its moral sanction, its solemn complement, its universal consolation and justification.
It is fantastic achieve-ment of human beings, because humans do not have a true reality.
fight against religion is therefore indirectly fight against that world whose spiritual aroma is religion.

Karl Marx, Critique of Philosophy of Law Hegel

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1781: reasons that are used to excuse slavery of Negroes

is said to excuse slavery of the Negroes bought in Africa, or are unhappy that these criminals sentenced to capital punishment, or prisoners of war, which would be put to death they were not bought by Europeans.
According to this reasoning, some writers we have the slave trade as almost an act of humanity. But we observe:
1. That this fact is not proven, and is not even likely. What! before Europeans bought Negroes, Africans slaughtered all their prisoners ! They killed not only married women, as was said to be once use among a horde of thieves East, but even unmarried girls, which was never reported to any people. What! If we were not going to look for Negroes in Africa, Africans would kill their slaves destined for sale now! each party would rather knock out his prisoners to exchange them! Implausible to believe facts, the evidence must be impressive, and we have those people here that used to trade Negroes - I never had the opportunity to attend, but there was among Roman men delivered the same trade, and their name is still an insult (1).
2. Assuming that saves the lives of Negroes being purchased, it does not commit a crime less by buying it, if it is for resale or enslave. This is precisely the action of a man who, after having saved a wretch pursued by assassins, the fly. Or, if we assume that Europeans have determined the Africans to stop killing their prisoners, that would be the action of a man who would come to disgust robbers to murder passers-by, and have pledged to settle for the fly with him. Might say in one or the other these assumptions, that this man is not a thief? A man who, to save another from death, would give its necessary, would probably be entitled to claim damages, he could acquire an interest in the property and even the work that he saved But by taking what is necessary for the sustenance of the obliged, but he could not without injustice to reduce it to slavery. We may acquire rights to the future ownership of another man, but never on his person. A man may have the right to force another to work for him, but not to force him to obey him. 3
. The excuse alleged is the less legitimate it is contrary to the infamous trade of brigands in Europe, which gives rise to the Africans of almost continual wars, whose sole motive is the desire to take prisoners to sell. Often Europeans themselves foment wars by their agent or their intrigues: so that they are guilty, not only to reduce crime in slavery men, but of all murders committed in Africa prepare for this crime. They treacherous art to excite the passions of greed and Africans to engage the father to deliver her children, brother to betray his brother, Prince to sell his subjects. They gave to the unfortunate people of destructive taste strong drink. They have notified him that the poison hidden in the forests of America, has become, thanks to the active greed of the Europeans, one of the scourges of the world, and they still dare to speak of humanity!
Even the excuse that we just claim exonerate the original purchaser, it could not excuse or the second purchaser, or the colon that keeps the Negro, because they have no reason to remove this death the slave they buy: they are, compared to the crime of enslavement, what, from a flight, one that shares with the thief, or rather another one that loads a flight, and who shares with him the product. The law may have reason to treat differently the thief and his accomplice, but in morals, the offense is the same.
Finally, this is absolutely no excuse for blacks born in the house. The teacher who raises them to leave them in slavery is criminal, because he could take care of them in childhood, can give them on any color of right. Indeed, why were they needed him? It is because he has delighted their parents with the freedom, the ability to care for their child. It would therefore qualify for a first offense can give the right to commit a second. Moreover, even assuming the negro child abandoned freely of his parents: the right of a man on a deserted child, he has raised, it can be to keep in bondage? Action of humanity it give us the right to commit a crime?
Slavery legally convicted criminals is not even legitimate. Indeed, a necessary condition for the sentence is fair, that it is determined by law and in duration and in form. Thus, the law may condemn in public works, because the duration of labor, food, punishments in cases of rebellion or laziness, may be determined by the law but the law can never pronounce the sentence against a man to be enslaved by another man in particular, because the sentence so absolutely dependent on the whim of the master, it is necessarily indefinite. Moreover, it is also absurd atrocious dare argue that the most unfortunate bought in Africa are criminals. Are they afraid that we do not have enough contempt for them, we do not deal with enough toughness? And how do we suppose that there is a country in which he commits so many crimes, and yet where it will do so exact justice?

(1) "Leno" did that first slave trader; but as these merchants sold slaves to the beautiful voluptuous behalf of Rome took on another meaning. This is a necessary consequence of being a slave trader: also, even in countries quite barbaric for this occupation was not regarded as criminal, it has always been infamous in the eyes. (Note Condorcet).

Condorcet, Reflections on slavery of the Negroes, II

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1762: the right of slavery is null ...

