CHRISTIAN SALMON<\/a><\/p>\nCe qui nous arrive est bien plus grave qu’un enjeu \u00e9lectoral, c’est ce que Fitzgerald appelait \u00ab\u00a0la f\u00ealure<\/p>\n
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<\/p>\nF\u00e9vrier 1936. Toute vie est bien entendu un processus de d\u00e9molition, mais les atteintes qui font le travail \u00e0 coups d\u2019\u00e9clat – les grandes pouss\u00e9es soudaines qui viennent ou semblent venir du dehors, celles dont on se souvient, auxquelles on attribue la responsabilit\u00e9 des choses, et dont on parle \u00e0 ses amis aux instants de faiblesse, n\u2019ont pas d\u2019effet qui se voie tout de suite. Il existe des coups d\u2019une autre esp\u00e8ce, qui viennent du dedans – qu\u2019on ne sent que lorsqu\u2019il est trop tard pour y faire quoi que ce soit, et qu\u2019on s\u2019aper\u00e7oit d\u00e9finitivement que dans une certaine mesure on ne sera plus jamais le m\u00eame. La premi\u00e8re esp\u00e8ce de rupture donne l\u2019impression de se produire vite – l\u2019autre se produit sans presque qu\u2019on le sache, mais on en prend conscience vraiment d\u2019un seul coup. (\u00ab\u00a0La F\u00ealure\u00a0\u00bb F.S Fitzgerald) <\/p>\n
\u00ab Nous vivons dans notre langue, \u00e9crivait Gershom Scholem \u00e0 Franz Rosenzweig le 26 d\u00e9cembre 1926, comme des aveugles qui marchent au dessus d\u2019un ab\u00eeme… cette langue est charg\u00e9e de futures catastrophes… le jour viendra o\u00f9 elle se retournera contre ceux qui la parlent \u00bb. Nous y sommes.<\/p>\n
\u00ab Aucun \u00e9v\u00e8nement, \u00e9crivait en 1931 Walter Benjamin, n\u2019arrive plus jusqu\u2019\u00e0 nous sans \u00eatre accompagn\u00e9 d\u2019explications. Autrement dit, \u00e0 peu pr\u00e8s rien de ce qui advient ne profite \u00e0 la narration, presque tout sert \u00e0 l\u2019information. \u00bb On mesure le chemin parcouru. L\u2019\u00e8re de l\u2019information avait substitu\u00e9 l\u2019actualit\u00e9 \u00e0 l\u2019exp\u00e9rience et l\u2019\u00e9ternel pr\u00e9sent \u00e0 la temporalit\u00e9 narrative. Le temps r\u00e9el a tu\u00e9 l\u2019explication. La r\u00e9sistance des \u00e9v\u00e8nements se mesure au d\u00e9r\u00e8glement du discours dominant, \u00e0 la d\u00e9r\u00e9alisation des exp\u00e9riences, au soup\u00e7on que nourrissent les rumeurs, les fauses informations, les d\u00e9mentis. Les \u00e9v\u00e8nements arrivent jusqu\u2019\u00e0 nous, non plus accompagn\u00e9s mais priv\u00e9s d\u2019explication ; \u00e0 peu pr\u00e8s rien de ce qui advient d\u00e9sormais ne profite \u00e0 l\u2019information. Le syst\u00e8me d\u2019information globalis\u00e9 a atteint son point d\u2019entropie, il ne produit plus que de l\u2019incr\u00e9dulit\u00e9. L\u2019effondrement de la confiance dans le langage ne tient pas seulement \u00e0 des effets de manipulation mais \u00e0 l\u2019apparition d\u2019un nouveau r\u00e9gime d\u2019\u00e9nonciation qui maintient tous les \u00e9nonc\u00e9s sur le mode de l\u2019ind\u00e9cidabilit\u00e9. Ce n\u2019est pas tant que le mensonge soit devenu la norme et que la v\u00e9rit\u00e9 soit interdite ou exclue, c\u2019est leur indiff\u00e9renciation qui est d\u00e9sormais la r\u00e8gle. Fake news. Alternative facts. La politique n\u2019oppose plus des programmes et des id\u00e9ologies mais des fant\u00f4mes qui cherchent \u00e0 nous convaincre de leur r\u00e9alit\u00e9. La r\u00e9sistance muette des \u00e9v\u00e8nements se mesure m\u00eame \u00e0 leur assiduit\u00e9. Persistance et volubilit\u00e9 des fant\u00f4mes. <\/p>\n
