: Jean-Michel Lemonnier, bloc-notes: article scientifique
Affichage des articles dont le libellé est article scientifique. Afficher tous les articles
Affichage des articles dont le libellé est article scientifique. Afficher tous les articles

jeudi 21 juillet 2016

Publication scientifique : Un dialogue fécond entre société archaïque et monde moderne : Brânduş et Agrippine dans la nouvelle « La fille du capitaine » de Mircea Eliade

  • Language: French
  • Subject(s): Language and Literature Studies
  • Issue: 2/16/2015
  • Page Range: 24-49
  • No. of Pages: 26
  • Keywords: modernity; archaic societies; Mircea Eliade; globalization; archetypes; historicism; education
  • LIEN : https://www.ceeol.com/search/article-detail?id=414580
  • Summary/Abstract: In the last chapter of "The Myth of the Eternal Return", Mircea Eliade confronts two types of conceptions of the existence peculiar to two categories of human being: the modern man who claims to make history and the archaic man, anhistorical who complies with archetypes, sacred prototypes, for whom this is the only reality. We hypothesize that the Roman scientist imagined a meeting between these two persons in the novel "The Captain's Daughter". We will see that the discussion between Brânduş and Agrippine which may appear senseless, to the point that we could consider we are reading a "dialogue of the deaf", a inapprehensible fictional narrative -the postmodern writing serving this impression- is at the same time an opposition and a fertile confrontation revealing the coexistence of two worlds, in prima facie, apart from each other. Mythos against logos, holistic education and respect for biocosmic rhythms against academic culture, etc. are all antagonisms that the conversation between the two protagonists puts into perspective, notably according to the Philippe Descola's ontological scheme. So, if the characters don't get along well, their disagreements allow to discover the criticism that archaic man would make to the modern man and vice versa. Consequently, if at the end of the conversation between Brânduş and Agrippine, the apparent lack of comprehension seems reciprocal, the finding of such disagreement gives us the opportunity to progress in the understanding of two worlds and what one should or can bring to the other. After having raised the realistic elements of the story, we will explore the hypotheses which seem to us the less complete but nevertheless interesting concerning the nature of the two characters (psychoanalytic approach of the behaviours, mythocriticism, comparison with historical and literary figures, similarity between Brândus with the primordial child or the puer aeternus and l'Emile of Jean-Jacques Rousseau...) then propose an analysis to bring us to answer this question : Does Eliade try to show, through this novel, that there is no solution of continuity between the world of the tradition of the archaic man and the modern world, as in his academic work ? Moreover, reading the "Captain's Daugther" gives us a awfully basis for reflection in our time of the reign of increasingly weighing of standardization of individuals, and allows to envisage a possible archeomodern human existence transcending the ontological cleavage between archaism and modernity. 
  • jeudi 22 janvier 2015


    Publication: Annals of "1 Decembrie 1918" University of Alba Iulia - Philology (15/2/2014)
    Language: French
    Subject: Culture and Society
    Issue: 15/2/2014
    Page Range: 18-37
    No. of Pages: 20

    He will not be here to make yet another comment about a work which is already widely discussed, showing the contributions of thereligious historian regarding the understanding of religious phenomena or theexperience of the sacred, but rather to try to extract work from the materialneeded to build a liberating way for the individual with a hypermodernistattitude. Even more than an alternative path of salvation in the religious sense,it is a revolution of the human being, who has been shrugged off of all hisillusions about politics, world trading, egotistic exchange that takes shapewithin what we call the "eliadean system". We know about the similaritiesbetween Mircea Eliade's and Corneliu Zelea Codreanu's new man, but we musttranscend this identification corresponding to a particular historical contextand review the work of the religious historian to overcome any collusion withany particular political ideology. In a similar manner, we try to show that alarge part of his work - if not all - goes beyond the development of a "newhumanism" and traces a possible path for the insurrection of man by a return to his own center. Therefore, Mircea Eliade would not be the voice of arevolutionary vanguard guiding the man, but the inspiration of a completerevolution of the man who is beyond the world of the technician and of themercantile illusion, which takes place in its "cosmic utterness". Thus, Eliade'swork would carry the answers that can lead us to the end of the night of theillusions of materialistic societies and would predict an insurrection of the realbeing, of the quality who dares to face the reign of quantity and fragmentation,in order to permanently abolish it by a metanoia. So, the work of the Romanianscientist certainly announces - to be sure indirectly - the end of all ideologiesand brings all the stones for the construction of a "non-ideology" or "nonphilosophy"that exceeds all religious and political categories, the base of anew society: a community of the real being. In other words, when talking about his work, Eliade tells us how this nostalgia of origins can be sublimated and become a source of renewal and absolute, leading us to think about the modern world and all its paroxystic extensions as being a historical parenthesis, hopeless, destined to be abolished, in order to make way for the man exempted
    of his alienation, free from all possible burdens: the membership to a social class, varied delusional beliefs, narcissism and self-hate, death anxiety, adoration of immediacy...

