Liberte, difference et domination essai critique sur les rapports du pouvoir et de la liberte
Institution:
Université Marc Bloch (Strasbourg) (1971-2008)Disciplines:
Directors:
Abstract EN:
What does our contradiction as dreadfully enslaving "civilised" beings conceal? may we find an answer to this passional liberty-difference relationship. Difference is not to be taken as the original features which make beings unique, but rather the inequality which subjugate them to one. It is a new challenging out look brought to light under the concept of an assumed liberty free from all morals. Is that a gratuitous assumption? rather some kind of machiavellian realism suitable to morals. True liberty has a propensity for imperialism : the will for a being and seeming liberty from above, above other liberties. Althought those liberties should appear to it as unconditional equal liberties despite their dependence as liberties under the dominion of a higher one, subjugated liberties on the whole, not mere objects deeply inadequate to fill him whih the glory as a master. Anything to do with a reign of lberty over other liberties leads to an unrivalled delight. It is the pleasure of the acme, the acme of one's pleasure, the underlying cause for which free beings become slaves, master and slave alike. For the master himself is a slave vho rules slaves, since he needs slaves for his own glory. This is not a conclusive method. It is a spiral ascent with gyroscopic views upon the various divisions of existence (power, politics, society, church. . . ) a long an axis defined by our main concept, called nuclear concept, because of its fertility. Truth is revealed where both concept and reality enlighten each other. The aim is achieved when the work drives as to turn our will for difference fostering a master-slave relationship into the will for the right to create equal beings inspired by love from the gospel.
Abstract FR:
Que cache notre contradiction de "civilises" atrocement esclavagistes? nous cherchons une reponse dans la relation passionnelle liberte-difference. Par difference entendons ici non pas l'originalite qui distingue les etres, mais l'inegalite qui les subordonne. On fait le pari d'un eclairage nouveau, a la lumiere d'un concept de liberte supposee pure de toute moralite. Supposition gratuite? plutot un peu de realisme a la machiavel, utile a la morale. La pure liberte est de pente imperialiste : volonte d'etre et de paraitre liberte du dessus, au-dessus des autres libertes. Encore faut-il que ces libertes lui apparaissent comme de toujours egales libertes, en depit de leur dependance de libertes en etat de subordination au-dessous d'elle, des libertes dependantes en somme, et non de quelconques objets profondement insuffisants, eux, pour lui procurer une gloire de maitre. Tout ce qui est regne de liberte sur des libertes est le lieu d'une jouissance incomparable. C'est le plaisir du sommet, sommet de plaisir, raison profonde par laquelle des etres libres sont esclaves, le maitre comme l'esclave. Car le maitre est lui-meme un esclave au pouvoir des esclaves, par son besoin d'esclaves necessaires a sa gloire. -la methode n'est pas demonstrative. On progresse en spirale par vues gyroscopiques sur les divers compartiments de l'existence (pouvoir, politique, societe, eglise etc. ), le long d'un axe defini par notre concept central, dit "nucleaire" pour sa fecondite. La verite apparait la ou concept et realite se conjuguent en s'eclairant mutuellement. Le but est atteint si l'oeuvre fait apparaitre la necessite de convertir notre volonte de difference faisant des maitres et des esclaves, en volonte d'un droit qui fasse des egaux, dans un esprit d'amour puise aux sources de l'evangile.