C'est en 1884, soit six ans avant la parution de son célèbre Nouvelles de nulle part, que le socialiste révolutionnaire et architecte-décorateur William Morris prononce cette conférence. Il appelle à un sursaut collectif pour substituer la "coopération" à "l'état de guerre perpétuelle" inhérent au capitalisme, introduire la nature et l'art dans ces "conglomérats énormes, impossibles à gérer, qu'on appelle les villes", et refuser, au nom de la joie et de la dignité, la fatalité des "existences mécaniques". Fin des inégalités entre classes, réduction des heures de travail, encouragement de l'expression artistique et du sens esthétique, transformation de l'habitat et respect de la nature, tels sont quelques-uns des préalables posés par Morris pour atteindre à ce qu'il nomme "une vie décente".

Comment nous pourrions vivre

Art is long and life is short; let us at least do something before we die. We seek perfection, but can find no perfect means to bring it about; let it be enough for us if we can unite with those whose aims are right, and their means honest and feasible. I tell you if we wait for perfection in association in these days of combat we shall die before we can do anything. Help us now, you whom the fortune of your birth has helped to make wise and refined; and as you help us in our work-a-day business toward the success of the cause, instill into us your superior wisdom, your superior refinement, and you in your turn may be helped by the courage and hope of those who are not so completely wise and refined. Remember we have but one weapon against that terrible organization of selfishness which we attack, and that weapon is Union. Yes, and it should be obvious union, which we can be conscious of as we mix with others who are hostile or indifferent to the cause; organized brotherhood is that which must break the spell of anarchical Plutocracy. One man with an idea in his head is in danger of being considered a madman; two men with the same idea in common may be foolish, but can hardly be mad; ten men sharing an idea begin to act, a hundred draw attention as fanatics, a thousand and society begins to tremble, a hundred thousand and there is war abroad, and the cause has victories tangible and real; and why only a hundred thousand? You and I who agree together, it is we who have to answer that question.

Art under Plutocracy - Art and its Producers

Voilà en bref notre position d'artistes : nous sommes les derniers représentants de l'artisanat auquel la production marchande a porté un coup fatal. (William Morris, Edimbourg, 1889)Pour William Morris, la distinction entre l'art et l'artisanat, entre la conception et l'exécution, devait être abolie : tout homme, à son échelle, pouvait être producteur de beauté - que ce soit dans la réalisation d'un tableau, d'un vêtement, d'un meuble ; et tout homme également avait le droit, dans sa vie quotidienne, d'être entouré de beaux objets. (Michel Houellebecq, La carte et le territoire)

L'art et l'artisanat

Awhile ago there was a young man dwelling in a great and goodly city by the sea which had to name Langton on Holm. He was but of five and twenty winters, a fair-faced man, yellow-haired, tall and strong; rather wiser than foolisher than young men are mostly wont; a valiant youth, and a kind; not of many words but courteous of speech; no roisterer, nought masterful, but peaceable and knowing how to forbear: in a fray a perilous foe, and a trusty war-fellow. His father, with whom he was dwelling when this tale begins, was a great merchant, richer than a baron of the land, a head-man of the greatest of the Lineages of Langton, and a captain of the Porte; he was of the Lineage of the Goldings, therefore was he called Bartholomew Golden, and his son Golden Walter.

Now ye may well deem that such a youngling as this was looked upon by all as a lucky man without a lack; but there was this flaw in his lot, whereas he had fallen into the toils of love of a woman exceeding fair, and had taken her to wife, she nought unwilling as it seemed. But when they had been wedded some six months he found by manifest tokens, that his fairness was not so much to her but that she must seek to the foulness of one worser than he in all ways; wherefore his rest departed from him, whereas he hated her for her untruth and her hatred of him; yet would the sound of her voice, as she came and went in the house, make his heart beat; and the sight of her stirred desire within him, so that he longed for her to be sweet and kind with him, and deemed that, might it be so, he should forget all the evil gone by. But it was not so; for ever when she saw him, her face changed, and her hatred of him became manifest, and howsoever she were sweet with others, with him she was hard and sour.

