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AlbertCamus
LHOMMERVOLT(1951)
Introduction
[13]Ilyadescrimesdepassionetdescrimes
delogique.Lafrontirequilesspareest
incertaine.MaisleCodepnallesdistingue,
assezcommodment,parlaprmditation.
Noussommesautempsdelaprmditationet
ducrimeparfait.Noscriminelsnesontplus
cesenfantsdsarmsquiinvoquaientexcuse
amour.Ilssontadultes,aucontraire,etleur
alibiestirrfutable:c'estlaphilosophiequi
peutservirtout,mmechangerles
meurtriersenjuges.
Heathcliff,danslesHautsdeHurlevent,tuerait
laterreentirepourpossderCathie,maisil
n'auraitpasl'idededirequecemeurtreest
raisonnableoujustifiparlesystme.Il
l'accomplirait,ls'arrtetoutesacroyance.
Celasupposelaforcedel'amour,etleca
ractre.Laforced'amourtantrare,le
meurtreresteexceptionneletgardealorsson
aird'effraction.Maispartirdumomento,
fautedecaractre,oncourtsedonnerune
doctrine,dsl'instantolecrimese
raisonne,ilprolifrecommelaraisonelle
mme,ilprendtouteslesfiguresdu
syllogisme.Iltaitsolitairecommelecri,le
voiluniverselcommelascience.Hierjug,
illgifreaujourd'hui.
Onnes'enindignerapasici.Leproposdecet
essaiestunefoisdeplusd'accepterlaralit
dumoment,quiestlecrimelogique,etd'en
examinerprcismentlesjustifications:ceci
estuneffortpour[14]comprendremontemps.
Onestimerapeuttrequ'unepoquequi,en
cinquanteans,dracine,asservitoutue
soixantedixmillionsd'treshumainsdoit
seulement,etd'abord,trejuge.Encorefaut
ilquesaculpabilitsoitcomprise.Auxtemps
nafsoletyranrasaitdesvillespoursaplus
grandegloire,ol'esclaveenchanauchar
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AlbertCamus
THEMANREVOLT(1951)
Introduction
[13]Therearecrimesofpassionandcrimesof
logic.Theboundarybetweenthemisuncertain.
ButthePenalCodedistinguishesthem,
conveniently,bypremeditation.Weareatthe
timeofpremeditationandperfectcrime.Our
criminalsarenolongerthoseunarmedchildren
whoinvokedexcuseforlove.Theyareadults,
onthecontrary,andtheiralibiisirrefutable:itis
philosophywhichcanserveall,eventochange
themurderersintojudges.
HeathcliffinWutheringHeightswouldkillthe
wholeearthtopossessCathie,buthewouldnot
havetheideaofsayingthatthismurderis
reasonableorjustifiedbythesystem.Hewould
accomplishit,thereitstopsallhisbelief.This
presupposesthestrengthoflove,andthe
character.Theforceoflovebeingrare,the
murderremainsexceptionalandthenkeepsits
airofbreakin.Butfromthemomentwhen,for
lackofcharacter,adoctrineisgiven,assoonas
thecriticismisreasoned,itproliferateslike
reasonitself,andtakesallthefiguresofthe
syllogism.Hewasassolitaryasthecry,heis
universallikescience.Yesterdayjudged,it
legislatestoday.
Wewillnotbeindignanthere.Thepurposeof
thisessayisonceagaintoaccepttherealityof
themoment,whichislogicalcrime,andto
examineitsjustificationsprecisely:thisisan
efforttounderstandmytime.Itmaybethought
thatanagewhich,infiftyyears,uproots,
enslaves,orkillsseventymillionsofhuman
beings,isonlytobejudged.Yethisguiltmust
beunderstood.Inthenaivedayswhenthe
tyrantshavedcitiesforhisgreatestglory,in
whichtheslavechainedtotheconqueror's
chariotpassedthroughthecelebratedcities,
wheretheenemywasthrowntothebeasts
beforetheassembledpeople,Consciousness
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grandegloire,ol'esclaveenchanauchar
duvainqueurdfilaitdanslesvillesenfte,o
l'ennemitaitjetauxbtesdevantlepeuple
assembl,devantdescrimessicandides,la
consciencepouvaittreferme,etle
jugementclair.Maislescampsd'esclaves
souslabanniredelalibert,lesmassacres
justifisparl'amourdel'hommeoulegotde
lasurhumanit,dsemparent,enunsens,le
jugement.Lejourolecrimeseparedes
dpouillesdel'innocence,paruncurieux
renversementquiestproprenotretemps,
c'estl'innocencequiestsommedefournir
sesjustifications.L'ambitiondecetessai
seraitd'accepteretd'examinercettrange
dfi.
Ils'agitdesavoirsil'innocence,partirdu
momentoelleagit,nepeuts'empcherde
tuer.Nousnepouvonsagirquedansle
momentquiestlentre,parmileshommes
quinousentourent.Nousnesauronsrientant
quenousnesauronspassinousavonsle
droitdetuercetautredevantnousoude
consentirqu'ilsoittu.Puisquetouteaction
aujourd'huidbouchesurlemeurtre,directou
indirect,nousnepouvonspasagiravantde
savoirsi,etpourquoi,nousdevonsdonnerla
mort.
L'importantn'estdoncpasencorederemonter
laracinedeschoses,mais,lemondetant
cequ'ilest,desavoircomments'yconduire.
Autempsdelangation,ilpouvaittreutile
des'interrogersurleproblmedusuicide.Au
tempsdesidologies,ilfautsemettreenr
gleaveclemeurtre.Silemeurtreases
raisons,notrepoqueetnousmmes
sommesdanslaconsquence.S'ilnelesa
pas,nous[15]sommesdanslafolieetiln'y
apasd'autreissuequederetrouverune
consquenceoudesedtourner.Ilnous
revient,entoutcas,derpondreclairement
laquestionquinousestpose,danslesang
etlesclameursdusicle.Carnoussommes
laquestion.Ilyatrenteans,avantdese
dcidertuer,onavaitbeaucoupni,aupoint
desenierparlesuicide.Dieutriche,toutle
mondeaveclui,etmoimme,doncjemeurs:
lesuicidetaitlaquestion.L'idologie,
4416/5000
aujourd'hui,nenieplusquelesautres,seuls
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beforetheassembledpeople,Consciousness
couldbefirm,andjudgmentclear.Buttheslave
campsunderthebannerofliberty,the
massacresjustifiedbytheloveofmanorthe
tasteforsuperhumanity,areinasense
disempoweringthejudgment.Thedaywhen
crimeisadornedwiththespoilsofinnocence,
byacuriousreversalwhichispeculiartoour
time,itisinnocencewhichissummonedto
furnishitsjustifications.Theambitionofthis
essaywouldbetoacceptandexaminethis
strangechallenge.
Thequestioniswhetherinnocence,fromthe
momentitacts,cannothelpkilling.Wecanonly
actinthemomentthatisours,amongthemen
whosurroundus.Weshallknownothinguntil
weknowwhetherwehavetherighttokillthe
otherbeforeusortoconsenttohisbeingkilled.
Sinceanyactiontodayleadstomurder,director
indirect,wecannotactuntilweknow,andwhy,
wemustkill.
Theimportantthing,then,isnotyettogoback
totherootofthings,but,theworldbeingwhatit
is,toknowhowtobehave.Atthetimeof
negation,itmightbeusefultoquestionthe
problemofsuicide.Atthetimeofideologies,
onemustputoneselfincontrolwithmurder.If
murderhasitsreasons,ourepochand
ourselvesareinconsequence.Ifhedoesnot
havethem,we[15]areinmadnessandthereis
nootherwayoutbuttofindaconsequenceorto
turnaway.Itisuptous,inanycase,toanswer
clearlythequestionputtous,inthebloodand
clamorofthecentury.Becauseweareatthe
question.Thirtyyearsago,beforedecidingto
kill,therewasmuchdenial,tothepointof
denyingitselfbysuicide.Godcheats,everyone
withhim,andI,soIdie:suicidewasthe
question.Ideology,today,onlydeniesthe
others,onlycheaters.That'swhenwekill.At
eachdawn,murderedassassinsslipintoacell:
murderisthequestion.
Thetworeasoningsstand.Theyholdusrather,
andsotightlythatwecannolongerchooseour
problems.Theychooseus,oneaftertheother.
Letusaccepttobechosen.Thisattemptaims
atcontinuing,beforemurderandrevolt,a
reflectionbegunaroundsuicideandthenotion
ofabsurdity.
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***
Maiscetterflexion,pourlemoment,nenous
fournitqu'uneseulenotion,celledel'absurde.
sontour,cellecinenousapporterien
qu'unecontradictionencequiconcernele
meurtre.Lesentimentdel'absurde,quandon
prtendd'abordentirerunergled'action,
rendlemeurtreaumoinsindiffrentet,par
consquent,possible.Sil'onnecroitrien,si
rienn'adesensetsinousnepouvonsaffirmer
aucunevaleur,toutestpossibleetrienn'a
d'importance.Pointdepournidecontre,
l'assassinn'anitortniraison.Onpeuttisonner
lescrmatoirescommeonpeutaussise
dvouersoignerleslpreux.Maliceetvertu
sonthasardoucaprice.
Ondcideraalorsdenepasagir,cequi
revientau[16]moinsaccepterlemeurtre
d'autrui,saufdplorerharmonieusement
l'imperfectiondeshommes.Onimaginera
encorederemplacerl'actionparle
dilettantismetragiqueet,danscecas,lavie
humainen'estplusqu'unenjeu.Onpeutenfin
seproposerd'entreprendreuneactionquine
soitpasgratuite.Danscederniercas,fautede
valeursuprieurequiorientel'action,onse
dirigeradanslesensdel'efficacitimmdiate.
Rienn'tantvrainifaux,bonoumauvais,la
rgleseradesemontrerleplusefficace,c'est
direleplusfort.Lemondealorsneseraplus
partagenjusteseteninjustes,maisen
matresetenesclaves.Ainsi,dequelquect
qu'onsetourne,aucoeurdelangationetdu
nihilisme,lemeurtreasaplaceprivilgie.
Sidoncnousprtendonsnousinstallerdans
l'attitudeabsurde,nousdevonsnousprparer
tuer,donnantainsilepaslalogiquesur
desscrupulesquenousestimeronsillusoires.
Bienentendu,ilyfaudraitquelques
dispositions.Mais,ensomme,moinsqu'onne
croit,sil'onenjugeparl'exprience.Dureste,
ilesttoujourspossible,commecelasevoit
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***
Butthisreflection,forthemoment,furnishesus
withonlyonenotion,thatoftheabsurd.Inturn,
itbringsusnothingbutacontradictioninthe
caseofmurder.Thefeelingofabsurdity,whenit
isfirstpretendedtodrawfromitaruleofaction,
rendersthemurderatleastindifferentand,
consequently,possible.Ifonebelievesin
nothing,ifnothinghasmeaningandifwecan
notaffirmanyvalue,everythingispossibleand
nothingmatters.Theassassinisneitherwrong
norright.Onecanpencilthecrematoriesasone
canalsodevotethemselvestocaringforthe
lepers.Maliceandvirtuearechanceorcaprice.
Itwillthenbedecidednottoact,whichamounts
to[16]lessacceptingthemurderofothers,
excepttodeploreharmoniouslytheimperfection
ofmen.Wecanstillimaginereplacingaction
withtragicdilettantismand,inthiscase,human
lifeisnomorethananissue.Onecanfinally
proposetoundertakeanactionwhichisnot
gratuitous.Inthelattercase,forlackofahigher
valuewhichdirectstheaction,onewillbe
directedinthedirectionofimmediate
effectiveness.Nothingbeingtrueorfalse,good
orbad,therulewillbetobethemosteffective,
thatis,thestrongest.Theworldthenwillno
longerbedividedintorighteousandunjust,but
intomastersandslaves.Thus,fromwhatever
sideoneturns,intheheartofnegationand
nihilism,murderhasitsprivilegedplace.
If,therefore,wepretendtosettleourselvesin
theabsurdattitude,wemustprepareourselves
tokill,thusgivingprecedencetologicon
scrupleswhichweshallconsiderillusory.Of
course,therewouldbesomeprovisions.But,in
short,lessthanonebelieves,judgingby
experience.Besides,itisalwayspossible,asis
commonlyseen,tokill.Everythingwouldbe
regulatedinthenameoflogiciflogicreally
founditsaccount.
Butlogiccannotfinditsaccountinanattitude
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ilesttoujourspossible,commecelasevoit
ordinairement,defairetuer.Toutseraitdonc
rglaunomdelalogiquesilalogiquey
trouvaitvraimentsoncompte.
Maislalogiquenepeuttrouversoncompte
dansuneattitudequiluifaitapercevoirtour
tourquelemeurtreestpossibleetimpossible.
Caraprsavoirrenduaumoinsindiffrent
l'actedetuer,l'analyseabsurde,danslaplus
importantedesesconsquences,finitparle
condamner.Laconclusionderniredu
raisonnementabsurdeest,eneffet,lerejetdu
suicideetlemaintiendecetteconfrontation
dsespreentrel'interrogationhumaineet
lesilencedumonde1.Lesuicidesignifierait
lafindecetteconfrontation[17]etle
raisonnementabsurdeconsidrequ'ilne
pourraitysouscrirequ'enniantsespropres
prmisses,Unetelleconclusion,selonlui,
seraitfuiteoudlivrance.Maisilestclairque,
dummecoup,ceraisonnementadmetlavie
commeleseulbienncessairepuisqu'elle
permetprcismentcetteconfrontationetque,
sanselle,lepariabsurden'auraitpasde
support.Pour,direquelavieestabsurde,la
conscienceabesoind'trevivante.Comment,
sansuneconcessionremarquableaugotdu
confort,conserverpoursoilebnficeexclusif
d'untelraisonnement?Dsl'instantoce
bienestreconnucommetel,ilestceluide
tousleshommes.Onnepeutdonnerune
cohrenceaumeurtresionlarefuseau
suicide.Unespritpntrdel'ided'absurde
admetsansdoutelemeurtredefatalitilne
sauraitaccepterlemeurtrederaisonnement.
Visvisdelaconfrontation,meurtreet
suicidesontunemmechose,qu'ilfaut
prendreourejeterensemble.
Aussibien,lenihilismeabsolu,celuiqui
acceptedelgitimerlesuicide,courtplus
facilementencoreaumeurtrelogique.Sinotre
tempsadmetaismentquelemeurtreaitses
justifications,c'estcausedecette
indiffrencelaviequiestlamarquedu
nihilisme.Ilyaeusansdoutedespoqueso
lapassiondevivretaitsifortequ'elleclatait,
elleaussi,enexcscriminels.Maiscesexcs
taientcommelabrlured'unejouissance
terrible.Ilsn'taientpascetordremonotone,
instaurparunelogiquebesogneuseaux
yeuxdelaquelletouts'galise.Cettelogiquea
pousslesvaleursdesuicidedontnotre
tempss'estnourrijusqu'leurconsquence
extrmequiestlemeurtrelgitim.Dumme
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Butlogiccannotfinditsaccountinanattitude
whichmakeshimperceiveinturnthatmurderis
possibleandimpossible.Forafterrenderingat
leastindifferenttheactofkilling,absurd
analysis,inthemostimportantofits
consequences,endsbycondemningit.Thefinal
conclusionoftheabsurdreasoningisthe
rejectionofsuicideandthemaintenanceofthis
desperateconfrontationbetweenhuman
interrogationandthesilenceoftheworld.1The
suicidewouldsignifytheendofthis
confrontation[17]andTheabsurdreasoning
considersthathecouldsubscribetoitonlyby
denyinghisownpremises.Suchaconclusion,
accordingtohim,wouldbeflightordeliverance.
Butitisclearthat,atthesametime,this
reasoningadmitslifeastheonlynecessary
goodsinceitallowspreciselythisconfrontation
andthatwithoutit,theabsurdgamblewould
havenosupport.Tosaythatlifeisabsurd,
consciousnessneedstobealive.How,without
aremarkableconcessiontothetasteofcomfort,
topreserveforitselftheexclusivebenefitof
suchreasoning?Fromthemomentwhenthis
goodisrecognizedassuch,itisthatofallmen.
Wecannotgivecoherencetomurderifwe
refusetocommitsuicide.Amindpenetratedby
theideaofabsurdityadmits,nodoubt,the
murderoffatalityHecannotacceptthemurder
ofreasoning.Facedwithconfrontation,murder
andsuicideareoneandthesamething,which
mustbetakenorrejectedtogether.
