{"id":2218,"date":"2021-07-11T10:14:52","date_gmt":"2021-07-11T08:14:52","guid":{"rendered":"http:\/\/www.per-turbas.fr\/?page_id=2218"},"modified":"2022-10-16T14:26:06","modified_gmt":"2022-10-16T12:26:06","slug":"alteritas","status":"publish","type":"page","link":"https:\/\/www.per-turbas.fr\/index.php\/alteritas\/","title":{"rendered":"alteritas"},"content":{"rendered":"

alt\u00e9rit\u00e9 <\/em>est l’autre nom de la perturbation…<\/span><\/p>\n

nom positif de la perturbation, ce titre abstrait d’alt\u00e9rit\u00e9<\/em> d\u00e9nomme en fait des ph\u00e9nom\u00e8nes tr\u00e8s concrets de diff\u00e9renciation de l’Un, imaginaire, et du m\u00eame, bien r\u00e9el, et ce \u00e0 plusieurs niveaux \u00e0 m\u00eame la complexification des formes d’\u00eatre au cours du temps :<\/p>\n

anim\u00e9 vs<\/em> inanim\u00e9 (insensible);
\nanim\u00e9s diff\u00e9renci\u00e9s par la multiplication des formes et esp\u00e8ces d’\u00eatres vivants, autant que dissoci\u00e9s en individus diff\u00e9rents les uns des autres;
\nanim\u00e9s divis\u00e9s par l’apparition de l’alt\u00e9rit\u00e9 sexu\u00e9e<\/em>, etc.<\/p>\n

le concept d’alt\u00e9rit\u00e9 inh\u00e9rent au principe de perturbation<\/a> est indissociable d’une th\u00e9orie critique<\/a> de l’identit\u00e9, n\u00e9e du Tournant identitaire \u00e0 seule fin de le perturber…<\/span> <\/span><\/p>\n

Du point de vue d\u2019une th\u00e9orie critique de l\u2019identit\u00e9, le probl\u00e8me n\u2019est pas tant du c\u00f4t\u00e9 de la diff\u00e9rence que du c\u00f4t\u00e9 de l\u2019identit\u00e9, qui est postul\u00e9e sur la base de la confusion entre l\u2019identique et le semblable. L\u2019assimilation du m\u00eame et du semblable \u00e0 l\u2019identique se produit du fait du glissement de \u1f41\u03bc\u03cc\u03c2 \u00e0 \u03b1\u1f50\u03c4\u03cc\u03c2. Le grec hom\u00f3s<\/em>, qui signifie\u00a0: pareil ou similaire, le m\u00eame pour tous, a pour \u00e9quivalent le latin similis<\/em> et l\u2019allemand gleich<\/em> qui est apparent\u00e9 \u00e0 vergleichbar <\/em>(comparable)\u00a0: ce qui est semblable sous un certain rapport est en effet comparable (vergleichbar<\/em>). Par contraste, le grec aut\u00f3s<\/em>, qui signifie\u00a0: m\u00eame, par opposition \u00e0 autre, ou soi-m\u00eame, a pour \u00e9quivalent le latin ipse<\/em> et l\u2019allemand selbst<\/em> ou dasselbe<\/em> qui, identique en son genre, serait en revanche incomparable (unvergleichbar<\/em>). En ce sens, l\u2019identique serait l\u2019un<\/em> au sens de l\u2019unique<\/em> de Stirner (der Einzige<\/em>) que Fr. H\u00e9ritier<\/a> oppose au multiple [dans Masculin\/F\u00e9minin I<\/em> (1996), 2012, p. 58], sans qu\u2019on ne voie si l\u2019homme seul serait unique en son genre (der Einzige<\/em>), alors que les femmes seraient multiples (!?) pour leur part…
\nIl conviendrait au contraire de suivre l\u2019enseignement matinal d\u2019Emp\u00e9docle<\/p>\n

