De 1926 à 1936 puis de 1940 à 1942, Emmanuel Mounier (1905-1950) a rédigé des "entretiens"--transcriptions sur le vif ou de mémoire des rencontres auxquelles il participait. Ces comptes rendus, ...écrits parallèlement à son activité d’étudiant puis de directeur de revue, lui permirent, à des moments clés de son existence, de juger de l’opportunité de cultiver telle ou telle relation, de suivre telle ou telle voie, de sorte qu’ils constituent aussi de véritables dialogues avec lui-même.
Léducation est la chose la plus commune au monde ; ici et là, elle saffirme comme la mère de toute société et de lidée quelle se fait de lhumanité. Cependant sa pratique nest jamais à labri des ...dérives idéologiques de telle sorte que ses protagonistes ne sont pas toujours mieux que des otages inconscients dune « organisation » ou dun « système » donné avec ce quil comporte de défauts subjectifs et objectifs. Cest contre tous les risques de « mort de la personne » inhérents à tout système idéologique et à la reproduction quil organise, que Mounier, dans le sillage de Nietzsche avec qui il entretint une gigantomachie significative, a pensé et écrit une philosophie pratique au service du développement et de lépanouissement de la personne dans a relation de lhomme à lui-même, à ses semblables, au monde qui lentoure et à la transcendance. Mon propos sera de : (1) rappeler la vision iconoclaste que Emmanuel Mounier se faisait de la philosophie; (2) indiquer la critique quil mena contre les dérives idéologiques de léducation, afin de démontrer en quoi et comment la dynamique du personnalisme, en tant que philosophie pratique, est au service dun développement holistique de lhomme, de la société et du monde actuels, en proie à un écartèlement historique sans précédent. Cent ans après la naissance de Mounier et cinquante ans après sa mort, le personnalisme demeure pour ceux qui savent en goûter la substantifique moelle, une énergie nouvelle qui pousse la civilisation au-delà delle-même, à transcender toute forme dauto-satisfaction et de complaisance, à se dépasser en imaginant et en réalisant dans une synergie inter-personnelle et interculturelle un monde toujours plus humain. //ABSTRACT IN ENGLISH: Education is the most common thing in the world. It is often believed to be the mother of all society, as well as the source of its perception of humanity. However, the practice of education is never free from ideological pitfalls, with the result that its protagonists are hardly better than unconscious hostages of an 'organization' or a 'system', including subjective and objective shortcomings of such 'organization' or 'system'. In that respect, against all risks conducive to the 'death of the individual', which are inherent to any ideological system and the reproduction cycle it produces, Mounier thought through, and wrote a practical philosophy (following Nietzsche with whom he engaged in a polemical gigantomachy) that supports the development and the well-being of the individual in his or her relationship toward himself or herself, other individuals, the world surrounding him or her, and the transcendent world. The purpose of this paper is: a. to recall the iconoclastic view that Emmanuel Mounier had of philosophy; b. to emphasize the critique he formulated against the ideological pitfalls of education, in order to demonstrate to what extent and how the dynamics of personalism, as a practical philosophy, support the holistic development of the individual, as well as the society and the world today, which fell prey to an unprecedented historic agonizing struggle. A hundred years after Emmanuel Mouniers birth, and fifty years after his death, personalism remains for those who are able to taste its profound substance, a new energy that drives civilization beyond itself to transcend any form of self-satisfaction and complacency, to surpass itself by imagining and accomplishing, through an inter-personal and an inter-cultural synergy, a world that is more and more human. Reprinted by permission of the editor of Quest: An African Journal of Philosophy/Revue Africaine de Philosophy
Emmanuel Mounier, Director of the Catholic review Esprit, was a pioneering participant in criticising French colonial activities. The debates of the 1940s were strongly framed by France's ‘mission to ...civilise’ its colonies, which was supported by universal humanist aspirations but was also criticised as masking policies of exploitation and oppression. The resulting tensions are well demonstrated by Emmanuel Mounier's book L'Éveil de l'Afrique noire, published after a visit to several areas of French West Africa in the spring of 1947, at a crucial moment in France's relations with its colonies. This article focuses on the components published in Esprit,Combat, and Présence africaine, which outlined the positive roles that France could play in the region, but warned against the dangers if opportunities were missed, and recognised the particular difficulties confronting the rising African elites. A closer examination of the discursive strategies he deployed shows that Mounier's frame of reference remained within the paternalist paradigm of republican humanism, and that he saw France's role as a duty to guide the development of Africa. However, in the myths and metaphors he adopted, a more radical vision can be identified, which expressed an underlying anti-colonialism.