Nous traversons une crise sans pr\u00e9c\u00e9dent. C\u2019est une nouvelle et cruciale \u00e9tape de la crise qui a commenc\u00e9 \u00e0 la fin du XIX \u00e9me si\u00e8cle et dont t\u00e9moigne la g\u00e9n\u00e9ration d\u00e9but-de-si\u00e8cle \u00e0 Vienne : Musil, Broch, Wittgenstein, Krauss, Hofmannsthal, Sch\u00f6nberg… Cette crise n\u2019est pas seulement internationale. Ce n\u2019est pas une crise r\u00e9gionale non plus. C\u2019est une crise mondiale. Et pourtant c\u2019est une crise intime. Intimement mondiale pourrait-on dire. Kafka voulait \u00e9crire \u00ab l\u2019histoire mondiale de son \u00e2me \u00bb. Cette crise en fait partie. Elle nous traverse tous de part en part. C\u2019est \u00e0 dire qu\u2019elle nous traverse un par un, elle traverse nos esprits un par un, nos \u00e2mes une par une. Nous sommes devenus incapables de vivre et d\u2019\u00e9changer des exp\u00e9riences. C\u2019est un processus aussi inexorable que l\u2019usure qui mange le tain des miroirs. Il n\u2019est pas facile d\u2019en rendre compte, car c\u2019est une dimension cach\u00e9e qui s\u2019efface, ce n\u2019est m\u00eame pas comme la disparition des ombres autour des objets pendant le cr\u00e9puscule, c\u2019est un plan de vision, ou d\u2019audition qui dispara\u00eet, une d\u00e9b\u00e2cle acoustique, une d\u00e9faite invisible.<\/p>\n
A un journaliste qui lui demandait en 1988 : Si vous deviez condenser en un roman la r\u00e9alit\u00e9 yougoslave, avec ses profonds d\u00e9chirements et le spectre de conflits fratricides, quels aspects en retiendriez-vous? Danilo Kis r\u00e9pondait \u00ab Je d\u00e9crirais des Gargantua et des Pantagruel, d\u00e9vor\u00e9s d’un \u00e9norme app\u00e9tit, et une r\u00e9union de savants, de dirigeants communistes qui parlent, m\u00eame entre eux, une langue incompr\u00e9hensible et ne r\u00e9ussissent pas \u00e0 communiquer avec la population\u00bb. <\/p>\n
La langue a sa vie propre. Elle est sujette comme les \u00eatres humains aux maladies et aux refroidissements. Elle a ses saisons fastes et ses fl\u00e9aux. Des si\u00e8cles d\u2019or. Des guerres interminables. Elle a plusieurs fr\u00e9quences. Elle se d\u00e9ploie ou se r\u00e9tracte, allant jusqu\u2019\u00e0 acqu\u00e9rir une onctuosit\u00e9 p\u00e2teuse, opaque. Elle connait des crises verbicides lorsqu\u2019elle ne laisse aux \u00eatres parlant qu\u2019une peau de chagrin, une enveloppe sonore faite de cris et de questions. Ce n\u2019est plus la pertinence qui donne \u00e0 la parole publique sa validit\u00e9 mais la plausibilit\u00e9, la capacit\u00e9 \u00e0 emporter l\u2019adh\u00e9sion, \u00e0 s\u00e9duire, \u00e0 tromper. C\u2019est \u00e0 l\u2019audimat que l\u2019on confie d\u00e9sormais le soin de trancher entre le vrai et le faux, entre ce qui est r\u00e9el et ce qui est fictif. L\u2019\u00e9change des exp\u00e9riences avait d\u00e9j\u00e0 disparu au profit de la simple circulation des informations. Celle-ci c\u00e8de aujourd\u2019hui la place \u00e0 un nouveau r\u00e9gime d\u2019\u00e9nonciation dans lequel la l\u00e9gitimit\u00e9 des \u00e9nonc\u00e9s ne vient ni de l\u2019autorit\u00e9 du narrateur ni de l\u2019efficacit\u00e9 des techniques de communication mais des performances de l\u2019audimat. <\/p>\n
