By Tatiana Arfel
ISBN-10: 2714311164
ISBN-13: 9782714311160
Rentrer du travail sans même se keepsake du trajet. Monter revérifier qu’on a fermé l. a. porte à clé. Regarder l’heure, l’après-midi est déjà là, où est donc passé le matin ? Et le week-end dernier, on a fait quoi déjà, rien ? Instants multiples où nous n’étions pas là. Où nous cachions-nous alors, derrière combien de murailles, combien d’écrans, est-ce du temps définitivement perdu, celui qui n’a pas été vécu ?
Imaginons donc. Chez Aurélien ces absences s’étendent à toute sa vie. Il n’y est jamais, ne se souvient de rien, sauve quelques faits sur des carnets. Pourtant du dehors, Aurélien a l’air general. Même trop common pour être general, commère-t-on parfois. Normopathe, finalement, rien ne dépasse et des mots blancs.
À moins qu’il n’y ait possibilité d’une deuxième vie, une likelihood cette fois d’y arriver. À naître dans son corps, sentir dans sa peau, à jouir, à goûter. À trouver une langue à soi pour pouvoir raconter. Il faudra quitter son lifestyles ancienne, renoncer au calme movie noir et blanc et muet. Risquer de tout perdre, habitudes et tranquillité, pour ne pas expirer avant l’heure.
Quitte, ou double.
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Sample text
I certainly never heard anyone speak of immediate giveness as self-evidence. All of this, Earle said, was standing on its head. There are to be sure beliefs, and beliefs require external evidence, but all evidence, Earle claimed, is derived ultimately from self-evidence, and self-evidence characterizes not beliefs, but reasonreason not in the empiricist sense of a juggling of concepts or beliefs, but in the sense of openness, awareness, disclosure, in the rationalist sense of insight, inspectio.
After my departure our discussion was necessarily intermittent, but I think that both of us were surprised to find that the temporal intervals seemed not to interfere with philosophical continuity, so that we picked up the thread of our discussion almost as easily after a half-year as after a weekend. Not until quite recently did we begin to find reminiscence sometimes more congenial than philosophy. That adds up to some twenty-five years during which, as I esteem it, Earle and I shared the philosopher's search: his were the views I took most seriously, to him I addressed my thoughts, from him I awaited an answer.
AM: "Ah, now I see the trouble. " WE: "Well then, are you? " AM: "Well, I'm certainly not thinking of a golden mountain. " AM: "But how do I determine what it is I'm thinking of? What criteria do I use? " WE: "Yes, I suppose so, but since one obviously knows what one oneself means, to require criteria of meaning is to go from the clear to the obscure. As for how you determine what you are thinking about, the only way is to think about it. " WE: "THAT'S THE ONTOLOGICAL ARGUMENT! " I don't suppose our argument went exactly that way, and I can only hope that my reconstruction does not attribute to Earle blunders of my own.
La deuxième vie d'Aurélien Moreau by Tatiana Arfel
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