Paul-Henry Chombart de Lauwe Newsome, W. Brian
French politics, culture and society,
12/2008, Letnik:
26, Številka:
3
Journal Article
Recenzirano
Over the course of his career, urban sociologist Paul-Henry Chombart de Lauwe evolved from a sociological interpreter of human needs into an advocate of the democratization of city planning. The ...major factors shaping this trajectory were his contacts with liberal Catholic associations, his education under ethnologist Marcel Mauss, his teaching experience at the École des cadres d'Uriage, and his own studies of working-class communities. Chombart de Lauwe took French urban sociology in novel directions and effected an important and underappreciated liberalization of city planning. Analysis of Chombart de Lauwe also challenges recent trends in the historiography of the Catholic Left.
Emmanuel Mounier has been a difficult figure for historians. Through his journal, Esprit, he promoted a revival of Catholic thought that marked an entire generation of French intellectuals as well as ..."liberation" theologians.
Après 1989, il était facile de penser l'Europe de la guerre froide en termes manichéens. Cependant, la division de l'Europe en deux était loin d'être absolue, en témoigne l'histoire de l'engagement ...des avant-gardes « spirituelles » française et polonaise. Ces deux milieux ont négocié durant à peu près quarante ans le « vrai » visage du socialisme, ainsi que les frontières de l'engagement chrétien dans l'entreprise socialiste. Au niveau des idées, les hommes d'« Esprit » étaient les maîtres des intellectuels catholiques polonais de gauche, notamment ceux associés au mensuel Wiez (Lien), fondé en 1958 sur le modèle d'« Esprit ». Néanmoins, au niveau pratique, ce sont les Polonais qui ont ouvert le chemin pour « Esprit », dès 1956, à travers la naissance et la croissance du syndicat Solidarité. La gauche catholique polonaise a fortement marqué l'esprit de son temps et les événements eux-mêmes ; à chaque étape, leurs liens avec « Esprit » ont soutenu leurs efforts. Reproduced by permission of Bibliothèque de Sciences Po
Provider: - Institution: - Data provided by Europeana Collections- Escritores Capuchinos de la Provincia de Castilla : 1889-2010, p. 533- All metadata published by Europeana are available free of ...restriction under the Creative Commons CC0 1.0 Universal Public Domain Dedication. However, Europeana requests that you actively acknowledge and give attribution to all metadata sources including Europeana
Provider: - Institution: - Data provided by Europeana Collections- Escritores Capuchinos de la Provincia de Castilla : 1889-2010, p. 533- All metadata published by Europeana are available free of ...restriction under the Creative Commons CC0 1.0 Universal Public Domain Dedication. However, Europeana requests that you actively acknowledge and give attribution to all metadata sources including Europeana
The origins of the French personalist movement (1930-39) have been traced to French neo-criticism and Thomism, and German existentialism. The contribution of Russian religious-populist philosophy to ...personalism has not yet been studied, despite the participation of several Russian emigres in the movement. Nikolai Berdyaev (1874-1948), a leading proponent of the Russian tradition, brought his version of Russian "personalism" to Europe upon his exile from the new Soviet Russia. In France his works were seized as a manifesto by the French personalist movements L'Ordre Nouveau and Espirit. This essay will examine the confluence between Nikolai Berdyaev's theories about communism and the public position espoused by Esprit from 1932-39. By exploring the personal connection between Berdyaev and the editor of Esprit Emmanuel Mounier (1905-50), and their interchange of ideas, it will attempt to establish the case of influence. In describing the origins of Esprit's stance on communism, it finds support for the assertion that French personalism did, indeed, offer a "third way" distinct from the ideologies of Marxism or fascism, and a revolutionary plan opposed to either communist or capitalist economic theory. The influence of Russian ideas on French personalism offers a new dimension to the history of ideas.
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