Thus,absolutenihilism,whichacceptsto
legitimatesuicide,runsstillmoreeasilyto
logicalmurder.Ifourtimereadilyadmitsthat
murderhasitsjustifications,itisbecauseofthis
indifferencetolifewhichisthemarkofnihilism.
Therewereundoubtedlyepochsinwhichthe
passionforlifewassostrongthatittoobroke
outintocriminalexcesses.Buttheseexcesses
wereliketheburningofaterribleenjoyment.
Theywerenotthismonotonousorder,instigated
byaneedylogicintheeyesofwhicheverything
isequal.Thislogichaspushedthesuicide
valuesofwhichourtimehasbeennourished
untiltheirextremeconsequencewhichisthe
legitimatedmurder.Atthesametime,it
culminatesincollectivesuicide.Themost
strikingdemonstrationwasprovidedbythe
Hitlerianapocalypseof1945.Thus,absolute
nihilism,whichacceptstolegitimatesuicide,
runsevenmoreeasilytologicalmurder.Ifour
timereadilyadmitsthatmurderhasits
justifications,itisbecauseofthisindifferenceto
lifewhichisthemarkofnihilism.Therewere
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extrmequiestlemeurtrelgitim.Dumme
coup,elleculminedanslesuicidecollectif.La
dmonstrationlaplusclatanteatfournie
parl'apocalypsehitlriennede1945.Aussi
bien,lenihilismeabsolu,celuiquiacceptede
5000/5000
lgitimerlesuicide,courtplusfacilement
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lifewhichisthemarkofnihilism.Therewere
undoubtedlyepochsinwhichthepassionforlife
wassostrongthatittoobrokeoutintocriminal
excesses.Buttheseexcesseswerelikethe
burningofaterribleenjoyment.Theywerenot
thismonotonousorder,instigatedbyaneedy
logicintheeyesofwhicheverything

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,gnreuxoumprisant.Maisonmpriseau
nomdequelquechose.Silemondeest
indiffrentausuicid,c'estqueceluiciaune
idedecequineluiestpasoupourraitnepas
luitreindiffrent.Oncroittoutdtruireettout
emporteravecsoi,maisdecettemortmme
renatunevaleurqui,peuttre,auraitmrit
qu'onvct.Langationabsoluen'estdonc
paspuiseparlesuicide.Ellenepeutl'tre
queparladestructionabsolue,desoietdes
autres.Onnepeutlavivre,aumoins,qu'en
tendantverscettedlectablelimite.Suicideet
meurtresonticideuxfacesd'unmmeordre,
celuid'uneintelligencemalheureusequi
prfrelasouffranced'uneconditionlimitela
noireexaltationoterreetciels'anantissent.

silence

Definitionsofsilence Translationsofsilence
noun
noun
tatdunepersonnequisetait.
Elleagardlesilence. silence silence
quiet tranquillit,silence
Calme,absencedebruit.
pause pause,silence,arrt,repos,hsitation
Lesilencedelanuit.
silencing silence
Seealso rest reste,repos,appui,pause,support,silence
ensilence,garderlesilence,souffrirensilence,passer hush silence,calme
soussilence,rduireausilence silence
still
quietness calme,tranquillit,silence,sagesse
noiselessness silence,absencedubruit

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,gnreuxoumprisant.Maisonmpriseau
nomdequelquechose.Silemondeest
indiffrentausuicid,c'estqueceluiciaune
idedecequineluiestpasoupourraitne
pasluitreindiffrent.Oncroittoutdtruireet
toutemporteravecsoi,maisdecettemort
mmerenatunevaleurqui,peuttre,aurait
mritqu'onvct.Langationabsoluen'est
doncpaspuiseparlesuicide.Ellenepeut
l'trequeparladestructionabsolue,desoiet
desautres.Onnepeutlavivre,aumoins,
qu'entendantverscettedlectablelimite.
Suicideetmeurtresonticideuxfacesd'un
mmeordre,celuid'uneintelligencemalheu
reusequiprfrelasouffranced'une
conditionlimitelanoireexaltationoterre
etciels'anantissent.
Delammemanire,sil'onrefuseses
raisonsausuicide,iln'estpaspossibled'en
donneraumeurtre.Onn'estpasnihiliste
demi.Leraisonnementabsurdenepeutla
foisprserverlaviedeceluiquiparleet
accepterlesacrificedesautres.partirdu
momentol'onreconnatl'impossibilitdela
ngationabsolue,etc'estlareconnatreque
devivreenquelquemanire,lapremire
chosequinesepuissenier,c'estlavie
d'autrui.Ainsi,lammenotionquinous
laissaitcroirequelemeurtretaitindiffrentlui
teensuitesesjustificationsnousretournons
danslaconditionillgitimedontnousavons
essaydesortir.[19]Pratiquement,untel
raisonnementnousassureenmmetemps
qu'onpeutetqu'onnepeutpastuer.Ilnous
abandonnedanslacontradiction,sansrienqui
puisseempcherlemeurtreoulelgitimer,
menaantsetmenacs,entranspartoute
unepoqueenfivredenihilisme,etdansla
solitudecependant,lesarmeslamainetla
gorgeserre.
***
Maiscettecontradictionessentiellenepeut
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,Generousorcontemptuous.Butonedespises
inthenameofsomething.Iftheworldis
indifferenttothesuicide,itisbecausethelatter
hasanideaofwhatisnothisoritmightnotbe
indifferenttohim.Onethinksthateverythingis
destroyedandcarriedawaywithone'sself,but
fromthisverydeathavalueisbornwhich
perhapsdeservedtobelived.Absolutenegation
isthereforenotexhaustedbysuicide.Itcanonly
bebytheabsolutedestructionofoneselfand
others.Itcanonlybelived,atleast,bytending
towardsthisdelectablelimit.Suicideand
murderareheretwofacesofthesameorder,
thatofanunhappyintelligencewhichprefersto
thesufferingofalimitedconditiontheblack
exaltationinwhichearthandskyare
annihilated.
Inthesameway,ifonerefusesone'sreasons
forsuicide,onecannotgiveonetomurder.We
arenothalfnihilistic.Absurdreasoningcannot
bothpreservethelifeofthespeakerandaccept
thesacrificeofothers.Fromthemomentwhen
onerecognizestheimpossibilityofabsolute
negation,andistorecognizeitaslivinginsome
way,thefirstthingthatcannotbedeniedisthe
lifeofothers.Thus,thesamenotionwhichled
ustobelievethatmurderwasindifferent,then
takesawayitsjustificationsWereturntothe
illegitimateconditionofwhichwehavetriedto
escape.[19]Practically,suchreasoningassures
usatthesametimethatwecanandcannotbe
killed.Heabandonsusinthecontradiction,
withoutanythingthatcanpreventmurderor
legitimization,menacingandthreatened,carried
awaybyawholefeveredperiodofnihilism,and
insolitude,however,witharmsinhandand
throattight.
***
Butthisessentialcontradictioncannotfailto
presentitselfwithamultitudeofothersfromthe
momentwhenonepretendstomaintainoneself
intheabsurd,neglectingitstruecharacter,
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Maiscettecontradictionessentiellenepeut
manquerdeseprsenteravecunefoule
d'autrespartirdumomentol'onprtendse
maintenirdansl'absurde,ngligeantsonvrai
caractrequiestd'treunpassagevcu,un
pointdedpart,l'quivalent,enexistence,du
doutemthodiquedeDescartes.L'absurde
enluimmeestcontradiction.
Ill'estdanssoncontenupuisqu'ilexclutles
jugementsdevaleurenvoulantmaintenirla
vie,alorsquevivreestensoiunjugementde
valeur.Respirer,c'estjuger.Ilestsrement
fauxdedire>quelavieestunchoix
perptuel.Maisilestvraiquel'onnepeut
imaginerunevieprivedetoutchoix.Dece
simplepointdevue,lapositionabsurde,en
acte,estinimaginable.Elleestinimaginable
aussidanssonexpression.Toutephilosophie
delanonsignificationvitsurunecontradiction
dufaitmmequ'elles'exprime.Elledonnepar
lunminimumdecohrence
l'incohrence,elleintroduitdelaconsquence
danscequi,l'encroire,n'apasdesuite.
Parlerrpare.Laseuleattitudecohrente
fondesurlanonsignificationseraitle
silence,silesilencesontournesignifiait.
L'absurditparfaiteessaied'tremuette.Si
elleparle,c'estqu'ellesecomplatou,comme
nousleverrons,qu'elles'estimeprovisoire.
Cettecomplaisance,cetteconsidrationde
soi,marquebienl'quivoqueprofondedela
positionabsurde.D'une[20]certainemanire,
l'absurdequiprtendexprimerl'hommedans
sasolitudelefaitvivredevantunmiroir.Le
dchirementinitialrisquealorsdedevenir
confortable.Laplaiequ'ongratteavectantde
sollicitudefinitpardonnerduplaisir.
Lesgrandsaventuriersdel'absurdenenous
ontpasmanqu.Mais,finalement,leur
grandeursemesurecequ'ilsontrefusles
complaisancesdel'absurdepourn'engarder
quelesexigences.Ilsdtruisentpourleplus,
nonpourlemoins.Ceuxlsontmes
ennemis,ditNietzsche,quiveulent
renverser,etnonpassecrereuxmmes.
Luirenverse,maispourtenterdecrer.Etil
exaltelaprobit,fustigeantlesjouisseursau
groindeporc.Pourfuirlacomplaisance,le
raisonnementabsurdetrouvealorsle
4505/5000
renoncement.Ilrefuseladispersionet
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intheabsurd,neglectingitstruecharacter,
whichistobealivedpassage,apointofThe
equivalent,inexistence,ofDescartes'
methodicaldiscrepancy.Theabsurdinitselfis
contradiction.
Itisinitscontentsinceitexcludesvalue
judgmentsbywantingtomaintainlife,while
livingisinitselfavaluationjudgment.Breathing
isjudging.Itissurelyfalsetosaythatlifeisa
perpetualchoice.Butitistruethatonecannot
imagineaprivatelifeofanychoice.Fromthis
pointofview,theabsurdposition,inact,is
unimaginable.Itisalsounimaginableinits
expression.Anyphilosophyofnonmeaning
livesonacontradictionbytheveryfactthatit
expressesitself.Itthusgivesaminimumof
coherencetoincoherenceitintroduces
consequenceintowhat,accordingtohim,has
nofollowup.Speakingrepairs.Theonly
consistentattitudebasedonnonmeaning
wouldbesilence,ifsilenceinturnmeant.
Perfectabsurditytriestobedumb.Ifshe
speaks,itisbecauseshedelights,or,aswe
shallsee,thatsheconsidersherselfprovisional.
Thiscomplacency,thisselfrespect,marksthe
profoundequivocationoftheabsurdposition.In
acertainway,theabsurditywhichclaimsto
expressmaninhissolitudemakeshimlivein
frontofamirror.Theinitialtearingwillthen
becomecomfortable.Thewoundthatis
scratchingwithsuchsolicitudeendsupgiving
pleasure.
Thegreatadventurersoftheabsurddidnotfail
us.But,finally,theirgreatnessismeasuredby
thefactthattheyhaverefusedthe
complaisancesoftheabsurdtokeeponlythe
requirements.Theydestroyforthemost,notto
saytheleast."Thesearemyenemies,"said
Nietzsche,"whowanttooverthrow,nottocreate
themselves.Turnshimover,buttotrytocreate.
Anditexaltsprobity,castigatingtheenjoyers
"pigsnout".Toavoidcomplacency,absurd
reasoningthenfindsrenunciation.Itrejects
dispersionandleadstoarbitrarydeprivation,a
partialsilence,thestrangeasceticismofrevolt.
Rimbaud,whosings"theprettycrimepoking
throughthemudofthestreet,"runstoHarrarto
complainonlyoflivingtherewithoutafamily.
Lifewasforhim"afarcetobeledbyall".Butat
thehourofdeathheiscryingouttohissister,"I
willgoundertheearthandyouwillwalkinthe
sun!"
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***
L'absurde,considrcommergledevie,est
donccontradictoire.Quoid'tonnantcequ'il
nenousfournissepaslesvaleursquidcide
raientpournousdelalgitimitdumeurtre?Il
n'estpaspossible,d'ailleurs,defonderune
attitudesurunemotionprivilgie.Lesen
timentdel'absurdeestunsentimentparmi
d'autres.Qu'ilaitdonnsacouleurtantde
pensesetd'actionsentrelesdeuxguerres
prouveseulementsapuissanceetsa
lgitimit.Maisl'intensitd'unsentiment
n'entranepasqu'ilsoituniversel.[21]L'erreur
detouteunepoqueatd'noncer,oude
supposernonces,desrglesgnrales
d'actionpartird'unemotiondsespre,
dontlemouvementpropre,entant
qu'motion,taitdesedpasser.Lesgrandes
souffrances,commelesgrandsbonheurs,
peuventtreaudbutd'unraisonnement.Ce
sontdesintercesseurs.Maisonnesauraitles
retrouveretlesmaintenirtoutaulongdeces
raisonnements.Sidonciltaitlgitimede
tenircomptedelasensibilitabsurde,defaire
lediagnosticd'unmaltelqu'onletrouveensoi
etchezlesautres,ilestimpossibledevoir
danscettesensibilit,etdanslenihilisme
qu'ellesuppose,riend'autrequ'unpointde
dpart,unecritiquevcue,l'quivalent,surle
plandel'existence,dudoutesystmatique.
Aprsquoi,ilfautbriserlesjeuxfixesdumiroir
etentrerdanslemouvementirrsistiblepar
lequell'absurdesedpasseluimme.
Lemiroirbris,ilneresterienquipuissenous
servirpourrpondreauxquestionsdusicle.
L'absurde,commeledoutemthodique,afait
tablerase.Ilnouslaissedansl'impasse.Mais,
commeledoute,ilpeut,enrevenantsurlui,
orienterunenouvellerecherche.Le
raisonnementsepoursuitalorsdelamme
faon.Jecriequejenecroisrienetquetout
estabsurde,maisjenepuisdouterdemoncri
etilmefautaumoinscroiremaprotestation.
Lapremireetlaseulevidencequimesoit
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***
Theabsurd,consideredasaruleoflife,is
thereforecontradictory.Whatisitthatis
astonishingthatitdoesnotfurnishuswiththe
valueswhichwoulddecideforusthelegitimacy
ofthemurder?Itisnotpossible,moreover,to
baseanattitudeonaprivilegedemotion.The
feelingofabsurdityisonesentimentamong
others.Thathegavecolortosomanythoughts
andactionsbetweenthetwowarsprovesonly
hispowerandlegitimacy.Buttheintensityofa
feelingdoesnotimplythatitisuniversal.The
errorofawholeepochhasbeentostate,orto
supposestated,generalrulesofactiononthe
basisofadesperateemotion,themotionof
which,asemotion,wasTosurpassthemselves.
Greatsuffering,likegreathappiness,canbeat
thebeginningofareasoning.Theyare
intercessors.Buttheycannotbefoundand
maintainedthroughoutthesearguments.If,
therefore,itwerelegitimatetotakeaccountof
absurdsensibility,tomakethediagnosisofan
evilasitisfoundinitselfandinothers,itis
impossibletoseeinthissensibility,andinthe
nihilismwhichItsupposes,nothingbuta
startingpoint,alivedcriticism,theequivalent,
onthelevelofexistence,ofsystematicdoubt.
Afterthat,itisnecessarytobreakthefixedsets
ofthemirrorandentertheirresistiblemovement
bywhichtheabsurdexcelsitself.
Thebrokenmirror,thereisnothingthatcan
serveustoanswerthequestionsofthecentury.
Theabsurd,likethemethodicaldoubt,has
madeacleansweep.Heleavesusdeadlocked.
But,likedoubt,hecan,bycomingbackonhim,
directanewsearch.Thereasoningthen
proceedsinthesameway.IcryoutthatI
believeinnothing,andthateverythingis
absurd,butIcannotdoubtmycry,andatleastI
mustbelieveinmyprotest.Thefirstandonly
evidencethusgiventome,withintheabsurd
experience,isrevolt.Deprivedofallscience,
anxioustokillortoconsenttokilling,Ihaveonly
thisevidencewhichisstillreinforcedbythe
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Lapremireetlaseulevidencequimesoit
ainsidonne,l'intrieurdel'exprience
absurde,estlarvolte.Privdetoute
science,pressdetueroudeconsentirqu'on
tue,jenedisposequedecettevidencequi
serenforceencoredudchirementojeme
trouve.Larvoltenatduspectacledela
draison,devantuneconditioninjusteet
incomprhensible.Maissonlanaveugle
revendiquel'ordreaumilieuduchaosetl'unit
aucurmmedecequifuitetdisparat.Elle
crie,elleexige,elleveutquelescandale
cesseet[22]quesefixeenfincequijusqu'ici
s'crivaitsanstrvesurlamer.Sonsouciest
detransformer.Maistransformer,c'estagir,et
agir,demain,seratuer,alorsqu'ellenesait
passilemeurtreestlgitime.Elleengendre
justementlesactionsqu'onluidemandede
lgitimer.Ilfautdoncbienquelarvoltetire
sesraisonsd'ellemme,puisqu'ellenepeut
lestirerderiend'autre.Ilfautqu'elleconsente
s'examinerpourapprendreseconduire.
