Get Pour un traité des corps imaginaires PDF

By Jean-Louis Schefer

ISBN-10: 281802143X

ISBN-13: 9782818021439

«Le monde de l. a. mémoire par lequel nous tenons à los angeles réalité passée est un univers dont nous ne sommes pas départagés. Le retour du passé (vécu, imaginé) est-il celui d'images dans lesquelles nous sommes pris comme des corps transparents, des semblants d'existence ? Que régissent les pictures ? Elles sont au carrefour de tout processus de pensée et comme le substrat sur lequel s'édifie l'interprétation d'un réel qui ne peut exister sans langage et sans imaginaire, c'est-à-dire sans les formes par lesquelles nous l'appréhendons. Cet essai n'a d'ordre que celui d'une prom (méditation d'un promeneur) dans ce que nous croyons le temps : dans ce que l. a. mémoire a immobilisé pour notre éternité. Deux tableaux ponctuent ces méditations : le portrait d'une jeune fille par Berthe Morisot, une chambre vide à Venise par Turner. Le texte fait le songe de los angeles réalité que l. a. mémoire invente. Avons-nous jamais été dans les photos qui composent nos souvenirs ? Elles sont les corps étrangers dont notre mémoire se nourrit.»

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Extra info for Pour un traité des corps imaginaires

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9 But Cynic paradoxomania does not end here. " The Cynics adopted Heracles as their mythic prototype: just as Heracles' Labors led to his apotheosis, so the "labors" (ponoi) of the typical Cynic bring him happiness, virtue, and a god-like security. " This and similar sen­ timents have often been misinterpreted. "10 Or perhaps the Cynics were proto-Marxists proclaiming solidarity with the working class? " 1 1 In fact, a "gospel" of work would give the highest significance to manual labor. But the Cynics hardly preached the holiness of carpentry and tent-making.

Thus Cynicism has aspects of intellectual, military, and social asceti­ cisms; it even had a religious subtext, to be emphasized by some later inter­ preters, 63 even though the Cynics themselves denied any . divine inspiration for their poverty. Indeed, sometimes the Cynics would deny that they are motivated by any external or "higher" goods. Their explicit asceticism, then, can take on a paradoxical tone: the Cynic ascetic renounces immediate pleas­ ure in order to gain-immediate pleasure! It is not for religious revelation that the Cynic trains himself, nor for war, nor for some subtle intellectual dis­ covery, nor even for the common good.

To wear rags instead of a robe; to sleep not on a bed but on rushes and straw filled with bugs which bite you awake; to own a rotten mat instead of a carpet; to lay your head not on a pillow but on a large rock; to eat branches instead of mal­ low, and instead of bread, the tops of dry radishes. 55 Not surprisingly then, no less an authority than Moses Finley has con­ cluded, "The judgment of antiquity about wealth was fundamentally un­ equivocal and uncomplicated. "56 And yet attitudes towards wealth and poverty were not so univocal as Chremylus and Finley suggest.

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Pour un traité des corps imaginaires by Jean-Louis Schefer

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