Since no man has a natural authority over his fellow, and since force creates no right, we must conclude that conventions form the basis of all legitimate authority among men. If an individual, said Grotius, can alienate his liberty and make himself a slave master, why a people could he not alienate his own and make itself subject to a king? There is plenty of ambiguous words which would need explaining, but let's stick to the word alienate. Alienate is to give or sell. Or a man who becomes the slave of another does not give himself, he sells himself, at least for his subsistence: but a people for what he sells? Far from a king to his subjects provide their subsistence that he gets his own only from them, and according Rabelais, kings do not live on nothing. The subjects then give their persons on condition that takes their goods also? I do not see what they have left to preserve. We say that the despot assures his subjects civil tranquility. Either, but what do they gain if the wars his ambition brings down upon them, if his insatiable greed, if the vexations of his ministers would afflict more than their differences? What do they gain, even if this peace is one of their miseries? Tranquillity is found also in dungeons, is that enough to be there right?
The Greeks imprisoned in the cave of the Cyclops lived there alone, waiting for their turn to be devoured. That a man gives himself gratuitously, is to say something absurd and inconceivable; such an act is null and illegitimate, only that he who does not in his senses. The same is true of a whole people is to suppose a people of madmen madness does not.
When each man could alienate himself, he could not alienate his children: they are born men and free; their liberty belongs to them, no one has right to dispose of them. Before they are old because the father can provide for them the conditions for their preservation, for their welfare, but not give them irrevocably and unconditionally, for such a gift is contrary for the nature and exceeds the rights of fatherhood. It would therefore an arbitrary government was legitimate in every generation the people should master to admit or reject, but then the government would no longer be arbitrary.
renounce liberty is to renounce being a man, the rights of humanity, even its duties. There is no indemnity is possible for him who renounces everything. Such a renunciation is incompatible with the nature of man is to remove all morality from his acts to remove all liberty from his will. Finally it is an empty and contradictory convention that sets up a hand an absolute authority and the other an unlimited obedience.
Is it not clear that we are committed to nothing to that which we are entitled to demand everything, and this condition alone, without parallel, without exchange she does not invalidate the act? For what right can my slave have against me, since all he has is mine, and his right being mine, this right of mine against myself is a word that makes no sense?
Grotius and the rest find in war another origin of the so-called right of slavery. The victor having, in their view, the right to kill the loser, he may redeem his life at the expense of his liberty; convention is the more legitimate because it is the benefit of both. But it is clear that this supposed right to kill the conquered is by no means the rule of war. Only that the men living in their primitive independence, they have no mutual relations stable enough to constitute either the state of peace or a state of war, they are naturally enemies. It is the ratio of things and not men who constitute the war, and the state of war can not arise out of simple personal relations, but only real relations, private war, or man and man can not exist, nor in the state of nature where there is no constant property, nor in the state society where everything is under the authority of law. Individual combats, duels and encounters, are acts that constitute a state, and wars against private institutions authorized by King Louis IX of France and suspended by the Peace of God, are abuses the feudal government, absurd system if ever there was, contrary to the principles of natural law, and good policy. War then is a relationship between man and man, but a relationship from state to state, in which individuals are enemies only accidentally, not as men, nor even as citizens, but as soldiers, not so as members of the fatherland, but as its defenders. Finally, each State can have for enemies only other States and not of men, between things of different nature there can be no real relation.
This principle is in conformity with the established rules of all time and the constant practice of all civilized peoples. Declarations of war are intimations less to powers than their subjects. The foreigner, whether king, individual, or people, who robs, kills or detains the subjects, without declaring war on the prince, is not an enemy, but a robber. Even during the war a just prince, while laying hands in enemy country of everything that belongs to the public, but he respects the person and property of individuals, he respects rights on which his own are founded. The end of the war being the destruction of the enemy State, it was right to kill the defenders as they have the weapons in hand, but as soon as they lay them down and surrender, they cease to be enemies or instruments of the enemy, they again become mere men, and it has a stronger claim on their lives.
Sometimes you can kill the State without killing a single member: Gold war gives no right which is not necessary to an end. These principles are not those of Grotius: they are not based on the authority of poets, but derived from the nature of things, and are based on reason. In respect of the right of conquest, he has no other foundation than the law of the jungle. If the war does not give the victor the right to massacre the conquered peoples, the right that he does not base it can enslave. We have the right to kill the enemy when you can not do slave the right to do slave therefore does not have the right to kill him, so it's an unfair exchange to make him buy at the price his liberty his life on which we have no rights. By establishing the right of life and death over the right of slavery, and the right of slavery on the right of life and death, is it not clear that we fall into the vicious circle? Even assuming that terrible right to kill everybody, I say that a slave made in war or a conquered people is bound to nothing at all to his master to be obeyed as it is forced. By taking an equivalent for his life, the victor than it has done through point: instead of killing him without fruit it has killed him usefully. So far he has acquired over him any authority in addition to force, the state of war exists between them as before, their relation is the effect, and use the law of war does not imply Treaty peace. They have a convention is but this convention, far from destroying the state of war, presupposes its continuance.
Thus, from whatever aspect we regard the question, the right of a slave is zero, not only because it is illegitimate, but because it is absurd and meaningless. These words, slavery and law, are contradictory, they are mutually exclusive. Let a man a man or a man to a people, this speech will always be equally foolish.
I'm with you all a convention at your expense and wholly to my advantage, that I will keep as long as I please, and you shall keep it as I please.

ROUSSEAU, The Social Contract, From Slavery I, 4

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1756: I still had to see Africa ...