Deuxsiclesdervolte,mtaphysiqueou
historique,s'offrentjustementnotre
rflexion.Unhistorien,seul,pourraitprtendre
exposerendtaillesdoctrinesetles
mouvementsquis'ysuccdent.Dumoins,il
doittrepossibled'ychercherunfil
conducteur.Lespagesquisuiventproposent
seulementquelquesrepreshistoriqueset
unehypothsedelecture.Cettehypothse
n'estpaslaseulepossibleelleestloin,
d'ailleurs,detoutclairer.Maiselleexplique,
enpartie,ladirectionet,presqueentirement,
ladmesuredenotretemps.L'histoire
prodigieusequiestvoqueiciestl'histoirede
l'orgueileuropen.
Larvolte,entoutcas,nepouvaitnousfournir
sesraisonsqu'autermed'uneenqutesurses
attitudes,sesprtentionsetsesconqutes.
Danssesoeuvressetrouventpeuttrela
rgled'actionquel'absurden'apunous
donner,uneindicationaumoinssurledroitou
ledevoirdetuer,l'espoirenfind'unecration.
4377/5000
L'hommeestlaseulecraturequirefuse
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thisevidencewhichisstillreinforcedbythe
distractioninwhichIfindmyself.Revoltarises
fromthespectacleofunreason,beforean
unjustandincomprehensiblecondition.Buthis
blindimpulseclaimsorderinthemidstofchaos
andunityattheveryheartofwhatisfleeingand
disappearing.Shecries,shedemands,she
wantsthescandaltoceaseand[22]finally
settleswhathithertowaswrittenunceasinglyon
thesea.Herconcernistotransform.Butto
transformistoact,andtoacttomorrowwillbe
tokill,whereasshedoesnotknowifthemurder
islegitimate.Itengenderspreciselytheactions
itisaskedtolegitimize.Itisthereforenecessary
thattherevoltderivesitsreasonsfromitself,
sinceitcannotdrawthemfromanythingelse.
Shemustconsenttoexamineherselfinorderto
learnhowtoconductherself.
Twocenturiesofrevolt,metaphysicalor
historical,offerthemselvesjustlyforour
reflection.Ahistorian,alone,couldclaimto
exposeindetailthedoctrinesandmovements
whichsucceedeachother.Atleastitmustbe
possibletolookforacommonthread.The
followingpagesofferonlyafewhistorical
landmarksandareadinghypothesis.This
hypothesisisnottheonlypossibleoneItisfar
fromenlighteningeverything.Butitexplains,in
part,thedirectionand,almostentirely,the
excessofourtime.Theprodigioushistorywhich
isevokedhereisthehistoryofEuropeanpride.
Therevolt,inanycase,couldfurnishusits
reasonsonlyattheendofaninquiryintoits
attitudes,pretensions,andconquests.Inhis
workstheremaybefoundtheruleofaction
whichtheAbsurdcouldnotgiveus,atleastan
indicationoftherightorthedutytokill,thehope
ofacreation.Manistheonlycreaturewho
refusestobewhatheis.Thequestionis
whetherthisrefusalcanonlybringittothe
destructionofothersandofitself,ifeveryrevolt
mustendinjustificationofuniversalmurder,or
if,onthecontrary,withoutpretensiontoan
impossibleInnocence,shemaydiscoverthe
principleofreasonableguilt.
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I I
LHOMMERVOLT
Qu'estcequ'unhommervolt?Unhomme
quiditnon.Maiss'ilrefuse,ilnerenoncepas:
c'estaussiunhommequiditoui,dsson
premiermouvement.Unesclave,quiareu
desordrestoutesavie,jugesoudain
inacceptableunnouveaucommandement.
Quelestlecontenudecenon?
Ilsignifie,parexemple,leschosesonttrop
dur,jusqueloui,audelnon,vous
alleztroploin,etencore,ilyaunelimite
quevousnedpasserezpas.Ensomme,ce
nonaffirmel'existenced'unefrontire.On
retrouvelammeidedelimitedansce
sentimentdurvoltquel'autreexagre,
qu'iltendsondroitaudeld'unefrontire
partirdelaquelleunautredroitluifaitfaceet
lelimite.Ainsi,lemouvementdervolte
s'appuie,enmmetemps,surlerefus
catgoriqued'uneintrusionjugeintolrable
etsurlacertitudeconfused'unbondroit,plus
exactementl'impression,chezlervolt,qu'il
estendroitde....Larvoltenevapas
sanslesentimentd'avoirsoimme,en
quelquefaon,etquelquepart,raison.C'est
encelaquel'esclavervoltditlafoisouiet
non.Ilaffirme,enmmetempsquela
frontire,toutcequ'ilsouponneetveut
prserverendedelafrontire.Ildmontre,
avecenttement,qu'ilyaenluiquelque
chosequivautlapeinede...,quidemande
qu'onyprennegarde.D'unecertaine[26]
manire,ilopposel'ordrequil'opprimeune
sortededroitnepastreopprimaudel
decequ'ilpeutadmettre.
Enmmetempsquelarpulsionl'gardde
l'intrus,ilyadanstoutervolteuneadhsion
entireetinstantanedel'hommeune
certainepartdeluimme.Ilfaitdonc
intervenirimplicitementunjugementde
valeur,etsipeugratuit,qu'illemaintientau
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THEMANREVOLT
Whatisarevoltedman?Amanwhosaysno.
Butifherefuses,hedoesnotrenounce:itis
alsoamanwhosaysyes,fromhisfirst
movement.Aslave,whohasreceivedordersall
hislife,suddenlyjudgesanewcommand
unacceptable.Whatisthecontentofthis"no"?
Itmeans,forexample,"thingshavelastedtoo
long","untilthenyes,beyondno","yougotoo
far",andagain,"thereisalimitthatyouwillnot
gobeyond".Inshort,thisnoaffirmsthe
existenceofaboundary.Onefindsthesame
ideaoflimitinthisfeelingoftherevoltedthatthe
other"exaggerates",thatextendsitsright
beyondafrontierfromwhichanotherrightfaces
andlimitsit.Thus,atthesametime,therevolt
reliesonthecategoricalrefusalofanintrusion
deemedintolerableandontheconfused
certaintyofaright,moreexactlytheimpression,
intherebel,thatitis"Inrightof...".Revolt
doesnotgowithoutthefeelingofhaving
oneself,somehow,andsomewhere,reason.Itis
inthisthattherebelliousslavesaysbothyes
andno.Heasserts,alongwiththeborder,
everythinghesuspectsandwantstopreserve
ontheothersideoftheborder.He
demonstrates,withstubbornness,thatthereis
somethinginhimthat"isworththetroubleof
...",whichcallsforcarefulattention.Inacertain
wayheopposestotheorderwhichoppresses
himasortofrightnottobeoppressedbeyond
whathecanadmit.
Atthesametimeastherepulsionwithregardto
theintruder,thereisineveryrevoltanentire
andinstantaneousadhesionofmantoacertain
partofhimself.Heimplicitlyimpliesajudgment
ofvalue,andsolittlefree,thathemaintainsitin
themidstoftheperils.Untilthen,hewassilent
atleast,abandonedtothisdespairwherea
condition,evenifitisconsideredunjust,is
accepted.Tobesilentistoallowonetobelieve
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valeur,etsipeugratuit,qu'illemaintientau
milieudesprils.Jusquel,ilsetaisaitau
moins,abandonncedsespoiroune
condition,mmesionlajugeinjuste,est
accepte.Setaire,c'estlaissercroirequ'on
nejugeetnedsirerienet,danscertainscas,
c'estnedsirerrieneneffet.Ledsespoir,
commel'absurde,jugeetdsiretout,en
gnral,etrien,enparticulier.Lesilencele
traduitbien.Maispartirdumomentoil
parle,mmeendisantnon,ildsireetjuge.
Lervolt,ausenstymologique,faitvolte
face.Ilmarchaitsouslefouetdumatre.Le
voilquifaitface.Ilopposecequiestpr
frablecequinel'estpas.Toutevaleur
n'entranepaslarvolte,maistout
mouvementdervolteinvoquetacitementune
valeur.S'agitilaumoinsd'unevaleur?
Siconfusmentquecesoit,uneprisede
consciencenatdumouvementdervolte:
laperception,soudainclatante,qu'ilyadans
l'hommequelquechosequoil'hommepeut
s'identifier,ftcepouruntemps.Cette
identificationjusqu'icin'taitpassentie
rellement.Touteslesexactionsantrieures
aumouvementd'insurrection,l'esclaveles
souffrait.Souventmme,ilavaitreusans
ragirdesordresplusrvoltantsqueceluiqui
dclenchesonrefus.Ilyapportaitdela
patience,lesrejetantpeuttreenluimme,
mais,puisqu'ilsetaisait,plussoucieuxdeson
intrtimmdiatqueconscientencoredeson
droit.Aveclapertedelapatience,avec
l'impatience,commenceaucontraireun
mouvement[27]quipeuts'tendretoutce
qui,auparavant,taitaccept.Cetlanest
presquetoujoursrtroactif.L'esclave,
l'instantoilrejettel'ordrehumiliantdeson
suprieur,rejetteenmmetempsl'tat
d'esclaveluimme.Lemouvementdervolte
leporteplusloinqu'iln'taitdanslesimple
refus.Ildpassemmelalimitequ'ilfixait
sonadversaire,demandantmaintenanttre
traitengal.Cequitaitd'abordune
rsistanceirrductibledel'hommedevient
l'hommetoutentierquis'identifieelleets'y
rsume.Cettepartdeluimmequ'ilvoulait
fairerespecter,illametalorsaudessusdu
reste,etlaproclameprfrabletout,mme
lavie.Elledevientpourluilebiensuprme.
Installauparavantdansuncompromis,
l'esclavesejetted'uncoup(puisquec'est
ainsi...)dansleToutouRien.Laconscience
vientaujouraveclarvolte.
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accepted.Tobesilentistoallowonetobelieve
thatonedoesnotjudgeanddesiresnothing,
andinsomecasesitistodesirenothingin
effect.Despair,liketheabsurd,judgesand
desireseverything,ingeneral,andnothing,in
particular.Silencetranslatesitwell.Butfromthe
momenthespeaks,evenwhenhesaysno,he
desiresandjudges.Therevolt,inthe
etymologicalsense,turnsaround.Hewalked
underthemaster'swhip.Hereheisfacing.He
opposeswhatispreferabletowhatisnot.All
valuedoesnotentailrevolt,butevery
movementofrevolttacitlyinvokesavalue.Is
thisatleastavalue?
Confusingly,anawarenessarisesfromthe
revoltmovement:thesuddenperceptionthat
thereissomethinginmanthatmancanidentify
with,evenforapersontime.Thisidentification
sofarwasnotreallyfelt.Alltheexactionsprior
totheinsurrectionmovement,theslavesuffered
them.Ofteneven,hehadreceived,without
reacting,morerevoltingordersthantheone
whichtriggeredhisrefusal.Hebroughtpatience
tothem,perhapsrejectingtheminhimself,but,
sincehewassilent,moreconcernedwithhis
immediateinterestthanstillconsciousofhis
right.Withthelossofpatience,withimpatience,
onthecontrary,therebeginsamovement[27]
whichcanbeextendedtoallthathaspreviously
beenaccepted.Thismomentumisalmost
alwaysretroactive.Theslave,atthemoment
whenherejectsthehumiliatingorderofhis
superior,rejectsatthesametimethestateof
slavehimself.Themovementofrevoltcarries
himfartherthanhewasinmererefusal.He
evenexceededthelimithesetforhisopponent,
nowaskingtobetreatedasanequal.Whatwas
atfirstanirreducibleresistanceofman
becomesthewholemanwhoidentifieswithit
andissummedupinit.Thispartofhimself
whichhewishedtomakerespected,hethen
placeditabovetherest,andproclaimedit
preferabletoeverything,eventolife.Forhimit
becomesthesupremegood.Installed
previouslyinacompromise,theslavethrows
himselfatonce("sinceitisso...")intotheAllor
Nothing.Consciencecomestolightwithrevolt.
Butweseethatitisconsciousness,atthesame
time,ofawhole,stillratherobscure,andofa
"nothing"whichproclaimsthepossibilityof
sacrificingmantothiswhole.Therevoltwants
tobeeverything,tobecompletelyidentifiedwith
thatgoodofwhichhesuddenlybecame
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vientaujouraveclarvolte. thatgoodofwhichhesuddenlybecame
consciousandwhichhewantshimtobe
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Maisonvoitqu'elleestconscience,enmme recognizedandsalutedinhispersonornothing,
thatistosay,verpermanentlyfallenbythe
forcethatdominatesit.Ultimately,heaccepts
thelastdecaywhichisdeath,ifheistobe
deprivedofthatexclusiveconsecrationwhich
hewillcall,forexample,hisfreedom.Ratherto
diestandingthantoliveonyourknees.

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Lavaleur,selonlesbonsauteurs,
reprsenteleplussouventunpassagedufait
audroit,dudsiraudsirable(engnral
parl'intermdiaireducommunmentdsir)
2.Lepassageaudroitestmanifeste,nous
l'avonsvu,danslarvolte.Demmele
passageduilfaudraitquecelaft,auje
veux[28]quecelasoit.Maisplusencore,
peuttre,cettenotiondudpassementde
l'individudansunbiendsormaiscommun.Le
surgissementduToutouRienmontrequela
rvolte,contrairementl'opinioncourante,et
bienqu'ellenaissedanscequel'hommeade
plusstrictementindividuel,metencausela
notionmmed'individu.Sil'individu,eneffet,
acceptedemourir,etmeurtl'occasion,dans
lemouvementdesarvolte,ilmontreparl
qu'ilsesacrifieaubnficed'unbiendontil
estimequ'ildbordesapropredestine.S'il
prfrelachancedelamortlangationde
cedroitqu'ildfend,c'estqu'ilplacecedernier
audessusdeluimme.Ilagitdoncaunom
d'unevaleur,encoreconfuse,maisdontilale
sentiment,aumoins,qu'elleluiestcommune
avectoitsleshommes.Onvoitque
l'affirmationimpliquedanstoutactede
rvoltes'tendquelquechosequidborde
l'individudanslamesureoelleletiredesa
solitudesupposeetlefournitd'uneraison
d'agir.Maisilimportederemarquerdjque
cettevaleurquiprexistetouteaction
contreditlesphilosophiespurement
historiques,danslesquelleslavaleurest
conquise(sielleseconquiert)auboutde
l'action.L'analysedelarvolteconduitau
moinsausouponqu'ilyaunenature
humaine,commelepensaientlesGrecs,et
contrairementauxpostulatsdelapense
contemporaine.Pourquoiservolters'iln'ya,
ensoi,riendepermanentprserver?C'est
pourtouteslesexistencesenmmetemps
quel'esclavesedresse,lorsqu'iljugeque,par
telordre,quelquechoseenluiestniquine
luiappartientpasseulement,maisquiestun
lieucommunotousleshommes,mmecelui
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Value,accordingtothegoodauthors,"most
oftenrepresentsapassagefromthefacttothe
law,fromthedesiredtothedesirable(ingeneral
throughtheintermediaryofthecommonly
desired)."Thepassagetotherightis,aswe
haveseen,manifestintherevolt.Inthesame
waythepassageofthe"itwouldhavetobe",to
the"Iwant[28]thatitis".Perhapsmoreso,
however,thisnotionofthetranscendenceofthe
individualinacommongood.Theemergenceof
AllorNothingshowsthatrevolt,contraryto
commonopinion,andeventhoughitisbornin
whatmanhasmorestrictlyindividual,callsinto
questiontheverynotionoftheindividual.Ifthe
individualacceptstodie,anddiesonoccasion,
inthemovementofhisrevolt,heshowsbythis
thathesacrificeshimselftothebenefitofa
goodofwhichhethinksheoverflowshisown
destiny.Ifheprefersthechanceofdeathtothe
negationofthatrightwhichhedefends,itis
becauseheplacesthelatterabovehimself.He
thereforeactsinthenameofavalue,still
confused,butofwhichhehasthefeeling,at
least,thatitiscommontohimwiththeroofsof
men.Weseethattheaffirmationimpliedin
everyactofrevoltextendstosomethingbeyond
theindividualinsofarasitderivesitfromits
supposedsolitudeandprovidesitwithareason
foracting.Butitisimportanttonotealreadythat
thisvalue,whichpreexistedallaction,
contradictspurelyhistoricalphilosophies,in
whichvalueisconquered(ifitconquersitself)at
theendofaction.Theanalysisoftherevolt
leadsatleasttothesuspicionthatthereisa
humannature,astheGreeksthought,and
contrarytothepostulatesofcontemporary
thought.Whyrevoltifthereisinitselfnothing
permanenttopreserve?Itisforallexistencesat
thesametimethattheslaverises,whenhe
judgesthatbysuchordersomethinginhimis
deniedwhichbelongsnotonlytohimbutisa
commonplacewhereallmen,Eventhosewho
insultandoppressthem,haveaready
community.