\u03b1\u1f50\u03c4\u1f70<\/span> \u1f14\u03c3\u03c4\u03b9\u03bd \u03c4\u03b1\u1fe6\u03c4\u03b1, \u03b4\u03b9' \u1f00\u03bb\u03bb\u1f75\u03bb\u03c9\u03bd \u03b4\u1f72 \u03b8\u1f73\u03bf\u03bd\u03c4\u03b1\n\u03b3\u1f77\u03b3\u03bd\u03b5\u03c4\u03b1\u03b9 \u1f04\u03bb\u03bb\u03bf\u03c4\u03b5<\/span> \u1f04\u03bb\u03bb\u03b1<\/span> \u03ba\u03b1\u1f76 \u1f20\u03bd\u03b5\u03ba\u1f72\u03c2 \u03b1\u1f30\u1f72\u03bd \u1f41\u03bc\u03bf\u1fd6\u03b1<\/span>. [fr. B XVII Diels<\/a>]\nils restent les m\u00eames<\/span>, mais<\/span> circulant au travers les uns des autres | ils deviennent perp\u00e9tuellement autres<\/span> tout en restant toujours semblables<\/span>. |<\/pre>\n
alt\u00e9rit\u00e9 <\/em>est l’autre nom de la perturbation critique… de ce qui se croit identit\u00e9 \u00e0 soi-m\u00eame, \u00e0 la faveur de la confusion entre idem <\/em>et ipse<\/em>, sans percevoir la diff\u00e9rence entre l’identit\u00e9 – fantasm\u00e9e comme l’objet a du d\u00e9sir – et l’ensemble des identifications, conscientes et inconscientes, qui nourrissent le parcours mouvement\u00e9 du m\u00eame comme alter ego<\/em> en qu\u00eate de soi-m\u00eame (ipse<\/em>)<\/p>\n
Marcel (Proust) en qu\u00eate d'identit\u00e9 dans la Recherche du temps perdu<\/em>?<\/pre>\n
il faudrait traquer cette confusion entre idem <\/em>et ipse<\/em> partout o\u00f9 elle s’ins\u00e8re et perturber l’identit\u00e9 d\u00e9clar\u00e9e en laissant l’alt\u00e9rit\u00e9 la travailler au corps de ses contradictions, de fa\u00e7on \u00e0 favoriser l’interaction du m\u00eame et de l’autre \u00e0 m\u00eame une dialectique ouverte au conflit sous toutes ses formes (agonistique<\/a>, antagonisme, etc.)<\/p>\n
indiff\u00e9renci\u00e9e et absolutis\u00e9e \u00e0 la mani\u00e8re de L\u00e9vinas dans Totalit\u00e9 et Infini<\/em> (1971) sous la figure de l’Autre – hypostasi\u00e9(e) par la majuscule tout comme le M\u00eame \u00e0 l’identit\u00e9 postul\u00e9e -, l’alt\u00e9rit\u00e9 devient inaccessible, m\u00e9taphysique, alors que…<\/p>\n
la dialectique du m\u00eame et de l’autre – qui n’est pas une antith\u00e9tique – implique des passages altern\u00e9s de l’un \u00e0 l’autre, un incessant travail d’identification et des effets d’alt\u00e9ration dans un sens comme dans l’autre, tout un ensemble d’op\u00e9rations de comparaisons, critiques<\/em>, en vue d’une diff\u00e9renciation, elle-m\u00eame critique, pr\u00e9supposant un recul tenant \u00e0 distance les analogies con\u00e7ues comme de simples tremplins \u00e0 la r\u00e9flexion:<\/p>\n
exemplaire \u00e0 cet \u00e9gard, l’exp\u00e9rience \u00e9thologique de l’alt\u00e9rit\u00e9 animale<\/a> indiquerait la voie critique qui permettrait de sortir du cercle anthropocentrique en assumant une forme d’anthropomorphisme qui n’identifie l’alt\u00e9rit\u00e9 du comportement animal \u00e0 partir de projections humainement compr\u00e9hensibles sans pour autant l’enfermer de mani\u00e8re r\u00e9ductrice dans un sch\u00e9ma humain, trop humain, pour pouvoir m\u00eame \u00e9voquer l’\u00e9nigmatique alt\u00e9rit\u00e9 d’une vie animale<\/p>\n","protected":false},"excerpt":{"rendered":"
alt\u00e9rit\u00e9 est l’autre nom de la perturbation… nom positif de la perturbation, ce titre abstrait d’alt\u00e9rit\u00e9 d\u00e9nomme en fait des ph\u00e9nom\u00e8nes tr\u00e8s concrets de diff\u00e9renciation de l’Un, imaginaire, et du … Continue reading “alteritas”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-2218","page","type-page","status-publish","hentry"],"yoast_head":"\nalteritas - per turbas<\/title>\n<meta name=\"description\" content=\"turba perturbation philosophie politique mouvement mobilisation soci\u00e9t\u00e9 inconscient psychanalyse ethnologie anthropologie pol\u00e9mique nature Clastres Kant per-turbas\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.per-turbas.fr\/index.php\/alteritas\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"alteritas - 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