La quete de la sagesse dans l'oeuvre de raymond queneau
Institution:
Paris 3Disciplines:
Directors:
Abstract EN:
Queneau takes up the problem of "being" and "not-being", he opposes appearance to the essence of thing, dreams to reality, and shows the imperceptible character of reality. Noticing impermanence of the phenomenal world he considers life to be part of a cycle. He emphasizes man's anguish when facing death and suggests resignation as the ultimate wisdom. We bring out the different paths proposed by queneau in order to find truth and attain wisdom, in particular, the betterment of the characters in their daily life, the search for the divine, the practicing of asceticism. Detachement turns out to be true wisdom for queneau who insists on the need to renounce all desires, on the extinction of the ego, on the humility of the taoists, on spiritual emptiness. He resolves the interior conflict opposing instinct and ideal by the acceptance of their coexistence. He observes the relation of man to nature and presents the former as living harmoniously within the latter. Queneau's craving for harmony shows itself in his search for unity and compromise. We consider his conception of happiness by treating the pleasure of everyday life, the image of happiness as assimilated to idelness (the taoist ideal of non-action), and the notion of golden age and myth of cavern. He rejects history, the myth of the "ville natale" reflecting his ideal of timelessness and immobility.
Abstract FR:
Queneau aborde le probleme de l'etre et du non-etre, il oppose l'apparence a l'essence des choses, le reve au reel et montre le caractere insaisissable de la realite. Il constate l'impermanence du monde phenomenal et considere la vie comme partie d'un cycle. Il souligne l'angoisse de l'homme face a la mort et suggere la resignation comme ultime sagesse. Nous degageons les differentes voies que queneau propose pour trouver la verite et acceder a la sagesse, notamment par la simple perfectibilite de chacun dans sa vie quotidienne, par la quete du divin ou par la pratique de l'ascese. La veritable sagesse se revele etre pour lui le detachement, l'humilite des taoistes, la vacuite qui necessitent l'extinction de l'ego. Queneau resoud le conflict interieur opposant l'instinct a l'ideal par l'acceptation de leur coexistence. Il observe le rapport de l'homme a la nature et la juste place de celui-ci au sein de l'univers. La soif d'harmonie de queneau se revele par sa quete de l'unite et du juste milieu. Nous abordons la conception quenienne du bonheur en considerant successivement les plaisirs simple de la vie quotidienne l'image du bonheur assimile a l'inactivite totale, (l'ideal taoiste du non-agir), puis le concept de l'age d'or et le mythe de la caverne. Queneau refuse en effet l'histoire et le mythe de la ville natale traduit son ideal intemporalite, d'immobilite. Il apparait ainsi que queneau se situe au pointe de rencontre des differentes philosophies.