The Wood Beyond the World

Quel emballage choisir selon le cadeau ? Vous trouverez ici les réponses à cette question ainsi que le matériel pour emballer vos cadeaux. Vous aurez l'embarras du choix avec ces superbes papiers cadeaux de grande qualité aux motifs originaux : papier floral, nostalgique, lignes abstraites... Des modes d'emploi étape par étape vous aideront à réaliser des emballages parfaits, quelle que soit la forme de votre cadeau. Par ailleurs, ces papiers aux motifs superbes peuvent être utilisés pour les activités manuelles comme le scrapbooking par exemple.

William Morris - Papiers cadeau d'artistes (10 feuilles)

What is the condition of Society under which we live? Is it satisfactory, is it quite as we should all like it to be? Does it quite please you who are listening to me, so that there is nothing you want to alter in it?
If that is the case, then none of my hearers are poor, and none have any fear of becoming poor; I am speaking to a crowd of rich men who are quite sure that they will always be rich. Well I see that is not quite the case; some of us are poor, some of us are afraid of becoming poor; some of us have to do very unpleasant work; all of us have to work more than we like; and we know of people who are worse off in all these matters than we are: So we do want to alter things if we could: we are not quite contented: if we say we are, we are not speaking truly but say so because we don't `want to argue, or because we want to get something out of rich people whose interest it is that we should be contented.
Well I should wonder if we were contented; for when we look at the present state of Society we find that the majority of people have every reason to wish to be better off than they are, that in point of fact they are living in misery. Let us look at the various conditions of life and see what portion of the whole people has good reason to be pleased with their share of the wealth, ease, good living, in a word, the happiness of this most highly civilized country...

Misery and the Way Out

I think the following question is an important one: Which shall art belong to, wealth or riches? Whose servant shall she be? or rather, Shall she be the slave of riches, or the friend and helpmate of wealth? Indeed, if I put the question in another form, and ask: Is art to be limited to a narrow class who only care for it in a very languid way, or is it to be the solace and pleasure of the whole people? the question finally comes to this: Are we to have art or the pretence of art? It is like enough that to many or even most of you the question will seem of no practical importance. To most people the present condition of art does seem in the main to be the only condition it could exist in among cultivated people, and they are content with its present aims and tendencies. For myself, I am so discontented with the present conditions of art, and the matter seems to me so serious, that I am forced to try to make other people share my discontent, and am this evening risking the committal of a breach of good manners by standing before you, grievance in hand, on an occasion like this, when everybody present, I feel sure, is full of goodwill both towards the arts and towards the public. My only excuse is my belief in the sincerity of your wish to know any serious views that can be taken of a matter so important. So I will say that the question I have asked, whether art is to be the helpmate of wealth or the slave of riches, is of great practical import, if indeed art is important to the human race, which I suppose no one here will gainsay...

Art, Wealth, and Riches - The Relations of Art to Labour

C'est en 1884, soit six ans avant la parution de son célèbre Nouvelles de nulle part, que le socialiste révolutionnaire et architecte-décorateur, William Morris, prononce cette conférence. Voici comment nous vivons et voilà comment nous pourrions vivre, écrit Morris, qui appelle à un sursaut collectif pour substituer la " coopération " à " l'état de guerre perpétuelle " inhérent au capitalisme, introduire la nature et l'art dans " ces conglomérats énormes, impossibles à gérer, qu'on appelle des villes ", et refuser, au nom de la joie et de la dignité, la fatalité des " existences mécaniques ". Si le mot décroissance fait aujourd'hui polémique, ce texte révèle que l'idée, elle, ne date pas d'hier.

Rodolphe, le plus jeune fils du roi des Haults-Prés, s'enfuit de la maison paternelle pour partir en quête d'aventures et connaître la vie d'un chevalier errant.
Chemin faisant, il apprend l'existence d'une source magique à l'eau miraculeuse et se met en devoir de la découvrir. Son épopée le mènera par-delà les cita- delles des hommes, les forêts enchantées et les landes arides. Le jeune aventurier y rencontrera un grand nombre de figures extravagantes qui bouleverse- ront sa vision du monde, du Bien et du Mal, et de lui-même : de fiers bergers-guerriers défiant l'ordre établi, des brigands justiciers plus joyeux que des ménestrels, un mystérieux chevalier noir, un moine lubrique tout droit sorti des Contes de Canterbury, et une sorcière insoumise à la loi des hommes dont il tombera éperdument amoureux.

Comment nous pourrions vivre

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