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lieucommunotousleshommes,mmecelui
quil'insulteetl'opprime,ontunecommunaut
prte.
Deuxobservationsappuierontce
raisonnement.[29]Onnoterad'abordquele
mouvementdervolten'estpas,dansson
essence,unmouvementgoste.Ilpeutavoir
sansdoutedesdterminationsgostes.
Maisonservolteraaussibiencontrele
mensongequecontrel'oppression.Enoutre,
partirdecesdterminations,etdansson
lanleplusprofond,lervoltneprserve
rienpuisqu'ilmettoutenjeu.Ilexigesans
doutepourluimmelerespect,maisdansla
mesureoils'identifieavecunecommunaut
naturelle.
Remarquonsensuitequelarvoltenenat
passeulement,etforcment,chezl'opprim,
maisqu'ellepeutnatreaussiauspectaclede
l'oppressiondontunautreestvictime.Ilya
donc,danscecas,identificationl'autre
individu.Etilfautprciserqu'ilnes'agitpas
d'uneidentificationpsychologique,subterfuge
parlequell'individusentiraitenimagination
quec'estluiquel'offenses'adresse.Ilpeut
arriveraucontrairequ'onnesupportepasde
voirinfligerd'autresdesoffensesque
nousmmesavonssubiessansrvolte.Les
suicidesdeprotestation,aubagne,parmiles
terroristesrussesdontonfouettaitles
camarades,illustrentcegrandmouvement.Il
nes'agitpasnonplusdusentimentdela
communautdesintrts.Nouspouvons
trouverrvoltante,eneffet,l'injustice
imposedeshommesquenousconsid
ronscommedesadversaires.Ilyaseulement
identificationdedestinesetprisedeparti.
L'individun'estdoncpas,luiseul,cette
valeurqu'ilveutdfendre.Ilfaut,aumoins,
tousleshommespourlacomposer.Dansla
rvolte,l'hommesedpasseenautruiet,de
cepointdevue,lasolidarithumaineest
mtaphysique.Simplement,ilnes'agitpourle
momentquedecettesortedesolidaritqui
natdansleschanes.
Onpeutencoreprciserl'aspectpositifdela
valeurprsumepartoutervolteenla
comparant[30]unenotiontoutengative
commecelleduressentiment,tellequel'a
dfinieScheler4.Eneffet,lemouvementde
rvolteestplusqu'unactederevendication,
ausensfortdumot.Leressentimentesttrs
biendfiniparSchelercommeuneauto
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Twoobservationswillsupportthisreasoning.
[29]Itshouldfirstbenotedthatthemovement
ofrevoltisnot,initsessence,aselfish
movement.Hemayhaveselfishdeterminations.
Buttheywillrevoltagainstbothliesand
oppression.Moreover,onthebasisofthese
determinations,andinitsdeepestimpulse,the
revoltdoesnotpreserveanything,sinceitputs
everythingatstake.Itundoubtedlydemands
respectforitself,butinsofarasitisidentified
Withanaturalcommunity.
Letusremark,then,thatrevoltisbornnotonly
andnecessarilyamongtheoppressed,butthat
itmayalsoariseinthesightoftheoppressionof
whichanotherisavictim.Inthiscase,then,
thereisidentificationwiththeotherindividual.
Anditshouldbepointedoutthatthisisnota
psychological,subterfugeidentificationbywhich
theindividualfeelsinimaginationthatitistohim
thattheoffenseisaddressed.Onthecontrary,it
canhappenthatwecannotbeartoseeothers
inflicteduponus,whichwehavesuffered
withoutrebellion.Thesuicidesofprotesting,in
prison,amongtheRussianterroristswhose
comradeswerewhipped,illustratethisgreat
movement.Norisitamatterofthecommunity
ofinterests.Wecanfindrevolting,indeed,the
injusticeimposedonmenwhomweconsiderto
beadversaries.Thereisonlyidentificationof
thedestiniesandthetakingofparty.The
individualisnot,therefore,alone,thevaluehe
wishestodefend.Itisnecessary,atleast,forall
mentocomposeit.Intherevolt,mansurpasses
himselfinothersand,fromthispointofview,
humansolidarityismetaphysical.Simply,itis
onlyforthemomentthatthiskindofsolidarityis
borninchains.
Thepositiveaspectofthevalueassumedby
anyrevoltmaybefurtherdefinedbycomparing
itwithacompletelynegativenotionsuchasthat
ofresentmentasdefinedbyScheler4.Indeed,
therevoltmovementisMorethananactof
claim,inthestrongsenseoftheword.
ResentmentisverywelldefinedbyScheleras
anautointoxication,theharmfulsecretion,ina
closedvessel,ofprolongedimpotence.Onthe
contrary,revoltbreaksthebeingandhelpsit
overflow.Itreleaseswaveswhich,stagnant,
becomefurious.Schelerhimselfemphasizes
thepassiveaspectofresentment,notingthe
greatplaceheholdsinthepsychologyof
women,devotedtodesireandpossession.At
4902/5000
thesourceoftherevoltthereis,onthecontrary,
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4902/5000
biendfiniparSchelercommeuneauto thesourceoftherevoltthereis,onthecontrary,
aprincipleofsuperabundantactivityand
energy.Schelerisrightalsotosaythatenvy
stronglycolorsresentment.

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eulementunbienqu'ilnepossdepasoudont
onl'auraitfrustr.

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Maisonenviecequ'onn'apas,tandisquele
rvoltdfendcequ'ilest.Ilnerclamepas
seulementunbienqu'ilnepossdepasou
dontonl'auraitfrustr.Ilvisefaire
reconnatrequelquechosequ'ila,etquia
djtreconnuparlui,danspresquetous
lescas,commeplusimportantquecequ'il
pourraitenvier.Larvolten'estpasraliste.
ToujoursselonScheler,leressentiment,selon
qu'ilcrotdansunemeforteoufaible,
devientarrivismeouaigreur.Mais,dansles
deuxcas,onveuttreautrequ'onest.Le
ressentimentesttoujoursressentimentcontre
soi.Lervolt,aucontraire,danssonpremier
mouvement,refusequ'ontouchecequ'ilest.
Illuttepourl'intgritd'unepartiedesontre.
Ilnecherchepasd'abordconqurir,mais
imposer.
Ilsembleenfinqueleressentimentsedlecte
d'avanced'unedouleurqu'ilvoudraitvoir
ressentieparl'objetdesarancune.Nietzsche
etSchelerontraisondevoirunebelle
illustrationdecettesensibilitdanslepassage
oTertullieninformeseslecteursqu'auciella
plusgrandesourcedeflicit,parmiles
bienheureux,seralespectacledes
empereursromainsconsumsenenfer.Cette
flicitestaussicelledeshonntesgensqui
allaientassisterauxexcutionscapitales.La
rvolte,aucontraire,danssonprincipe,se
bornerefuserl'humiliation,sansla
demanderpourl'autre.Elleacceptemmela
douleurpourellemme,pourvuqueson
intgritsoitrespecte.
OnnecomprenddoncpaspourquoiScheler
identifieabsolumentl'espritdervolteau
ressentiment.Sacritiqueduressentiment
dansl'humanitarisme(dontiltraitecommede
laformenonchrtiennedel'amourdes
hommes)s'appliqueraitpeuttrecertaines
formesvaguesd'idalismehumanitaire,ou
auxtechniquesdelaterreur.Maiselletombe
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Butweenvywhatwedonothave,whilethe
revoltdefendswhatheis.Itdoesnotonlyclaim
agoodthatitdoesnotpossessorthatitwould
havebeenfrustrated.Itseekstohave
somethingrecognizedwhichithas,andwhich
hasalreadybeenrecognizedbyitinalmostall
casesasmoreimportantthanitmightenvy.
Revoltisnotrealistic.StillaccordingtoScheler,
resentment,asitgrowsinastrongorweak
soul,becomesausterityorbitterness.But,in
bothcases,wewanttobedifferentthanweare.
Resentmentisalwaysresentmentagainst
oneself.Therevolt,onthecontrary,inhisfirst
movement,refusestotouchwhatheis.He
strugglesfortheintegrityofapartofhisbeing.
Hedoesnotseekfirsttoconquer,butto
impose.
Finally,itseemsthatresentmentdelightsin
advanceofapainhewouldliketoseefeltby
theobjectofhisrancor.NietzscheandScheler
arerighttoseeabeautifulillustrationofthis
sensibilityinthepassagewhereTertullian
informshisreadersthatinheaventhegreatest
sourceofhappinessamongtheblessedwillbe
thespectatoroftheRomanemperors
consumedinhell.Thisfelicityisalsothatofthe
honestpeoplewhoweretoattendthe
executions.Revolt,onthecontrary,inits
principle,confinesitselftorefusinghumiliation,
withoutaskingitfortheother.Sheevenaccepts
painforherself,providedherintegrityis
respected.
WedonotunderstandwhySchelerabsolutely
identifiesthespiritofrevoltwithresentment.His
critiqueofresentmentinhumanitarianism
(whichhetreatsasthenonChristianformof
humanlove)wouldperhapsapplytocertainva
riousformsofhumanitarianidealismorthe
techniquesofterror.Butitfallsintothewrong
withrespecttotherevoltofmanagainsthis
condition,themovementwhichraisesthe
individualforthedefenseofadignitycommon
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auxtechniquesdelaterreur.Maiselletombe
fauxencequiconcernelarvoltede
l'hommecontresacondition,lemouvement
quidressel'individupourladfensed'une
dignitcommunetousleshommes.Scheler
veutdmontrerquel'humanitarisme
s'accompagnedelahainedumonde.Onaime
l'humanitengnralpournepasavoir
aimerlestresenparticulier.Celaestjuste,
dansquelquescas,etoncomprendmieux
Schelerlorsqu'onvoitquel'humanitarismeest
reprsentpourluiparBenthametRousseau.
Maislapassiondel'hommepourl'homme
peutnatred'autrechosequeducalcul
arithmtiquedesintrts,oud'uneconfiance,
d'ailleursthorique,danslanaturehumaine.
Enfacedesutilitaristesetduprcepteur
d'mile,ilya,parexemple,cettelogique,
incarneparDostoevskidansIvan
Karamazov,quivadumouvementdervolte
l'insurrectionmtaphysique.Scheler,quile
sait,rsumeainsicetteconception:Iln'ya
pasaumondeassezd'amourpourqu'onle
gaspillesurunautrequesurl'trehumain.
Mmesicette[32]propositiontaitvraie,le
dsespoirvertigineuxqu'ellesuppose
mriteraitautrechosequeleddain.Enfait,
ellemconnatlecaractredchirdela
rvoltedeKaramazov.Ledramed'Ivan,au
contraire,natdecequ'ilyatropd'amour
sansobjet.Cetamourdevenusansemploi,
Dieutantni,ondcidealorsdelereporter
surl'trehumainaunomd'unegnreuse
complicit.
Audemeurant,danslemouvementdervolte
telquenousl'avonsenvisagjusqu'ici,on
n'litpasunidalabstrait,parpauvretde
cur,etdansunbutderevendicationstrile.
Onexigequesoitconsidrcequi,dans
l'homme,nepeutserduirel'ide,cettepart
chaleureusequinepeutservirriend'autre
qu'tre.Estcedirequ'aucunervoltene
soitchargederessentiment?Non,etnousle
savonsassezausicledesrancunes.Mais
nousdevonsprendrecettenotiondanssa
comprhensionlapluslargesouspeinedela
trahiret,cetgard,larvoltedbordele
ressentimentdetouscts.Lorsque,dansles
HautsdeHurlevent,Heathcliffprfreson
amourDieuetdemandel'enferpourtre
runicellequ'ilaime,cen'estpasseule
mentsajeunessehumiliequiparle,mais
l'expriencebrlantedetouteunevie.Le
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individualforthedefenseofadignitycommon
toallmen.Schelerwantstoshowthat
humanitarianismisaccompaniedbyhatredof
theworld.Humanityislovedingeneralfornot
havingtolovepeopleinparticular.Thisisjust,
insomecases,andweunderstandbetter
Schelerwhenweseethathumanitarianismis
representedforhimbyBenthamandRousseau.
Butthepassionofmanformancanbebornof
nothingbutarithmeticcalculationofinterests,or
ofaconfidence,moreovertheoretical,inhuman
nature.Inthefaceoftheutilitariansandthe
preceptorofEmile,thereis,forexample,this
logic,incarnatedbyDostoyevskyinIvan
Karamazov,whichgoesfromtherevolt
movementtothemetaphysicalinsurrection.
Scheler,whoknowsthis,summarizesthis
conception:"Thereisnotenoughloveinthe
worldforittobewashedawayonanythingbut
humanbeings.Evenifthispropositionwere
true,thevertiginousdespairwhichitsupposes
wouldmeritanythingbutdisdain.Infact,it
ignoresthetorncharacteroftheKaramazov
revolt.ThedramaofIvan,onthecontrary,
arisesfromthefactthatthereistoomuchlove
withoutobject.Thislovebecameunemployed,
Godbeingdenied,itisdecidedtopostponeiton
thehumanbeinginthenameofagenerous
complicity.
Moreover,inthemovementofrevoltaswehave
hithertoenvisionedit,wedonotadoptan
abstractideal,bypovertyofheart,andforthe
purposeofsteriledemand.Wedemandthatwe
considerwhatcannotbereducedtotheideain
man,thatcharouspartwhichcanserveno
otherpurposethantobe.Doesthismeanthat
norevoltischargedwithresentment?No,and
weknowenoughintheageofrancor.Butwe
musttakethisnotioninitsbroadest
comprehension,onpainofbetrayingit,andin
thisrespectrevoltoverflowsresentmentonall
sides.WhenHeathcliffprefershislovetoGodin
heavenlyHeightsandasksforhelltobe
reunitedwiththeoneheloves,itisnotonlyhis
humbleyouthwhospeaks,buttheburning
experienceofallYoualife.Thesame
movementmakesEckartsay,inasurprisingac
cessionofheresy,thatheprefershellwith
Jesusasheavenwithouthim.Itisthevery
movementoflove.AgainstScheler,onecan
not,therefore,insisttoomuchonthepassionate
assertionwhichrunsinthemovementofrevolt
4709/5000
andwhichdistinguishesitfromresentment.
Negatively,sinceitdoesnotcreateanything,the
revoltisprofoundlypositive,sinceitreveals
8/30/2017 Google Translate
revoltisprofoundlypositive,sinceitreveals
whatinmanisalwaystobedefended.

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Mais,pourfinir,cettervolteetlavaleur
qu'ellevhiculenesontellespointrelatives?
Avecles[33]poquesetlescivilisations,en
effet,lesraisonspourlesquellesonse
rvoltesemblentchanger.Ilestvidentqu'un
pariahindou,unguerrierdel'empireInca,un
primitifdel'Afriquecentrale,ouunmembre
despremirescommunautschrtiennes
n'avaientpaslammeidedelarvolte.On
pourraitmmetablir,avecuneprobabilit
extrmementgrande,quelanotiondervolte
n'apasdesensdanscescasprcis.
Cependantunesclavegrec,unserf,un
condottieredelaRenaissance,unbourgeois
parisiendelaRgence,unintellectuelrusse
desannes1900etunouvriercontem
porain,s'ilspouvaientdiffrersurlesraisons
delarvolte,s'accorderaientsansaucun
doutesursalgitimit.Autrementdit,le
problmedelarvoltesembleneprendrede
sensprcisqu'l'intrieurdelapense
occidentale.Onpourraittreplusexplicite
encoreenremarquant,avecScheler,que
l'espritdervoltes'exprimedifficilementdans
lessocitsolesingalitssonttrsgrandes
(rgimedescasteshindoues)ou,aucontraire,
danscellesol'galitestabsolue(certaines
socitsprimitives).Ensocit,l'espritde
rvolten'estpossiblequedanslesgroupeso
unegalitthoriquerecouvredegrandes
ingalitsdefait.Leproblmedelarvolten'a
doncdesensqu'l'intrieurdenotresocit
occidentale.Onpourraittretentalors
d'affirmerqu'ilestrelatifaudveloppementde
l'individualismesilesremarquesprcdentes
nenousavaientmisengardecontrecette
conclusion.
