ABSTRACT
The radicalism involved in the chosen form of collective action demands that every single member of the now collectivized but otherwise heterogeneous group of contemporaries is accountable to the collective. It did not extend beyond a simple statement of subversive intentions and did not allow collective action to articulate itself in complex ways. The challenge therefore is to concoct a counter-vaccine or Trojan virus that renders administrative culture defenseless before a self-replicating, radically democratic and participatory collectivity but one that is every bit as playful and nimble in its own passionate way as so-called insouciant collectivity. Defining the perfect friendship in terms of reciprocity of good will, Aristotle thought that philia runs so deeply that it could be understood as mutual exercise of virtues, leading to the development of practical wisdom-a form of ethical maturity expressed in both thought and action-but even further, to an enhancement of life, human flourishing, eudaimonia.