\u00ab Ce qui me para\u00eet avant tout justifier l’intervention de l’\u00e9crivain, \u00e9crivait Andr\u00e9 Breton en 1949, c’est qu\u2019 il assume une charge dont il ne peut se d\u00e9mettre sans disqualification totale ; celle de gardien du vocabulaire. C’est \u00e0 lui de veiller \u00e0 ce que le sens des mots ne se corrompe pas, de d\u00e9noncer impitoyablement ceux qui de nos jours font profession de le fausser, de s’\u00e9lever avec force contre le monstrueux abus de confiance que constitue la propagande d’une certaine presse. Qui ne voit, plus clairement aujourd’hui que jamais, que c’est de cette alt\u00e9ration profonde (…) du sens de certains mots cl\u00e9s, que nous mourons par anticipation, qui ne voit que c’est en subissant passivement cette alt\u00e9ration que nous nous laissons tout doucement porter \u00e0 la guerre d’extermination qu’on nous pr\u00e9pare?\u00bbL\u2019instruction semble se limiter \u00e0 des regards (Kafka). Mais de quel proc\u00e8s s\u2019agit-il ? Et devant quelle instance ? C\u2019est un \u00ab proc\u00e8s sans sujet \u00bb aurait dit Louis Althusser. Transformer les sujets en sympt\u00f4mes, les spectateurs en voyeurs, l\u2019\u00e9coute en audit, l\u2019\u00e9cran en miroir des identifications.. L\u2019\u00e9change des exp\u00e9riences a c\u00e9d\u00e9 la place \u00e0 l\u2019exhibition des zombis.<\/p>\n
\u00ab Kafka est le premier \u00e0 avoir per\u00e7u, \u00e9crit Hanna Arendt, cette v\u00e9rit\u00e9 fondamentale : la soci\u00e9t\u00e9 est constitu\u00e9e d\u2019absolument personne \u00bb. Mais cette soci\u00e9t\u00e9 d\u00e9peupl\u00e9e, vide, constitu\u00e9e d\u2019 Hollow Men, d\u2019hommes creux, s\u2019est m\u00e9canis\u00e9e, d\u00e9peupl\u00e9e. Priv\u00e9e de tout r\u00e9cit, l\u2019histoire n\u2019est plus saisie que comme une s\u00e9quence de t\u00e9l\u00e9 r\u00e9alit\u00e9. Avec ses cr\u00eates d\u2019audimat et ses longs sommeils bleut\u00e9s sous les cam\u00e9ras de vid\u00e9osurveillance. Epoque funeste ! Il y r\u00e8gne comme l\u2019\u00e9crivait Lukacs un \u00e9tat d\u2019esprit profond\u00e9ment d\u00e9sesp\u00e9r\u00e9 dans une atmosph\u00e8re de nursery.<\/p>\n
<\/main><\/p>\n","protected":false},"excerpt":{"rendered":"
2017 La f\u00ealure PAR CHRISTIAN SALMON Ce qui nous arrive est bien plus grave qu’un enjeu \u00e9lectoral, c’est ce que Fitzgerald appelait \u00ab\u00a0la f\u00ealure F\u00e9vrier 1936. Toute vie est bien entendu un processus de d\u00e9molition, mais les atteintes qui font le travail \u00e0 coups d\u2019\u00e9clat – les grandes pouss\u00e9es soudaines qui viennent ou semblent venir du… <\/p>\n","protected":false},"author":1,"featured_media":58030,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"neve_meta_sidebar":"","neve_meta_container":"","neve_meta_enable_content_width":"","neve_meta_content_width":0,"neve_meta_title_alignment":"","neve_meta_author_avatar":"","neve_post_elements_order":"","neve_meta_disable_header":"","neve_meta_disable_footer":"","neve_meta_disable_title":"","footnotes":""},"categories":[],"tags":[],"class_list":["post-58029","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry"],"yoast_head":"\n
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