René Girard, Des Choses Cachées Depuis La Fondation Du Monde

« On savait depuis La violence et le sacré que toute société humaine est fondée sur la violence, mais une violence tenue à distance et comme transfigurée dans l’ordre du sacré. Dans ce livre, René Girard applique cette intuition originaire au grand recueil mythique de la mémoire occidentale, c’est-à-dire la Bible qui est tout entière, selon lui, cheminement inouï vers le Dieu non violent de notre civilisation.



René Girard, Des choses cachées depuis la fondation du monde, recherches avec J.M Oughourlian et Guy Lefort, Grasset et Fasquelle, Paris, 1978

« L’homme diffère des autres animaux en ce qu’il est le plus apte à l’imitation. » (Aristote, Poétique, 4)

« Ma bouche prononcera des paraboles. Elle clamera des choses cachées depuis la fondation du monde. » (Mt 13, 35)

« On savait depuis La violence et le sacré que toute société humaine est fondée sur la violence, mais une violence tenue à distance et comme transfigurée dans l’ordre du sacré. Dans ce livre, René Girard applique cette intuition originaire au grand recueil mythique de la mémoire occidentale, c’est-à-dire la Bible qui est tout entière, selon lui, cheminement inouï vers le Dieu non violent de notre civilisation.

Il s’ensuit une relecture critique et proprement révolutionnaire du texte évangélique qui apparaît du coup comme un grand texte anthropologique, le seul à révéler pleinement le mécanisme victimaire. Il s’ensuit aussi la fondation d’une nouvelle psychologie, fondée sur un mécanisme simple et universel que Girard appelle la « mimesis » et qui permet de faire le partage entre les processus d’appropriation générateurs de violence, et les antagonismes, producteurs de sacré.

Chemin faisant, on assiste à de magistrales analyses comparatives de Proust et de Dostoïevski, de Freud et de Sophocle, à la lumière de cette notion nouvelle et qui se révèle particulièrement féconde de « désir mimétique ». René Girard, cette fois, approche du but, de cette anthropologie générale qui est, de son propre aveu, le projet ultime de son oeuvre : c’est pourquoi il nous donne là peut-être un des livres clés pour comprendre les mystères de notre monde et de ses plus lointaines, de ses plus archaïques généalogies. »

René Noël Théophile Girard, né à Avignon (Vaucluse) le 25 décembre 1923, est un philosophe français, membre de l’Académie française depuis 2005. Ancien élève de l’Ecole des chartres et professeur émérite de littérature comparée à l’université Stanford et à l’université Duke aux Etats-Unis, il est l’inventeur de la théorie mimétique qui, à partir de la découverte du caractère mimétique du désir, a jeté les bases d’une nouvelle anthropologie. Il se définit lui-même comme un anthropologue de la violence et du religieux.

Le docteur Jean-Michel Oughourlian est neuropsychiatre et psychologue. Ancien chef de clinique à la Faculté de médecine de Paris, il est attaché consultant du centre hospitalier Sainte-Anne et maître-assistant à l’université de Paris V. Auteur d’ouvrages scientifiques et d’un livre de nouvelle psychiatrie : La personne du toxicomane.

Le docteur Guy Lefort, médecin psychiatre, ancien interne des hôpitaux psychiatriques de Paris, est médecin chef du Centre psychothérapique d’Ainay-le-Château. Auteur de nombreuses publications scientifiques, Guy Lefort se réclame, lui aussi, de la nouvelle psychiatrie.



Tables des matières :

Livre I : Anthropologie fondamentale

Chapitre I : Le mécanisme victimaire : fondement du religieux

Chapitre II : Genèse de la culture et des institutions

Chapitre III : Le processus d’hominisation

Chapitre IV : Les mythes : le lynchage fondateur camouflé

Chapitre V : Les textes de persécution

Livre II : L’écriture judéo-chrétienne

Chapitre I : Des choses cachées depuis la fondation du monde

Chapitre II : Lecture non sacrificielle du texte évangélique

Chapitre III : Lecture sacrificielle et christianisme historique

Chapitre IV : Le Logos d’Héraclite et le Logos de Jean

Livre III : Psychologie interindividuelle

Chapitre I : Le désir mimétique

Chapitre II : Le désir sans objet

Chapitre III : Mimésis et sexualité

Chapitre IV : Mythologie psychanalytique

Chapitre V : Au-delà du scandale

Pour conclure

Notes

Bibliographie


Livre I, « Anthropologie générale » : Girard explique le fonctionnement et l’articulation de la mimesis d’appropriation et de la mimesis de rivalité, met en évidence la fonction des interdits et des rituels, la relation entre le sacrifice et le mécanisme victimaire et montre que ce mécanisme est à la base de la culture et de l’hominisation.

Livre II, « L’écriture judéo-chrétienne » : mise en évidence de la singularité des « mythes » bibliques non violents (par exemple le mythe de Caïn et Abel) qui nous permettent de comprendre, dans la mesure où il ne la justifient jamais, l’origine violente des cultures humaines.