I still had to see Africa, to enjoy all the comforts of our continent. I the screw effect. My ship was seized by pirates Negroes. Our boss made great complaints, he asked them why they violated the laws of nations as well. Captain negro replied: "You have a long nose, and we flat, your hair is straight, and our wool is curly and you have skin the color of ashes, and we color of ebony; therefore we must, by the sacred laws of nature, always be enemies. You buy from us at the fairs of the Coast of Guinea as beasts of burden, for us to work with I do not know which job as painful as it is ridiculous. You're made to search Loved nerves beef in the mountains, to derive a kind of yellow earth which by itself is worthless, and does not constitute, by far, a good onion from Egypt, so when we meet you and we are the strongest , we're slaves, we're plowing our fields, or we'll cut the nose and ears. "
We had nothing to reply to a speech wise. I went to plow the field in an old black woman to keep my ears and nose.

VOLTAIRE, History trips Scarmentado

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1748: the negro slavery

If I had to support the law that we had to make Negro slaves, this is what I would say
The peoples of Europe have exterminated those of America, they had to put them into slavery in Africa, to use it to clear so much land.
Sugar would be too expensive if it did work at the plant that produced by slaves.
These creatures are black from head to foot, and they have smashed the nose if it is almost impossible to complain.
You can not get into the spirit that God is a being very wise, has placed a soul, especially good in an all black body.
It is so natural to think that it is the color that is the essence of humanity, that the peoples of Asia, which are eunuchs, always deprive the blacks of their resemblance to us in a more marked.
can judge the color of the skin by the hair, which among the Egyptians, the best philosophers in the world, was of such importance that they were dying all the red men who fell into their hands .
proof that Negroes have no common sense is that they are more cases of a necklace of glass than gold, which, among civilized nations, is of such great consequence .
It is impossible that we assumed that these people are men, because, if we suppose men would begin to believe that we are not ourselves Christians.
Small minds exaggerate too much injustice is being done to Africans. For if it was so they say, would it not come into the head of the princes of Europe, which are agreements between them as useless, to make a general in favor of mercy and pity?

Montesquieu, The Spirit of Laws, Book XV, Chapter 5

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1960: the treasure of skepticism ...

If there is any hope to come one day, out of the psychic illusion, and More generally, the false illusions that nourish science is less direct than the opposition by means of a proper education, a health preventive trial. Teaching young people critical thinking, the guard against falsehood, speech and print, creating in them a spiritual ground where credulity can take root, teach them what it is coincidence, probability, reasoning justification, logical emotional, unconscious resistance to truth, make them understand what a fact and what is a proof (...).
I remember in my teens (...) when a person told me a story before "supernormal" I did not feel right systematically refuse his testimony. Autodidact
of disbelief, I learned, I realized gradually that many books are merely trained to lie, there are entire libraries of lies, that the smartest people and more educated people who are not in this area, say less nonsense and spread the fewest mistakes. I learned that nothing, ever, happened as reported, that even loyal and unselfish, always fantasizing a witness inadvertently, unknowingly, I learned to suspect across the small deformation involuntary and invisible, which is enough to distort everything and prevent a "fact" to be a fact ...
But this achievement, this treasure of skepticism, it is unfortunately impossible to connect directly to others.

And, when worn by itself, it seems to suffer from a neurotic sort of doubt, then we simply have no confidence that the minimum required.

Jean Rostand

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Since 1968, in southern India, a utopian city grows and attracts people of all countries the world. Auroville is an ambitious and unique experience, a sort of laboratory where released perhaps the ideal future city.

Founded by a French woman, Mira Richard, called "Mother", wife of the philosopher Yogi Sri Aurobindo, some ten kilometers from Pondicherry, Auroville is a place of dreams with goal is "to realize human unity". Involving over 1800 people from 40 different nationalities, this vast project has been supported since its inception by UNESCO and the Indian government. But managing such an undertaking is far from easy and the community must cope with crises, especially that caused by the introduction of new generations with different motivations of those who preceded them. Enameled
many testimonies from people of Auroville from very different backgrounds, this documentary takes us to the surprising heart of a utopia that we would like to see continue despite numerous difficulties. A breath of hope to our societies steeped in selfishness.

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Auroville

Since 1968, in southern India, a utopian city grows and attracts people from all over the world. Auroville is an ambitious experiment and unique, a sort of laboratory where released perhaps the ideal future city.

Founded by a French woman, Mira Richard, called "Mother", wife of the philosopher Yogi Sri Aurobindo, some ten kilometers from Pondicherry, Auroville is a place of dreams whose goal is "to achieve the human unity ". Involving over 1800 people from 40 different nationalities, this vast project has been supported since its inception by UNESCO and the Indian government. But managing such an undertaking is far from easy and the community must cope with crises, especially that caused by the implantation of new generations with different motivations of those who preceded them. Enameled
many testimonies from people of Auroville from very different backgrounds, this documentary takes us to the surprising heart of a utopia that we would like to see continue despite numerous difficulties. A breath of hope to our societies steeped in selfishness.

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critical link to the documentary