Surleplandel'vidence,toutcequ'onpeut
tirerdelaremarquedeScheler,eneffet,c'est
que,parlathoriedelalibertpolitique,ilya,
auseindenossocits,accroissementdans
l'hommedelanotiond'hommeet,parla
pratiquedecettemmelibert,insatisfaction
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But,intheend,isnotthisrevoltandthevalueit
conveysrelative?Withthe[33]epochsand
civilizations,infact,thereasonsforrevoltseem
tochange.ItisobviousthataHindupariah,a
warrioroftheIncaEmpire,aprimitiveofCentral
Africa,oramemberofthefirstChristian
communitiesdidnothavethesameideaof
revolt.Onemightevenestablish,withextreme
probability,thatthenotionofrevolthasno
meaninginthesespecificcases.However,a
Greekslave,aserf,aRenaissancecondottiere,
aParisianbourgeoisoftheRegency,aRussian
intellectualofthe1900sandacontemporary
worker,iftheycoulddifferonthereasonsforthe
revolt,Doubtlessonitslegitimacy.Inother
words,theproblemofrevoltseemstotakeona
definitemeaningonlywithinWesternthought.
Onemightbeevenmoreexplicitinpointingout,
withScheler,thatthespiritofrevoltisdifficultto
expressinsocietieswhereinequalitiesarevery
great(theHinducastesystem)or,onthe
contrary,Equalityisabsolute(certainprimitive
societies).Insociety,thespiritofrevoltis
possibleonlyingroupswhereatheoretical
equalitycoverslargeinequalitiesoffact.The
problemofrevolthasmeaningonlywithinour
Westernsociety.Onemightthenbetemptedto
affirmthatitisrelativetothedevelopmentof
individualismiftheprecedingremarkshadnot
warnedusagainstthisconclusion.
Fromthepointofviewofevidence,allthatcan
bedrawnfromScheler'sremark,infact,isthat
bythetheoryofpoliticalfreedomthereis,inour
societies,anincreaseintheAndbythepractice
ofthissamefreedom,corresponding
dissatisfaction.Freedomofactionhasnot
increasedproportionatelytotheconsciousness
thatmanhastakenofit.Fromthisobservation,
itcanonlybededucedthattherevoltistheact
oftheinformousman,whopossessesthe
consciousnessofhisrights.Butthereisnothing
tosuggestthatitisonlytherightsofthe
individual.Onthecontrary,itseems,through
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correspondante.Lalibertdefaitnes'est
pasaccrueproportionnellementla
consciencequel'hommeenaprise.Decette
observation,onne[34]peutdduirequececi:
larvolteestlefaitdel'hommeinform,qui
possdelaconsciencedesesdroits.Maisrien
nenouspermetdedirequ'ils'agitseulement
desdroitsdel'individu.Aucontraire,ilsemble
bien,parlasolidaritdjsignale,qu'il
s'agissed'uneconsciencedeplusenplus
largiequel'espcehumaineprendd'elle
mmeaulongdesonaventure.Enfait,le
sujetdel'Incaouleparianeseposentpasle
problmedelarvolte,parcequ'ilatrsolu
poureuxdansunetradition,etavantqu'ils
aientpuseleposer,larponsetantlesacr.
Si,danslemondesacr,onnetrouvepasle
problmedelarvolte,c'estqu'envriton
n'ytrouveaucuneproblmatiquerelle,toutes
lesrponsestantdonnesenunefois.La
mtaphysiqueestremplaceparlemythe.Il
n'yaplusd'interrogations,iln'yaquedes
rponsesetdescommentairesternels,qui
peuventalorstremtaphysiques.Maisavant
quel'hommeentredanslesacr,etpourqu'il
yentreaussibien,oudsqu'ilensort,etpour
qu'ilensorteaussibien,ilestinterrogationet
rvolte.L'hommervoltestl'hommesitu
avantouaprslesacr,etappliqu
revendiquerunordrehumainotoutesles
rponsessoienthumaines,c'estdire
raisonnablementformules.Dscemoment,
touteinterrogation,touteparole,estrvolte,
alorsque,danslemondedusacr,toute
paroleestactiondegrces.Ilseraitpossible
demontrerainsiqu'ilnepeutyavoirpourun
esprithumainquedeuxuniverspossibles,
celuidusacr(ou,pourparlerlelangage
chrtien,delagrce5),etceluidelarvolte.
Ladisparitiondel'unquivautl'apparition
del'autrequoiquecetteapparitionpuissese
fairesousdes[35]formesdconcertantes.L
encore,nousretrouvonsleToutouRien.
L'actualitduproblmedelarvoltetient
seulementaufaitquedessocitsentires
ontvouluprendreaujourd'huileurdistancepar
rapportausacr.Nousvivonsdansune
histoiredsacralise.L'homme,certes,nese
rsumepasl'insurrection.Maisl'histoire
d'aujourd'hui,parsescontestations,nous
solidarityalreadypointedout,thatthisisan
increasinglywidespreadconsciousnessthatthe
humanspeciestakesofitsownaccord
throughoutitsadventure.Infact,thesubjectof
theIncaorthepariahdoesnotraisethe
problemofrevolt,becauseitwassolvedfor
theminatradition,andbeforetheycouldaskit,
theanswerbeingthesacred.If,inthesacred
world,wedonotfindtheproblemofrevolt,itis
becauseinrealitythereisnorealproblematic,
alltheanswersgivenatonce.Metaphysicsis
replacedbymyth.Therearenomorequestions,
onlyanswersandeternalcomments,whichcan
thenbemetaphysical.Butbeforemanenters
thesacred,andsothatheentersintoitaswell,
orassoonashecomesoutofit,andsothathe
comesoutaswell,heisinterrogationandrevolt.
Therevoltedmanisthemanbeforeorafterthe
sacred,andappliedhimselftoclaimingahuman
orderinwhichallanswersarehuman,thatis,
reasonablyformulated.Fromthatmomentevery
questionandeverywordisrevolted,whereasin
theworldofthesacred,everywordisanactof
grace.Itwouldbepossibletoshowthatthere
canbeonlytwopossibleuniversesforahuman
mind,thatofthesacred(or,tospeakthe
Christianlanguage,ofgrace)5andthatof
revolt.Thedisappearanceoftheoneis
equivalenttotheappearanceoftheother,
althoughthisapparitioncantakeplaceunder
disconcerting[35]forms.Again,wefindtheAll
orNothing.Theactualityoftheproblemofrevolt
stemssolelyfromthefactthatentiresocieties
wantedtodistancethemselvesfromthesacred
today.Weliveinadesecratedhistory.Man,of
course,isnotlimitedtoinsurrection.Buttoday's
history,byitsdisputes,forcesustosaythat
revoltisoneoftheessentialdimensionsofman.
Itisourhistoricalreality.Unlessweescape
reality,wemustfindourvaluesinit.Canwe,far
fromthesacred,anditsabsolutevalues,find
theruleofconduct?Suchisthequestionposed
bytherevolt.
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Nousavonspudjenregistrerlavaleur
confusequinatcettelimiteosetientla
rvolte.Nousavonsmaintenantnous
demandersicettevaleurseretrouvedansles
formescontemporainesdelapenseetde
l'actionrvoltes,et,sielles'ytrouve,
prcisersoncontenu.Mais,remarquonsle
avantdepoursuivre,lefondementdecette
valeurestlarvolteellemme.Lasolidarit
deshommessefondesurlemouvementde
rvolteetceluici,sontour,netrouvede
justificationquedanscettecomplicit.Nous
seronsdoncendroitdedirequetoutervolte
quis'autorisenieroudtruirecette
solidaritperddummecouplenomde
rvolteetconcideenralitavecunconsente
mentmeurtrier.Demmecettesolidarit,hors
dusacr,neprendviequ'auniveaudela
rvolte.Levraidramedelapenservolte
estalorsannonc.Pourtre,l'hommedoitse
rvolter,maissarvoltedoitrespecterlalimite
qu'elledcouvreenellemmeetoles
hommes,enserejoignant,commencent
d'tre.Lapenservoltenepeutdoncse
passerdemmoire:elleestunetension
perptuelle.Enlasuivantdanssesoeuvreset
[36]danssesactes,nousauronsdire,
chaquefois,siellerestefidlesanoblesse
premireousi,parlassitudeetfolie,elle
l'oublieaucontraire,dansuneivressede
tyrannieoudeservitude.
Enattendant,voicilepremierprogrsque
l'espritdervoltefaitfaireunerflexion
d'abordpntredel'absurditetde
l'apparentestrilitdumonde.Dans
l'exprienceabsurde,lasouffranceest
individuelle.partirdumouvementdervolte,
elleaconscienced'trecollective,elleest
l'aventuredetous.Lepremierprogrsd'un
espritsaisid'trangetestdoncde
reconnatrequ'ilpartagecettetrangetavec
tousleshommesetquelaralithumaine,
danssatotalit,souffredecettedistancepar
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Wehavealreadybeenabletorecordthe
confusedvaluewhichisbornatthislimitwhere
therevoltisheld.Wenowhavetoaskourselves
whetherthisvalueistobefoundinthe
contemporaryformsofrebelliousthoughtand
action,and,ifitis,todefineitscontent.But,let
usnoteitbeforecontinuing,thefoundationof
thisvalueistherevoltitself.Thesolidarityof
menisfoundedonthemovementofrevolt,and
thelatter,initsturn,findsjustificationonlyinthis
complicity.Wewillthereforebeentitledtosay
thatanyrevoltwhichauthorizesitselftodenyor
destroythissolidaritylosesatthesametimethe
nameofrevoltandinrealitycoincideswitha
murderousconsent.Inthesameway,this
solidarity,outsidethesacred,comestolifeonly
atthelevelofrevolt.Therealdramaofrevolted
thoughtisthenannounced.Inordertobe,man
mustrevolt,buthisrevoltmustrespectthelimit
whichitdiscoversinitselfandwheremen,when
theymeet,begintobe.Rebelliousthoughtcan
notdowithoutmemory:itisaperpetualtension.
Byfollowingherinherworksandinheracts,we
shallhavetosay,eachtime,whethershe
remainsfaithfultoherfirstnobilityorwhether,
bylassitudeandmadness,sheforgets,onthe
contrary,inanintoxicationoftyrannyOr
servitude.
Meanwhile,thisisthefirstadvancewhichthe
spiritofrevoltcausesareflection,atfirst
comprehended,oftheabsurdityandthe
apparentsterilityoftheworld.Intheabsurd
experience,sufferingisindividual.Fromthe
momentofrevolt,itisconsciousofbeing
collective,itistheadventureofall.Thefirst
progressofamindgraspedbystrangenessis
thereforetorecognizethatitsharesthis
strangenesswithallmenandthathumanreality
initstotalitysuffersfromthisdistancefromitself
andtheworld.Theevilthatwasexperiencing
onemanbecameacollectiveplague.Inthe
dailytrialwhichisours,revoltplaysthesame
roleasthecogitintheorderofthought:itisthe
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danssatotalit,souffredecettedistancepar Googleroleasthecogitintheorderofthought:itisthe
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rapportsoietaumonde.Lemalqui firstevidence.Butthisevidencedrawsthe
prouvaitunseulhommedevientpeste individualfromhissolitude.Itisacommon
collective.Dansl'preuvequotidiennequiest placethatbasesallmenfirstvalue.Irevolt,so
lantre,larvoltejouelemmerlequele weare.
cogitodansl'ordredelapense:elleestla
premirevidence.Maiscettevidencetire
2355/5000
l'individudesasolitude.Elleestunlieu

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II
LARVOLTEMTAPHYSIQUE
Larvoltemtaphysiqueestlemouvement
parlequelunhommesedressecontresa
conditionetlacrationtoutentire.Elleest
mtaphysiqueparcequ'ellecontestelesfins
del'hommeetdelacration.L'esclave
protestecontrelaconditionquiluiestfaite
l'intrieurdesontatlervoltmtaphysique
contrelaconditionquiluiestfaiteentant
qu'homme.L'esclaverebelleaffirmequ'ilya
quelquechoseenluiquin'acceptepasla
maniredontsonmatreletraitelervolt
mtaphysiquesedclarefrustrparla
cration.Pourl'unetl'autre,ilnes'agitpas
seulementd'unengationpureetsimple.
Danslesdeuxcas,eneffet,noustrouvonsun
jugementdevaleuraunomduquellervolt
refusesonapprobationlaconditionquiestla
sienne.
L'esclavedresscontresonmatrenese
proccupepas,remarquonsle,denierce
matreentantqu'tre.Illenieentantque
matre.Ilniequ'ilaitledroitdelenier,lui,
esclave,entantqu'exigence.Lematreest
dchudanslamesuremmeoilnerpond
pasuneexigencequ'ilnglige.Siles
hommesnepeuventpasserfrerune
valeurcommune,reconnuepartousen
chacun,alorsl'hommeestincomprhensible
l'homme.Lerebelleexigequecettevaleur
soitclairementreconnueenluimmeparce
qu'ilsouponneousaitque,sansceprincipe,
ledsordreetlecrimergneraientsurle
monde.Lemouvementdervolteapparat
chezluicommeunerevendicationdeclartet
d'unit.Larbellionlapluslmentaire
exprime,paradoxalement,l'aspirationun
ordre.
Ligneligne,cettedescriptionconvientau
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II
THEMETAPHYSICALREVOLT
Metaphysicalrevoltisthemovementbywhicha
manstandsupagainsthisconditionandthe
wholecreation.Itismetaphysicalbecauseit
challengestheendsofmanandcreation.The
slaveprotestsagainsttheconditionwhichis
madetohimwithinhisstateThemetaphysical
revoltagainsttheconditionthatismadetohim
asaman.Therebelliousslaveaffirmsthatthere
issomethinginhimthatdoesnotacceptthe
wayhismastertreatshimThemetaphysical
revoltdeclareshimselffrustratedbycreation.
Forboth,itisnotmerelyapurenegation.In
bothcases,indeed,wefindavaluejudgmentin
thenameofwhichtherevoltrefuseshis
approvaltotheconditionthatishis.
Theslavesetupagainsthismasterisnot
concerned,letusremark,todenythismasteras
abeing.Hedeniesitasamaster.Hedenies
thathehastherighttodenyhimasaslave,as
arequirement.Themasterisfallentotheextent
thathedoesnotrespondtoarequirementhe
neglects.Ifmencannotrefertoacommon
value,recognizedbyallineveryone,thenman
isincomprehensibletoman.Therebeldemands
thatthisvaluebeclearlyrecognizedinhimself
becausehesuspectsorknowsthatwithoutthis
principledisorderandcrimewouldreignover
theworld.Themovementofrevoltappearsto
himasademandforclarityandunity.Themost
elementaryrebellionexpresses,paradoxically,
theyearningforanorder.
Linetoline,thisdescriptionsuitsthe
metaphysicalrevolt.Hestandsonabroken
worldtoclaimunity.Heopposestheprincipleof
justicewhichisinhimtotheprincipleofinjustice
whichheseesatworkintheworldhetherefore
wantsnothingelsebut,primitively,tosolvethis
contradiction,toestablishthereignUnitaryof
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Ligneligne,cettedescriptionconvientau
rvoltmtaphysique.Celuicisedressesur
unmondebrispourenrclamerl'unit.Ilop
poseleprincipedejusticequiestenluiau
principed'injusticequ'ilvoitl'oeuvredansle
monde,ilneveutdoncriend'autre,primitive
ment,quersoudrecettecontradiction,
instaurerlergneunitairedelajustice,s'ille
peut,oudel'injustice,sionlepoussebout.
Enattendant,fidnoncelacontradiction.
Protestantcontrelaconditiondanscequ'elle
ad'inachev,parlamort,etdedispers,par
lemal,larvoltemtaphysiqueestla
revendicationmotived'uneunitheureuse,
contrelasouffrancedevivreetdemourir.Sila
peinedemortgnralisedfinitlacondition
deshommes,larvolte,enunsens,luiest
contemporaine.Enmmetempsqu'ilrefuse
saconditionmortelle,lervoltrefusede
reconnatrelapuissancequilefaitvivredans
cettecondition.Lervoltmtaphysique
n'estdoncpassrementathe,commeon
pourraitlecroire,maisilestforcment
blasphmateur.Simplement,ilblasphme
d'abordaunomdel'ordre,dnonantenDieu
lepredelamortetlesuprmescandale.