Livre III, « Psychologie interindividuelle » : la théorie mimétique permet de saisir le dynamisme du désir individuel et de mieux comprendre des phénomènes comme la structure psychotique et le sado-masochisme.

Notes de lecture :

Livre I Anthropologie fondamentale

Chapitre premier

Le mécanisme victimaire : fondement du religieux

« Les textes présentés dans cet ouvrage sont le résultat de recherches poursuivies à Cheektowaga en 1975 et 1976 et à John Hopkins en 1977. Ces textes ont été ensuite retravaillés et complétés par certains écrits antérieurs de René Girard qui ont été intercalés ici ou là., principalement des extraits d’une discussion reproduite dans la revue Esprit en 1973, d’un essai intitulé « Malédictions contre les pharisiens », paru dans le Bulletin du Centre protestant d’études de Genève et de « Violence and Representation in the Mythical Text », publié dans MLN en décembre 1977. »

L’oeuvre de René Girard est marquée par la problématique du désir qui intéresse au premier chef le psychiatre, mais il récuse l’interrogation sur le désir comme méthodologiquement prématurée, l’anthropologie fondamentale précède la psychologie interdividuelle. Il ne faut pas commencer par le désir, mais par le religieux. Or tout le monde pense aujourd’hui qu’une véritable science de l’homme reste inaccessible, a fortiori une science du religieux.

« L’esprit moderne dans ce qu’il a de plus efficace, c’est la science. » La science transforme le mystère en énigme pour le mieux résoudre. Girard constate, comme nous tous que le religieux se retire depuis des siècles du monde occidental. C’est ce retrait même qui permet la métamorphose du mystère en énigme.

Pourquoi la croyance au sacré ? Pourquoi partout des rites et des interdits, pourquoi n’y a-t-il jamais eu d’ordre social, avant le nôtre, qui ne passe pour dominé par une entité surnaturelle ?

En accumulant les documents, l’ethnologie a transformé le religieux en une question scientifique et puisé son énergie dans l’espoir de répondre à cette question.

Malheureusement aucun livre, aucune théorie ne s’est imposée. Il n’y a pas eu, en ethnologie, l’équivalent de l’origine des espèces de Darwin.

On est donc passé de l’enthousiasme au pessimisme et la question de l’origine du religieux a été réputée insoluble.

Deux attitudes se sont manifestées :

a) l’idée que la conception problématique du religieux est fausse.

b) L’idée que l’on ne peut opérer que sur des stuctures de langage et non sur des principes généraux comme la notion de « sacré »

Pour René Girard, l’exclusion du religieux est le phénomène le plus caractéristique de l’ethnologie actuelle.

Il estime, quant à lui, que la recherche portant sur l’origine de la religion et les notions générales comme la notion de sacré a un sens et qu’elle peut recevoir des solutions.

Le problème réside dans l’absence d’une terminologie cohérente en matière religieuse, personne ne s’entendant sur la définition de termes tels que « rituel », « sacrifice », « mythologie », etc.

Il dresse ensuite un état des lieux sur la situation des sciences de l’homme (l’ouvrage est paru en 1978).



Les sciences de l’homme ont été dominées dernièrement par le structuralisme. Le structuralisme est né pendant la guerre, à New York de la rencontre de Claude Lévi-Strauss et de la linguistique structurale de Roman Jakobson, après l’échec des grandes théories (Freud, Durkheim).

Pour Claude Lévi-Strauss, les données culturelles sont composées de signes, comme les langages, et ne signifient rien isolément. Il faut se limiter à la lecture des formes symboliques. Les cultures « ethnologiques » n’ont pas à s’interroger sur le religieux en tant que tel.

Le structuralisme a obtenu sur certains points des résultats remarquables en mettant en valeur la spécificité des formes culturelles. Son renoncement aux « grandes questions » telles qu’elles se posaient avant Lévi-Strauss dans un cadre « humaniste impressionniste » était la seule voie possible pour l’ethnologie, mais la proclamation de la « mort de l’homme » (cf. Michel Foucault, le dernier paragraphe de Les Mots et les Choses), après la « mort de Dieu (Nietzsche) est prématurée.

« Les notions d’homme et d’humanité vont rester au centre de tout un ensemble de questions et de réponses pour lesquelles il n’y a pas de raison de renoncer à l’appellation « science de l’homme ». Mais un déplacement est en train de s’effectuer, en partie grâce à l’éthologie (étude du comportement animal), et en partie grâce au structuralisme lui-même qui nous désigne, ne serait-ce que de façon négative le domaine précis sur lequel la question de l’homme va porter, et en vérité porte déjà de façon très explicite. Ce domaine est celui de l’origine et de la genèse des systèmes signifiants. Il est reconnu comme problème concret du côté des sciences de la vie (…), c’est ce qu’on appelle le processus d’hominisation. On sait parfaitement que ce problème est loin d’être résolu, mais personne ne doute que la science, un jour, ne parvienne à le résoudre. Aucune question n’a plus d’avenir, aujourd’hui que la question de l’homme. »

 

Source: Agoravox.fr

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