     cosmic totality; Mircea Eliade; revolt against, hypermodernity; alienation

    vendredi 16 août 2013

    Les mutations socio-spatiales dans un village de Transylvanie méridionale, face à la perennité des traditions: conflits ou adaptations? (Publication scientifique avec comité de lecture)

    Translated Title: Socio-Spatial Mutations in a South Transylvanian Village Facing the Perenity of Traditions: Conflicts or Adjustments?
    Language: French
    Subject: History of Culture
    Publication: Annales Universitatis Apulensis. Series Philologica (Annals of "1 Decembrie 1918" University of Alba Iulia - Philology)
    Issue: 13/2/2012
    Page Range: 279-296
    File size: 204 KB
    Download Fee: 2.5 Euro (€)
    Summary: Through the significant example of a village called Cărpiniş,
    located in the Southern Carpathians, this article aims to show the existence of a
    social , spatial and cultural opposition in search of a complementary way to
    organize the space linked to a “traditional mentality” or that could be
    considered as such, and facilities at odds with this vision, according to the
    views of the “farmer villager”. A “farmer villager” who sees himself as a
    “native” in comparison with the others that is to say the “foreigners”. We
    emphasize the concept of a“hybrid village” to describe the changes that have
    been taking place in this village of the Transylvanian countryside for decades.
    We are going to argue that these social and spacial upheavals are related to the
    emergence of new lifestyles, new ways of grasping space and time. Our work is
    necessarily part of a multiscalar logic. Once the issues of our study described,
    we will present the situation of the village of Cărpiniş part of the Romanian
    space. Then we will focus on the rather singular socio-spatial setting, of this
    village compared to other Romanian villages: a village held between the
    “checkerboard” and the “village street”. So it is, may be through a “green
    space” community, named “Poiana”, a unifying axis of socio-spatial practices
    of the village, that lies the originality of this village “in the shadow of the
    southern Carpathians”. We will see through the questioning of this community
    nature of 'Poiana' by liberal land policy, and in fact by the arrival of new
    residents in door-to-fake, in most cases with the “values” of this rural area,
    that it’s a great part of the “closed" village solidarity which tends to disappear
    gradually. We will have previously issued a definition of what is a “village” in
    Romania, then by changing our scaling analysis we will focus on a different
    spatial and social unit called “gospodarie” or “Maisnie”. Then we will look
    into the way the older villagers designed their house. A design related as much
    to economic imperatives as to a fulfillment of a “cosmic order” linked to a
    “primordial tradition”. Before, it seems of the utmost importance to mention
    the life of a “farmer-villager” of Transylvania from 1945 to 2012. The analysis
    of the career of this native and his fellows shows what seems to us to be a
    struggle to preserve his identity and a particular conception of time and spacethat we will qualify as “mythical and traditional”. This relationship to the
    world of the “farmer villager” is in opposition to postmodernity which forces
    quickly and rather radically a new socio-spatial and moral order to the
    Transylvanian village. Nevertheless, we will see that in many respects, the
    village retains some “mythical, "transhistorical"aspects”, We will therefore
    insist on the fact that these changes are not only “material”, but also
    symbolical. It is the mental space of the farmer villager which is upset here, and
    brings about the formation of an
    Keywords: Transylvanian village; socio-spatial changes; Romanian
    rural area; post-modernity; tradition

      Lien : http://www.ceeol.com/aspx/issuedetails.aspx?issueid=0283a78e-baa2-4b7d-ab18-7e2a05edf483&articleId=8d33d22f-2417-4868-a470-cafc290ec242