Revenonsl'esclavervoltpourclairerce
point.Celuicitablissait,danssa
protestation,l'existencedumatrecontre
lequelilservoltait.Mais,enmmetemps,il
dmontraitqu'iltenaitdanssadpendance
lepouvoirdecedernieretilaffirmaitson
proprepouvoir:celuideremettre
continuellementenquestionlasuprioritqui
ledominaitjusqu'ici.cetgard,matreet
esclavesontvraimentdanslammehistoire:
laroyauttemporairedel'unestaussirelative
quelasoumissiondel'autre.Lesdeuxforces
[41]s'affirmentalternativement,dansl'instant
delarbellion,jusqu'aumomentoelles
s'affronterontpoursedtruire,l'unedesdeux
disparaissantalors,provisoirement.
Delammemanire,silervolt
mtaphysiquesedressecontreunepuissance
dont,simultanment,ilaffirmel'existence,ilne
posecetteexistencequ'l'instantmmeoil
laconteste.Ilentranealorscettresuprieur
danslammeaventurehumilieque
l'homme,sonvainpouvoirquivalantnotre
vainecondition.Illesoumetnotreforcede
refus,l'incline,sontour,devantlapartde
l'hommequines'inclinepas,l'intgredeforce
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contradiction,toestablishthereignUnitaryof
justice,ifhecan,orinjusticeifheisdrivento
thelimit.Hence,ifhedenouncesthe
contradiction.Protestingagainstconditioninits
unfinished,bydeath,anddispersed,byevil,
metaphysicalrevoltisthemotivatedclaimofa
happyunityagainstthesufferingoflivingand
dying.Ifthegeneralizeddeathpenaltydefines
theconditionofmen,revolt,inonesense,is
contemporarytoit.Atthesametimethathe
refuseshismortalcondition,therebelrefusesto
recognizethepowerwhichmakeshimlivein
thiscondition.Themetaphysicalrevoltis
thereforenotsurelyatheistic,asonemight
think,butitisnecessarilyblasphemous.Simply,
heblasphemesfirstinthenameoforder,
denouncinginGodthefatherofdeathandthe
supremescandal.
Letusreturntotherebelliousslavetoenlighten
thispoint.Thelatter,inhisprotest,established
theexistenceofthemasteragainstwhomhe
revolted.Butatthesametimeheshowedthat
heheldthepowerofthelatterinhis
dependence,andassertedhisownpower:that
ofcontinuallyquestioningthesuperioritywhich
hadhithertobeenhis.Inthisrespectmasterand
slavearereallyinthesamestory:thetemporary
kingshipofoneisasrelativeasthesubmission
oftheother.Thetwoforces[41]alternateinthe
momentoftherebellionuntilthemomentwhen
theywillfighttodestroyeachother,oneofthe
twothendisappearingtemporarily.
Inthesameway,ifthemetaphysicalrevolt
standsagainstapowerwhichsimultaneously
affirmsexistence,itpositsthisexistenceonlyat
theverymomentwhenitdisputesit.Hethen
dragsthissuperiorbeingintothesame
humiliatedadventureasman,hisvainpower
equivalenttoourvaincondition.Hesubjectsit
toourrefusalforce,inclinesit,initsturn,tothe
partofthemanwhodoesnotincline,forcibly
integrateshimintoanabsurdexistencein
relationtous,drawshimfromHistimeless
refugetoengagehiminhistory,farfroman
eternalstabilitythathecouldfindonlyinthe
unanimousconsentofmen.Revoltaffirmsthat
atitslevelanysuperiorexistenceisatleast
contradictory.
Thehistoryofmetaphysicalrevoltcannotbe
confusedwiththatofatheism.Fromacertain
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l'hommequines'inclinepas,l'intgredeforce
dansuneexistenceabsurdeparrapport
nous,letireenfindesonrefugeintemporel
pourl'engagerdansl'histoire,trsloind'une
stabilitternellequ'ilnepourraittrouverque
dansleconsentementunanimedeshommes.
Larvolteaffirmeainsiqu'sonniveautoute
existencesuprieureestaumoinscontra
dictoire.
4914/5000
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confusedwiththatofatheism.Fromacertain
angle,itisevenconfusedwiththecontemporary
historyofreligioussentiment.Therevoltdefies
morethanhedenies.Primitively,atleast,he
doesnotsuppressGod,hespeakstohim
merelyasanequal.Butitisnotamatterofa
courtesandialogue.Itisapolemicthatthe
desiretoconqueranimates.Theslavebegins
bydemandingjusticeandendsbywanting
royalty.

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Illuifautdominersontour.Lesoulvement
contrelaconditions'ordonneenune
expditiondmesurecontrelecielpouren
ramenerunroiprisonnierdonton
prononceraladchanced'abord,la
condamnationmortensuite.Larbellion
humainefinitenrvolutionmtaphysique.Elle
marcheduparatreaufaire,dudandyau
rvolutionnaire.LetrnedeDieurenvers,
[42]lerebellereconnatraquecettejustice,
cetordre,cetteunitqu'ilcherchaitenvain
danssacondition,illuirevientmaintenantde
lescrerdesespropresmainset,parl,de
justifierladchancedivine.Alors
commencerauneffortdsesprpourfonder,
auprixducrimes'illefaut,l'empiredes
hommes.Cecin'irapassansdeterribles
consquences,dontnousneconnaissons
encorequequelquesunes.Maisces
consquencesnesontpointdueslarvolte
ellemme,ou,dumoins,ellesneviennentau
jourquedanslamesureolervoltoublie
sesorigines,selassedeladuretensionentre
ouietnonets'abandonneenfinlangation
detoutechoseoulasoumissiontotale.
L'insurrectionmtaphysiquenousoffredans
sonpremiermouvementlemmecontenu
positifquelarbelliondel'esclave.Notre
1438/5000
tcheserad'examinercequedevientce
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Hemustdominateinhisturn.Theuprising
againsttheconditionisorderedina
disproportionateexpeditionagainstheaven,to
bringbackaprisonaryking,whosedeathwill
firstbepronounced,andthencondemnedto
death.Humanrebellionendsinametaphysical
revolution.Itgoesfromappearingtodoing,from
thedandytotherevolutionary.Thethroneof
Godoverthrown,[42]therebelwillrecognize
thatthisjustice,order,unitywhichhesoughtin
vaininhiscondition,henowhastocreatethem
withhisownhandsand,Justifyingthedivine
decay.Thenwillbeginadesperateeffortto
found,atthecostofcrimeifneedbe,the
empireofmen.Thiswillnotbewithoutterrible
consequences,ofwhichweknowonlyafew.
Buttheseconsequencesarenotduetothe
revoltitself,or,atleast,theycometolightonly
insofarastherevoltforgetsitsorigins,becomes
wearyofthehardtensionbetweenyesandno
andFinallyabandonshimselftothenegationof
allthings,ortototalsubmission.The
metaphysicalinsurrectionoffersusinitsfirst
movementthesamepositivecontentasthe
rebellionoftheslave.Ourtaskwillbeto
examinewhatbecomesofthiscontentofrevolt
intheworkswhichclaimit,andtotellwherethe
rebellion'siniquityandfidelityleadtoitsorigins.
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Danslemondetotalementhistoriquequi
menaced'trelentre,iln'yaplusdefautes,
aucontraire,iln'yaquedescrimesdontle
premierestlamesure.Ons'expliqueainsile
curieuxmlangedefrocitetd'indulgence
qu'onrespiredanslemythegrec.LesGrecs
n'ontjamaisfaitdelapense,etcecinous
dgradeparrapporteux,[46]uncampre
tranch.Larvolte,aprstout,nes'imagine
quecontrequelqu'un.Lanotiondudieu
personnel,crateuretdoncresponsablede
touteschoses,donneseulesonsensla
protestationhumaine.Onpeutdireainsiet,
sansparadoxe,quel'histoiredelarvolteest,
danslemondeoccidental,insparablede
celleduchristianisme.Ilfautattendreeneffet
lesderniersmomentsdelapenseantique
pourvoirlarvoltecommencertrouverson
langage,chezdespenseursdetransition,et
chezpersonneplusprofondmentquechez
picureetLucrce.
L'affreusetristessed'picurerenddjunson
nouveau.Ellenat,sansdoute,d'une
angoissedelamortquin'estpastrangre
l'espritgrec.Maisl'accentpathtiqueque
prendcetteangoisseestrvlateur.On
peuts'assurercontretoutessortesdechoses
maisencequiconcernelamort,nous
demeuronstouscommeleshabitantsd'une
citadelledmantele.Lucrceprcise:La
substancedecevastemondeestrserve
lamortetlaruine.Pourquoidoncre
mettrelajouissanceplustard?D'attente
enattente,ditpicure,nousconsumonsnotre
vieetnousmouronstouslapeine.Ilfaut
doncjouir.Maisquelletrangejouissance!
Elleconsisteaveugler'lesmursdela
citadelle,s'assurerlepainetl'eau,dans
l'ombresilencieuse.Puisquelamortnous
menace,ilfautdmontrerquelamortn'est
rien.CommepictteetMarcAurle,picure
exilelamortdel'tre.Lamortn'estrien
notregard,carcequiestdissousest
incapabledesentir,etcequinesentpoint
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Inthetotallyhistoricalworldthatthreatenstobe
ourown,therearenomorefaultsonthe
contrary,thereareonlycrimeswhosefirst
measureistheone.Thisexplainsthecurious
mixtureofferocityandindulgenceintheGreek
myth.TheGreeksnevermadethought,andthis
degradesusinrelationtothem,[46]asquared
camp.Revolt,afterall,imaginesonlyagainst
someone.Thenotionofthepersonalgod,
creativeandthereforeresponsibleforallthings,
givesonlyitsmeaningtohumanprotest.Itmay
thusbesaid,andwithoutparadox,thatthe
historyofrevoltis,intheWesternworld,
inseparablefromthatofChristianity.Wemust
waitforthelastmomentsofancientthoughtto
seetherevoltbegintofinditslanguage,among
transitionalthinkers,andinpeoplemore
profoundlythaninEpicurusandLucretius.
TheterriblesadnessofEpicurusisalready
makinganewsound.Itarises,nodoubt,from
ananguishofdeathwhichisnotforeigntothe
Greekspirit.Butthepatheticaccentofthis
anguishisrevealing."Wecaninsureourselves
againstallsortsofthingsButasfarasdeathis
concerned,weallremainliketheinhabitantsof
adismantledcitadel.Lucretiusexplains:"The
substanceofthisvastworldisreservedfor
deathandruin.Why,then,restorepleasureto
later?"Waitingwaiting,"saysEpicurus,"we
consumeourlivesandwealldietosorrow.So
wemustenjoy.Butwhatastrangepleasure!It
consistsinblindingthewallsofthecitadel,in
securingbreadandwater,inthesilentshade.
Sincedeaththreatensus,wemustprovethat
deathisnothing.LikeEpictetusandMarcus
Aurelius,Epicurusexilesthedeathofbeing.
"Deathisnothingtous,forwhatisdissolvedis
incapableoffeeling,andwhatdoesnotfeelis
nothingforus.Isitnothingness?No,because
everythingismatterinthisworldanddyingonly
meansreturningtotheelement.Beingisthe
stone.Thesingularvoluptuousnessofwhich
Epicurusspeaksliesaboveallintheabsenceof
painItisthehappinessofthestones.Inorder
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incapabledesentir,etcequinesentpoint
n'estrienpournous.Estcelenant?Non,
cartoutestmatireencemondeetmourir
signifieseulementretournerl'lment.
L'tre,c'estlapierre.Lasingulirevolupt
dontparlepicurersidesurtoutdans
l'absencededouleurc'estlebonheurdes
pierres.Pourchapperaudestin,dansun
admirable[47]mouvementqu'onretrouvera
cheznosgrandsclassiques,picuretuela
sensibilitetd'abordlepremiercridela
sensibilitquiestl'esprance.Cequele
philosophegrecditdesdieuxnes'entendpas
autrement.Toutlemalheurdeshommesvient
del'esprancequilesarracheausilencedela
citadelle,quilesjettesurlesrempartsdans
l'attentedusalut.Cesmouvements
draisonnablesn'ontd'autreeffetquede
rouvrirdesplaiessoigneusementbandes.
C'estpourquoipicureneniepaslesdieux,il
lesloigne,maissivertigineusement,que
l'men'aplusd'autreissuequedes'emmurer
nouveau.L'trebienheureuxetimmortel
n'apointd'affaireetn'encreapersonne.Et
Lucrce,renchrissant:Ilestincontestable
quelesdieux,parleurnaturemme,jouissent
del'immortalitaumilieudelapaixlaplus
profonde,trangersnosaffairesdontilssont
toutfaitdtachs.Oublionsdoncles
dieux,n'ypensonsjamaisetnivospenses
dujournivossongesdelanuitnevous
causerontdetroubles.
Onretrouveraplustard,maisavecdes
nuancesimportantes,cethmeterneldela
rvolte.Undieusansrcompenseni
chtiment,undieusourdestlaseule
imaginationreligieusedesrvolts.Maisalors
queVignymaudiralesilencedeladivinit,
picurejugeque,puisqu'ilfautmourir,le
silencedel'hommeprparemieuxcedestin
quelesparolesdivines.Lelongeffortdece
curieuxesprits'puiseleverdesmurailles
autourdel'homme,remantelerlacitadelleet
touffersansmercil'irrpressiblecride
l'espoirhumain.Alors,cereplistratgique
tantaccompli,alorsseulement,picure,
commeundieuaumilieudeshommes,
chanteravictoiredansunchantquimarque
4528/5000
bienlecaractredfensifdesarvolte.J'ai
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painItisthehappinessofthestones.Inorder
toescapedestiny,inanadmirable[47]
movementthatwillbefoundinourgreat
classics,EpicurekillssensibilityAndatfirstthe
firstcryofsensibilitywhichishope.Whatthe
Greekphilosophersaysofthegodscannotbe
understoodotherwise.Allthemisfortunesof
menarisefromthehopewhichdrawsthemfrom
thesilenceofthecitadel,whichthrowsthemon
therampartsintheexpectationofsalvation.
Theseunreasonablemovementshavenoother
effectthantoreopencarefullywounded
wounds.ThisiswhyEpicurusdoesnotdenythe
gods,hekeepsthemaway,butsovertiginously,
thatthesoulhasnootherissuethantore
immerseitself."Beingblessedandimmortalhas
nobusinessandcreatesnoone.AndLucretius,
adding,"Itisincontestablethatthegods,by
theirverynature,enjoyimmortalityinthemidst
ofthemostprofoundpeace,foreigntoour
affairsfromwhichtheyarequitedetached.Let
usthenforgetthegods,neverthinkofit,and
neitheryourthoughtsofthedaynoryour
dreamsofthenightwillcauseyoutrouble.
Theeternalthemeofrevoltwillbefoundlater,
butwithimportantnuances.Agodwithout
rewardorpunishment,adeafgodistheonly
religiousimaginationoftherebels.Butwhile
Vignycursethesilenceofthedivinity,Epicurus
judgesthat,sinceitisnecessarytodie,the
silenceofmanpreparesbetterforthisdestiny
thanthedivinewords.Thelongeffortofthis
curiousspiritisexhaustedbytheraisingofwalls
aroundman,bytheremodelingofthecitadel,
andbytheuncontrollablecryofhumanhope.
Then,thisstrategicwithdrawalbeing
accomplished,thenonlyEpicurus,likeagod
amongmen,willsingavictoryinasongthat
clearlymarksthedefensivecharacterofhis
revolt."Ihavethwartedyourpitfalls,OGod,and
Ihaveclosedallthewaysbywhichyoucould
reachme.Wewillnotletourselvesbe
overcomeeitherbyyouorbyanyevilforce.And
whenthehouroftheinevitabledeparturehas
struck,ourcontemptforthosewhoclingtolifein
vainwillburstforthinthisbeautifulsong:Ah!
Thatworthilywehavelived!"
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bonheurpossible.Illuifautcependant
admettrequelesatomesnes'agrgentpas
seulset,pluttquedeconsentiruneloi
suprieureet,pourfinir,audestinqu'ilveutnier,
iladmetunmouvementfortuit,leclinamen,
selonlequellesatomesserencontrentet
s'accrochent.Dj,remarquonsle,seposele
grandproblmedestempsmodernes,o
l'intelligencedcouvrequesoustrairel'homme
audestinrevientlelivrerauhasard.C'est
pourquoielles'efforcedeluiredonnerun
destin,historiquecettefois.Lucrcen'enest
pasl.

