Figures de la polarite et pensee mythique dans les deux premiers recits de julien gracq
Institution:
Paris 3Disciplines:
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Abstract EN:
The two first narratives julien gracq comparses to the phases of personal illustrate the effort distinction between the self and the other one as well as their confusion through the reflections that trifle with the intimacy and the outside. The water where derives the emblematic figuration of ophelia is also narcissus's mirror. The knowledge of oneself founded on the approach of the inacessible other one, exposes the desire to rivality by mimicry and to sacrificial times. Under the revealing mask of the double or of the androgyne, duality and unity permeate pagan, biblicas, religious figurations that seem to come from an intuition of attraction obsessing the universal thought. If the mytical figurations of the double or of the androgyne cannot be supports of meaning without the mirror or the mirage of the other one, the reason is that intersubjectivity remains the ways of an oneselfs quest where philosophy relays imaginary. The conceptual chineese approach of insipidity and of yi king supposes the same connection between what is hidden and what is manifested, being at work in reality. For the east as far the west, vagueness is prior to the discovery and the realization of the unknown potentialities, promising rimbaud, faust or don juan, one elsewhere or one otherwise reviving desire to infinity. According to japoneese thought, right way, reverse, represent the two centres of attention governing the relations between subjectivities. The process of dissociation and unification of one subject depends on the degree of acceptance of an intimate ambivalence that is hidden at argol under the problem of sexuality. The attempt to seize occult powers, to approach mysteries can free a space of unknown meaning, open a way towards the formless as a possible innermost understanding, even not convertible into concepts.
Abstract FR:
Les recits "dimmaturite" de julien gracq illustrent l'effort de distinction du sujet et de l'autre, leur confusion recurrente a travers les multiples reflets qui se jouent de l'interiorite comme de l'exteriorite. L'eau ou derive la figure emblematique d'ophelie est aussi le miroir de narcisse. La connaissance de soi, en se fondant sur l'approche de l'autre inatteignable, voue le desir a la rivalite minetique et aux temps sacrificiels. Sous le masque revelateur de l'androgyne, dualite et unite investissent des figures paiennes, bibliques, theosophiques qui semblent sourdre d'une intuition de bipolarite obsedant la pensee universelle. Si les figures mythiques du double ou de l'androgyne ne peuvent etre supports de sens sans le miroir ni le mirage de l'autre, c'est qu'identiteet alterite se compenetrent. L'intersubjectivite demeure la voie d'une quete onotologique ou la philosophie relaie l'imaginaire. L'approche conceptuelle chinoise de la fadeur et du yi king supposent la meme bipolarite du cache et du manifeste a l'oeuvre dans le reel. Orient comme occident s'accordent sur l'indetermination prealable a la decouverte, a l'actualisation des virtualites inconnues, prometteuses, pour rimbaud, faust ou don juan, d'un ailleurs ou d'un autrement relancant a l'infini le desir. L'endroit, l'envers, sous-tendent aussi, selon la pensee japonaise, la double polarite presidant aux relations intersubjectives. Les processus de dissociation ou d'unification d'un sujet dependent du degre d'acceptation d'une ambivalence intime que cele a argol la problematique de la sexualite. La tentative de maitrise de pouvoirs occultes ou d'apprehension des mysteres peut liberer, a travers la dynamique dialectique de la polarisation, un espace de sens inconnu, un acces a l'informe comme co-naissance possible meme non thematisable.