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II.
LARVOLTEMTAPHYSIQUE
LESFILSDECAIN
Larvoltemtaphysiqueproprementdite
n'apparatdansl'histoiredesides,defaon
cohrente,qu'lafinduXVIIIesicle.Les
tempsmoderness'ouvrentalorsdansun
grandbruitdemuraillescroules.Mais,
partirdecemoment,sesconsquencesse
droulentdefaonininterrompue,etiln'est
pasexagrdepenserqu'ellesontmodel
l'histoiredenotretemps.Estcedirequela
rvoltemtaphysiquen'apaseudesens
avantcettedate?Sesmodlessontpourtant
bienlointains,puisquenotretempsaimese
direpromthen.Maisl'estilvraiment?
Lespremiresthogoniesnousmontrent
Promtheenchanunecolonne,surles
confinsdumonde,martyrternelexclu
jamaisd'unpardonqu'ilrefusedesolliciter.
Eschyleaccrotencorelastatureduhros,le
crelucide(nulmalheurviendrasurmoique
jenel'aieprvu),lefaitcriersahainede
touslesdieuxet,leplongeantdansune
orageusemerdedsespoirfatal,l'offrepour
finirauxclairsetlafoudre:Ah!voyez
l'injusticequej'endure!
OnnepeutdoncdirequelesAnciensaient
ignorlarvoltemtaphysique.Ilsont
dress,bienavantSatan,unedouloureuseet
nobleimageduRebelle[44]etnousont
donnleplusgrandmythedel'intelligence
rvolte.L'inpuisablegniegrec,quiafaitla
partsigrandeauxmythesdel'adhsionetde
lamodestie,asudonner,cependant,son
modlel'insurrection.Sanscontredit,
quelquesunsdestraitspromthensrevivent
encoredansl'histoirervoltequenous
vivons:laluttecontrelamort,(J'aidlivr
leshommesdel'obsessiondelamort),le
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II.
THEMETAPHYSICALREVOLT
THESONOFCAIN
Themetaphysicalrevolt,properlyspeaking,did
notappearinthehistoryofideasinacoherent
wayuntiltheendoftheeighteenthcentury.
Moderntimesthenopeninagreatnoiseof
collapsedwalls.Butfromthismomenton,its
consequencesareuninterrupted,anditisno
exaggerationtothinkthattheyhaveshapedthe
historyofourtime.Doesthismeanthatthe
metaphysicalrevoltdidnotmakesensebefore
thatdate?Hismodels,however,arevery
distant,sinceourtimelikestocallitselfa
Promethean.Butisitreallyso?
ThefirsttheogoniesshowusPrometheus
chainedtoacolumn,ontheconfinesofthe
world,eternalmartyrforeverexcludedfroma
pardonwhichherefusestosolicit.Aeschylus
stillincreasesthehero'sstature,createshim
lucid("nomisfortunewillcomeuponmethatI
havenotforeseenit"),makeshimcryouthis
hatredofallthegodsandplunginghiminto"a
stormyseaofdespairFatal,"theoffertoend
withlightningandlightning:"Ah!Seethe
injusticeIendure!"
Itcannotthereforebesaidthattheancients
ignoredthemetaphysicalrevolt.Theysetup,
longbeforeSatan,apainfulandnobleimageof
theRebel[44]andgaveusthegreatestmythof
rebelliousintelligence.Theinexhaustible
Greekgenius,whohasgivensogreatashare
tothemythsofadhesionandmodesty,has
succeeded,however,ingivingitsmodelto
insurrection.Undoubtedly,someofthe
Prometheanfeaturesstillreliveintherevolted
historywelivein:thestruggleagainstdeath("I
havedeliveredmenfromtheobsessionof
death"),messianism,Theblindhope"),
philanthropy("EnemyofZeus...forhaving
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leshommesdel'obsessiondelamort),le
messianisme,(J'aiinstalleneuxles
aveuglesespoirs),laphilanthropie,(
EnnemideZeus...pouravoirtropaimles
hommes).
MaisonnepeutoublierquelePromthe
portefeu,derniertermedelatrilogie
eschylienne,annonaitlergnedurvolt
pardonn.LesGrecsn'envenimentrien.
Dansleursaudaceslesplusextrmes,ils
restentfidlescettemesure,qu'ilsavaient
difie.Leurrebellenesedressepascontre
lacrationtoutentire,maiscontreZeusqui
n'estjamaisquel'undesdieux,etdontles
jourssontmesurs.Promtheluimmeest
undemidieu.Ils'agitd'unrglementde
comptesparticulier,d'unecontestationsurle
bien,etnond'unelutteuniverselleentrele
mal.etlebien.
C'estquelesAnciens,s'ilscroyaientau
destin,croyaientd'abordlanature,
laquelleilsparticipaient.Servoltercontrela
naturerevientservoltercontresoimme.
C'estlattecontrelesmurs.Laseulervolte
cohrenteestalorslesuicide.Ledestingrec
luimmeestunepuissanceaveuglequise
subitcommeonsubitlesforcesnaturelles.
LesommetdeladmesurepourunGrecest
defairebattredevergeslamer,foliede
barbare.LeGrecpeintsansdoutela
dmesure,puisqu'elleexiste,niaisilluidonne
saplace,etparlunelimite.Ledfid'Achille
aprslamortdePatrocle,lesimprcations
deshrostragiquesmaudissantleurdestin
n'entranentpaslacondamnationtotale.
Oedipe[45]saitqu'iln'estpasinnocent.Ilest
coupablemalgrlui,ilfaitaussipartiedu
destin.Ilseplaint,maisneprononcepasles
parolesirrparables.Antigoneellemme,si
elleservolte,c'estaunomdelatradition,
pourquesesfrrestrouventlereposdansla
tombe,etquelesritessoientobservs.En
uncertainsens,ils'agitavecelled'unervolte
ractionnaire.Larflexiongrecque,cette
penseauxdeuxvisages,laissepresque
toujourscourirencontrechant,derrireses
mlodieslesplusdsespres,laparole
ternelled'Oedipequi,aveugleetmisrable,
reconnatraquetoutestbien.Leouis'qui
libreaunon.MmelorsquePlatonprfigure
avecCalliclsletypevulgairedu
nietzschen,mmelorsqueceluicis'crie:
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philanthropy("EnemyofZeus...forhaving
lovedmentoomuch").
Butwecannotforgetthatthe"Prometheus
bearsfire",thelasttermoftheEschylliantrilogy,
announcedthereignofthepardonedrevolt.The
Greeksdidnotchangeanything.Intheirmost
extremedaring,theyremainfaithfultothis
measure,whichtheyhaddeified.Theirrebel
doesnotstandagainstthewholecreation,but
againstZeus,whoisonlyoneofthegods,and
whosedaysaremeasured.Prometheushimself
isademigod.Itisaparticularsettlementof
accounts,adisputeovertheproperty,andnota
universalstrugglebetweenevil.Andgood.
Itisbecausetheancients,iftheybelievedin
destiny,believedfirstinnature,inwhichthey
participated.Torevoltagainstnatureistorevolt
againstoneself.It'stheheadagainstthewalls.
Theonlycoherentrevoltisthensuicide.The
Greekdestinyitselfisablindpowerwhich
undergoesthenaturalforces.Thesummitof
excessforaGreekistobeattheseawiththe
rodofbarbarianfolly.TheGreekpaints
undoubtedlytheexcess,sinceitexists,butit
givesititsplace,andthusalimit.Thechallenge
ofAchillesafterthedeathofPatroclus,the
imprecationsofthetragicheroescursingtheir
destinydonotleadtototalcondemnation.
Oedipusknowsthatheisnotinnocent.Heis
guiltydespitehimself,heisalsopartofdestiny.
Hecomplains,butdoesnotutterirreparable
words.Antigoneherself,ifsherevolts,itisinthe
nameoftradition,thatherbrothersmayfindrest
inthetomb,andthattheritesbeobserved.Ina
certainsense,itisaquestionofareactionary
revolt.Greekreflection,thisthoughtonboth
faces,almostalwaysrunscountertothesong,
behinditsmostdesperatemelodies,theeternal
wordofOedipus,who,blindandmiserable,will
recognizethatalliswell.Theyesequalsitselfto
no.EvenwhenPlatoprefigureswithCallicles
thevulgartypeoftheNietzschean,evenwhen
heexclaims:"Butletamanappearwhohasthe
naturalnesstobe...heescapes,treadsonhis
feetOurformulas,oursorceries,our
incantationsandtheselaws,allofwhich,
withoutexception,arecontrarytonature.Our
slavehasrebelledandprovedhimselfmaster,
"eventhen,hepronouncesthewordofnature,if
herefusesthelaw.
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nietzschen,mmelorsqueceluicis'crie:
Maisquevienneparatreunhommeayantle
naturelqu'ilfaut...ils'chappe,ilfouleaux
piedsnosformules,nossorcelleries,nos
incantationsetcesloisqui,toutes,sans
exception,sontcontraireslanature.Notre
esclaves'estinsurgets'estrvlmatre,
mmealors,ilprononcelemotdenature,s'il
refuselaloi.
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sdontlepremierestlamesure.Ons'explique
ainsilecurieuxmlangedefrocitetd'indul
gencequ'onrespiredanslemythegrec.
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Itisbecausethemetaphysicalrevoltsupposes
asimplifiedviewofcreation,whichtheGreeks
couldnothave.Therewasnotforthemthe
gods,ononeside,andontheother,men,but
degreesfromthelattertothefirst.Theideaof
innocenceopposedtoguilt,thevisionofan
entirehistorysummedupinthestruggleofgood
andevil,wasforeigntothem.Intheiruniverse
therearemorefaultsthancrimes,theonly
definitivecrimebeingexcess.Inthetotally
historicalworldthatthreatenstobeours,there
arenomorefaults,onthecontrary,thereare
onlycrimes
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Danslemondetotalementhistoriquequi
menaced'trelentre,iln'yaplusdefautes,
aucontraire,iln'yaquedescrimesdontle
premierestlamesure.Ons'expliqueainsile
curieuxmlangedefrocitetd'indulgence
qu'onrespiredanslemythegrec.LesGrecs
n'ontjamaisfaitdelapense,etcecinous
dgradeparrapporteux,[46]uncampre
tranch.Larvolte,aprstout,nes'imagine
quecontrequelqu'un.Lanotiondudieu
personnel,crateuretdoncresponsablede
touteschoses,donneseulesonsensla
protestationhumaine.Onpeutdireainsiet,
sansparadoxe,quel'histoiredelarvolteest,
danslemondeoccidental,insparablede
celleduchristianisme.Ilfautattendreeneffet
lesderniersmomentsdelapenseantique
pourvoirlarvoltecommencertrouverson
langage,chezdespenseursdetransition,et
chezpersonneplusprofondmentquechez
picureetLucrce.
L'affreusetristessed'picurerenddjunson
nouveau.Ellenat,sansdoute,d'une
angoissedelamortquin'estpastrangre
l'espritgrec.Maisl'accentpathtiqueque
prendcetteangoisseestrvlateur.On
peuts'assurercontretoutessortesdechoses
maisencequiconcernelamort,nous
demeuronstouscommeleshabitantsd'une
citadelledmantele.Lucrceprcise:La
substancedecevastemondeestrserve
lamortetlaruine.Pourquoidoncre
mettrelajouissanceplustard?D'attente
enattente,ditpicure,nousconsumonsnotre
vieetnousmouronstouslapeine.Ilfaut
doncjouir.Maisquelletrangejouissance!
Elleconsisteaveugler'lesmursdela
citadelle,s'assurerlepainetl'eau,dans
l'ombresilencieuse.Puisquelamortnous
menace,ilfautdmontrerquelamortn'est
rien.CommepictteetMarcAurle,picure
exilelamortdel'tre.Lamortn'estrien
notregard,carcequiestdissousest
incapabledesentir,etcequinesentpoint
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Inthetotallyhistoricalworldthatthreatenstobe
ourown,therearenomorefaultsonthe
contrary,thereareonlycrimeswhosefirst
measureistheone.Thisexplainsthecurious
mixtureofferocityandindulgenceintheGreek
myth.TheGreeksnevermadethought,andthis
degradesusinrelationtothem,[46]asquared
camp.Revolt,afterall,imaginesonlyagainst
someone.Thenotionofthepersonalgod,
creativeandthereforeresponsibleforallthings,
givesonlyitsmeaningtohumanprotest.Itmay
thusbesaid,andwithoutparadox,thatthe
historyofrevoltis,intheWesternworld,
inseparablefromthatofChristianity.Wemust
waitforthelastmomentsofancientthoughtto
seetherevoltbegintofinditslanguage,among
transitionalthinkers,andinpeoplemore
profoundlythaninEpicurusandLucretius.
TheterriblesadnessofEpicurusisalready
makinganewsound.Itarises,nodoubt,from
ananguishofdeathwhichisnotforeigntothe
Greekspirit.Butthepatheticaccentofthis
anguishisrevealing."Wecaninsureourselves
againstallsortsofthingsButasfarasdeathis
concerned,weallremainliketheinhabitantsof
adismantledcitadel.Lucretiusexplains:"The
substanceofthisvastworldisreservedfor
deathandruin.Why,then,restorepleasureto
later?"Waitingwaiting,"saysEpicurus,"we
consumeourlivesandwealldietosorrow.So
wemustenjoy.Butwhatastrangepleasure!It
consistsinblindingthewallsofthecitadel,in
securingbreadandwater,inthesilentshade.
Sincedeaththreatensus,wemustprovethat
deathisnothing.LikeEpictetusandMarcus
Aurelius,Epicurusexilesthedeathofbeing.
"Deathisnothingtous,forwhatisdissolvedis
incapableoffeeling,andwhatdoesnotfeelis
nothingforus.Isitnothingness?No,because
everythingismatterinthisworldanddyingonly
meansreturningtotheelement.Beingisthe
stone.Thesingularvoluptuousnessofwhich
Epicurusspeaksliesaboveallintheabsenceof
painItisthehappinessofthestones.Inorder
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incapabledesentir,etcequinesentpoint
n'estrienpournous.Estcelenant?Non,
cartoutestmatireencemondeetmourir
signifieseulementretournerl'lment.
L'tre,c'estlapierre.Lasingulirevolupt
dontparlepicurersidesurtoutdans
l'absencededouleurc'estlebonheurdes
pierres.Pourchapperaudestin,dansun
admirable[47]mouvementqu'onretrouvera
cheznosgrandsclassiques,picuretuela
sensibilitetd'abordlepremiercridela
sensibilitquiestl'esprance.Cequele
philosophegrecditdesdieuxnes'entendpas
autrement.Toutlemalheurdeshommesvient
del'esprancequilesarracheausilencedela
citadelle,quilesjettesurlesrempartsdans
l'attentedusalut.Cesmouvements
draisonnablesn'ontd'autreeffetquede
rouvrirdesplaiessoigneusementbandes.
C'estpourquoipicureneniepaslesdieux,il
lesloigne,maissivertigineusement,que
l'men'aplusd'autreissuequedes'emmurer
nouveau.L'trebienheureuxetimmortel
n'apointd'affaireetn'encreapersonne.Et
Lucrce,renchrissant:Ilestincontestable
quelesdieux,parleurnaturemme,jouissent
del'immortalitaumilieudelapaixlaplus
profonde,trangersnosaffairesdontilssont
toutfaitdtachs.Oublionsdoncles
dieux,n'ypensonsjamaisetnivospenses
dujournivossongesdelanuitnevous
causerontdetroubles.
Onretrouveraplustard,maisavecdes
nuancesimportantes,cethmeterneldela
rvolte.Undieusansrcompenseni
chtiment,undieusourdestlaseule
imaginationreligieusedesrvolts.Maisalors
queVignymaudiralesilencedeladivinit,
picurejugeque,puisqu'ilfautmourir,le
silencedel'hommeprparemieuxcedestin
quelesparolesdivines.Lelongeffortdece
curieuxesprits'puiseleverdesmurailles
autourdel'homme,remantelerlacitadelleet
touffersansmercil'irrpressiblecride
l'espoirhumain.Alors,cereplistratgique
tantaccompli,alorsseulement,picure,
commeundieuaumilieudeshommes,
chanteravictoiredansunchantquimarque
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bienlecaractredfensifdesarvolte.J'ai
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painItisthehappinessofthestones.Inorder
toescapedestiny,inanadmirable[47]
movementthatwillbefoundinourgreat
classics,EpicurekillssensibilityAndatfirstthe
firstcryofsensibilitywhichishope.Whatthe
Greekphilosophersaysofthegodscannotbe
understoodotherwise.Allthemisfortunesof
menarisefromthehopewhichdrawsthemfrom
thesilenceofthecitadel,whichthrowsthemon
therampartsintheexpectationofsalvation.
Theseunreasonablemovementshavenoother
effectthantoreopencarefullywounded
wounds.ThisiswhyEpicurusdoesnotdenythe
gods,hekeepsthemaway,butsovertiginously,
thatthesoulhasnootherissuethantore
immerseitself."Beingblessedandimmortalhas
nobusinessandcreatesnoone.AndLucretius,
adding,"Itisincontestablethatthegods,by
theirverynature,enjoyimmortalityinthemidst
ofthemostprofoundpeace,foreigntoour
affairsfromwhichtheyarequitedetached.Let
usthenforgetthegods,neverthinkofit,and
neitheryourthoughtsofthedaynoryour
dreamsofthenightwillcauseyoutrouble.
Theeternalthemeofrevoltwillbefoundlater,
butwithimportantnuances.Agodwithout
rewardorpunishment,adeafgodistheonly
religiousimaginationoftherebels.Butwhile
Vignycursethesilenceofthedivinity,Epicurus
judgesthat,sinceitisnecessarytodie,the
silenceofmanpreparesbetterforthisdestiny
thanthedivinewords.Thelongeffortofthis
curiousspiritisexhaustedbytheraisingofwalls
aroundman,bytheremodelingofthecitadel,
andbytheuncontrollablecryofhumanhope.
Then,thisstrategicwithdrawalbeing
accomplished,thenonlyEpicurus,likeagod
amongmen,willsingavictoryinasongthat
clearlymarksthedefensivecharacterofhis
revolt."Ihavethwartedyourpitfalls,OGod,and
Ihaveclosedallthewaysbywhichyoucould
reachme.Wewillnotletourselvesbe
overcomeeitherbyyouorbyanyevilforce.And
whenthehouroftheinevitabledeparturehas
struck,ourcontemptforthosewhoclingtolifein
vainwillburstforthinthisbeautifulsong:Ah!
Thatworthilywehavelived!"
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bonheurpossible.Illuifautcependant
admettrequelesatomesnes'agrgentpas
seulset,pluttquedeconsentiruneloi
suprieureet,pourfinir,audestinqu'ilveutnier,
iladmetunmouvementfortuit,leclinamen,
selonlequellesatomesserencontrentet
s'accrochent.Dj,remarquonsle,seposele
grandproblmedestempsmodernes,o
l'intelligencedcouvrequesoustrairel'homme
audestinrevientlelivrerauhasard.C'est
pourquoielles'efforcedeluiredonnerun
destin,historiquecettefois.Lucrcen'enest
pasl.

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Lucrce,seuldesontemps,vapousser
beaucoupplusloincettelogiqueetlafaire
dboucherdanslarevendicationmoderne.Il
n'ajouterien,surlefond,picure.Ilrefuse,
luiaussi,toutprinciped'explicationquine
tombepassouslesens.L'atomen'estquele
dernierrefugeol'tre,renduseslments
premiers,poursuivraunesorted'immortalit
sourdeetaveugle,demortimmortelle,qui,
pourLucrce,commepourpicure,figurele
seulbonheurpossible.Illuifautcependant
admettrequelesatomesnes'agrgentpas
seulset,pluttquedeconsentiruneloi
suprieureet,pourfinir,audestinqu'ilveut
nier,iladmetunmouvementfortuit,le
clinamen,selonlequellesatomesse
rencontrentets'accrochent.Dj,
remarquonsle,seposelegrandproblme
destempsmodernes,ol'intelligence
dcouvrequesoustrairel'hommeaudestin
revientlelivrerauhasard.C'estpourquoi
elles'efforcedeluiredonnerundestin,
historiquecettefois.Lucrcen'enestpasl.
Sahainedudestinetdelamortsesatisfaitde
cetteterreivreolesatomesfontl'trepar
accident,etol'tre,paraccident,sedissipe
enatomes.Maissonvocabulairetmoigne
pourtantd'unesensibilitnouvelle.Lacitadelle
aveugledevientcampretranch.Mania
mundi,lesrempartsdumonde,sontunedes
expressionsclsdelarhtoriquedeLucrce.
Certes,lagrandeaffairedanscecampest,
defairetairel'esprance.Maisle
renoncementmthodiqued'picurese
transformeenuneascsefrmissantequise
couronneparfoisdemaldictions.Lapit,
pourLucrce,estsansdoutedepouvoir
toutregarder[49]d'unespritquerienne
trouble.Maiscetesprittremblecependant
del'injusticequiestfaitel'homme.Sousla
pressiondel'indignation,denouvellesnotions
decrime,d'innocence,deculpabilitetde
chtimentcourenttraverslegrandpome
surlanaturedeschoses.Onyparledu
premiercrimedelareligion,Iphignieetson
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Lucretius,aloneofhistime,willpushthislogic
muchfurtherandbringitintothemodern
demand.Headdsnothinginsubstanceto
Epicurus.He,too,refusesanyprincipleof
explanationwhichdoesnotfallunderthe
senses.Theatomisbutthelastrefugewhere
thebeing,restoredtoitsfirstelements,will
pursueakindofdeadandblindimmortality,
immortaldeath,whichforLucretius,asfor
Epicurus,istheonlyhappinesspossible.He
must,however,admitthatatomsdonot
aggregatealone,and,ratherthanconsenttoa
superiorlawandultimatelytothedestinywhich
hewishestodeny,headmitsafortuitous
movement,theclinamen,accordingtowhich
Theatomsmeetandcling.Already,letus
remark,therearisesthegreatproblemof
moderntimes,inwhichtheintelligence
discoversthattosubtractmanfromfateisto
givehimuptochance.Thatiswhyitistryingto
restoreitsdestiny,thistimehistoric.Lucreceis
notthere.Hishatredofdestinyandofdeathis
satisfiedwiththisdrunkenland,whereatoms
aremadeaccidentally,andbyaccidentthe
beingisdissipatedintoatoms.Buthis
vocabularyneverthelesstestifiestoanew
sensibility.Theblindcitadelbecomesan
entrenchedcamp.ManiaMundi,therampartsof
theworld,areoneofthekeyexpressionsof
Lucretius'srhetoric.Tobesure,thegreataffair
inthiscampistosilencehope.Butthe
methodicalrenunciationofEpicurusis
transformedintoaquiveringasceticismwhich
sometimescrownsitselfwithmaledictions.
Piety,forLucretius,isundoubtedly"abletolook
ateverythingwithamindthatnothingdisturbs."
Butthisspirittrembleswiththeinjusticethatis
donetoman.Underthepressureofindignation,
newnotionsofcrime,innocence,guiltand
punishmentrunthroughthegreatpoemabout
thenatureofthings.Itspeaksofthe"firstcrime
ofreligion",Iphigeniaanditsinnocence
slaughteredOfthisdivinetrait,which"often
passesbythesideoftheguilty,and,by
unrighteouspunishment,deprivestheinnocent
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premiercrimedelareligion,Iphignieetson
innocencegorgedecetraitdivinqui
souventpassectdescoupablesetva,par
unchtimentimmrit,priverdelaviedes
innocents.SiLucrceraillelapeurdes
chtimentsdel'autremonde,cen'estpoint,
commepicure,danslemouvementd'une
rvoltedfensive,maisparunraisonnement
agressif:pourquoilemalseraitilchti,
puisquenousvoyonsassez,dsmaintenant,
quelebienn'estpasrcompens?
picureluimme,dansl'popedeLucrce,
deviendralerebellemagnifiquequ'iln'tait
pas.Alorsqu'auxyeuxdetous,l'humanit
tranaitsurterreunevieabjecte,crasesous
lepoidsd'unereligiondontlevisagese
montraitduhautdesrgionsclestes,
menaantlesmortelsdesonaspecthorrible,
lepremier,unGrec,unhomme,osaleverses
yeuxmortelscontreelle,etcontreellese
dresser...Etparl,lareligionestsontour
renverseetfouleauxpieds,etnous,la
victoirenouslvejusqu'auxcieux.Onsent
iciladiffrencequ'ilpeutyavoirentrece
blasphmenouveauetlamaldictionantique.
Leshrosgrecspouvaientdsirerdevenirdes
dieux,maisenmmetempsquelesdieux
djexistants.Ils'agissaitalorsd'une
promotion.L'hommedeLucrce,aucontraire,
procdeunervolution.Enniantlesdieux
indignesetcriminels,ilprendluimmeleur
place.Ilsortducampretranchetcommence
lespremiresattaquescontreladivinitau
nomdeladouleurhumaine.Dansl'univers
antique,lemeurtreestl'inexplicableet[50]
l'inexpiable.ChezLucrce,dj,lemeurtrede
l'hommen'estqu'unerponseaumeurtre
divin.Etcen'estpasunhasardsilepome
deLucrceseterminesuruneprodigieuse
imagedesanctuairesdivinsgonflsdes
cadavresaccusateursdelapeste.
Celangagenouveaunepeutsecomprendre
sanslanotiond'undieupersonnelqui
commenceseformerlentementdansla
sensibilitdescontemporainsd'picure,etde
Lucrce.C'estaudieupersonnelquela
rvoltepeutdemanderpersonnellementdes
comptes.Dsqu'ilrgne,ellesedresse,dans
sarsolutionlaplusfaroucheetprononcele
nondfinitif.AvecCan,lapremirervolte
concideaveclepremiercrime.L'histoirede
larvolte,tellequenouslavivonsaujourd'hui,
4740/5000
estbienpluscelledesenfantsdeCanque
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unrighteouspunishment,deprivestheinnocent
oflife."IfLucretiusmocksthefearofthe
punishmentsoftheotherworld,itisnot,like
Epicurus,inthemovementofadefensiverevolt,
butbyaggressivereasoning:whyshouldevilbe
chastised,sinceweseeEnough,rightnow,that
goodisnotrewarded?
Epicurushimself,intheepicofLucretius,will
becomethemagnificentrebelhewasnot."In
theeyesofall,humanitydraggedontheearth
anabjectlife,crushedundertheweightofa
religionwhosefaceshoweditselffromthe
heavenlyregions,threateningthemortalswith
itshorribleaspect,thefirst,aGreek,aman,
daredtoraisehismortaleyesagainsther,and
againsthertorise...Andbythat,religionisin
itsturnoverthrownandtrampledunderfoot,and
we,victory,liftusuptoheaven.Hereone
sensesthedifferencebetweenthisnew
blasphemyandtheancientcurse.TheGreek
heroesmightdesiretobecomegods,butatthe
sametimeasthegodsalreadyexisting.Itwasa
promotion.ThemanofLucretius,onthe
contrary,proceededtoarevolution.Bydenying
theunworthyandcriminalgods,hehimself
takestheirplace.Heleavestheentrenched
campandbeginsthefirstattacksagainstthe
divinityinthenameofhumanpain.Inthe
ancientuniverse,murderistheinexplicableand
theinexpiable.InLucretius,themurderofman
isbutananswertodivinemurder.Anditisnota
hardshipifthepoemofLucretiusendsona
prodigiousimageofdivinesanctuariesswollen
fromthecorpsesaccusingtheplague.
Thisnewlanguagecannotbeunderstood
withoutthenotionofapersonalgodwhich
beginstoformslowlyinthesensibilityofthe
contemporariesofEpicurusandLucretius.Itis
tothepersonalgodthattherevoltcan
personallydemandaccounts.Assoonashe
reigns,herises,inhismostfierceresolutionand
pronouncesthenondefinitive.WithCain,the
firstrevoltcoincideswiththefirstcry.Thehistory
oftherevolt,asweseeittoday,ismuchmore
thatofthechildrenofCainthanofthedisciples
ofPrometheus.Inthissense,itistheGodofthe
OldTestament,aboveall,whowillmobilizethe
revoltedenergy.Conversely,onemustsubmitto
theGodofAbraham,IsaacandJacobwhen
onehastraveled,likePascal,thecareerofthe
revoltedintelligence.Thesoulthatdoubtsmost
aspirestothegreatestJansenism.
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Decepointdevue,leNouveauTestament
peuttreconsidrcommeunetentativede
rpondre,paravance,touslesCandumon
de,enadoucissantlafiguredeDieu,eten
suscitantunintercesseurentreluietl'homme.
LeChristestvenursoudredeuxproblmes
principaux,lemaletlamort,quisont
prcismentlesproblmesdesrvolts.Sa
solutionaconsistd'abordlesprendreen
charge.Ledieuhommesouffreaussi,avec
patience.Lemalnilamortneluisontplus
absolumentimputables,puisqu'ilestdchir
etmeurt.LanuitduGolgothan'aautant
d'importancedansl'histoiredeshommesque
parcequedanscestnbresladivinit,
abandonnantostensiblementsesprivilges
traditionnels,[51]avcujusqu'aubout,
dsespoirinclus,l'angoissedelamort.On
s'expliqueainsileLamasabactanietledoute
affreuxduChristl'agonie.L'agonieserait
lgresielletaitsoutenueparl'espoir
ternel.Pourqueledieusoitunhomme,ilfaut
qu'ildsespre.Legnosticisme,quiestlefruit
d'unecollaborationgrcochrtienne,atent
pendantdeuxsicles,enractioncontrela
pensejudaque,d'accentuercemouvement.
Onconnatlamultiplicitd'intercesseurs
imaginsparValentin,parexemple.Maisles
onsdecettekermessemtaphysiquejouent
lemmerlequelesvritsintermdiaires
dansl'hellnisme.Ilsvisentdiminuer
l'absurditd'unttetteentrel'homme
misrableetledieuimplacable.C'estlerle,
enparticulier,dudeuximedieucruelet
belliqueuxdeMarcion.Cedmiurgeacr
lemondefinietlamort.Nousdevonslehar
enmmetempsquenousdevonsniersa
cration,parl'ascse,jusqu'ladtruire
grcel'abstinencesexuelle.Ils'agitdonc
d'uneascseorgueilleuseetrvolte.
Simplement,Marciondrivelarvolteversun
dieuinfrieurpourmieuxexalterledieu
suprieur.Lagnoseparsesorigines
grecquesresteconciliatriceettenddtruire
l'hritagejudaquedanslechristianisme.Elle
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Fromthispointofview,theNewTestamentcan
beseenasanattempttorespondinadvanceto
alltheCainoftheworldbysofteningthefigure
ofGodandbyarousinganintercessorbetween
himandman.Christcametosolvetwomain
problems,evilanddeath,whichareprecisely
theproblemsoftherebels.Itssolutionconsisted
firstofalloftakingcareofthem.Thegodman
alsosuffers,withpatience.Evilanddeathcan
nolongerbeattributedtohim,sinceheistorn
anddies.ThenightofGolgothaisasimportant
inthehistoryofmenasinthisdarknessthe
divinity,ostensiblyabandoningitstraditional
privileges,[51]livedtotheend,including
despair,anxietyofdeath.Thisexplainsthe
LamasabactaniandthefrightfuldoubtofChrist
inagony.Theagonywouldbeslightifsustained
byeternalhope.Forthegodtobeaman,he
mustdespair.Gnosticism,whichisthefruitofa
GrecoChristiancollaboration,hastriedfortwo
centuries,inreactionagainsttheJudaic
thought,toaccentuatethismovement.Weknow
themultiplicityofintercessesimaginedby
Valentin,forexample.Buttheeonsofthis
metaphysicalkermesseplaythesamepartas
theintermediatetruthsinHellenism.Theyaim
atdiminishingtheabsurdityofateteatete
betweenthemiserablemanandtheimplacable
god.Thisistherole,inparticular,ofthesecond
cruelandbellicosegodofMarcion.This
demurragecreatedthefiniteworldanddeath.
Wemusthatehimatthesametimethatwe
mustdenyhiscreation,throughasceticism,until
itisdestroyedbysexualabstinence.Itis
thereforeaproudandrebelliousasceticism.
Simply,Marcionderivestherevolttowardsan
inferiorgodtobetterexaltthehighergod.
GnosisbyitsGreekoriginsremainsconciliatory
andtendstodestroytheJewishheritagein
Christianity.Italsowishedtoavoidaugustinism
inadvance,insofarasitfurnishesargumentsfor
anyrevolt.ForBasilides,forexample,the
martyrshavesinned,andChristHimself,since
theysuffer.Thisisasingularidea,butone
whichseekstoremoveitsinjusticefrom
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l'hritagejudaquedanslechristianisme.Elle
aaussivouluviter,l'avance,l'augustinis
me,danslamesureoceluicifournitdes
argumentstoutervolte.PourBasilide,par
exemple,lesmartyrsontpch,etleChrist
luimme,puisqu'ilssouffrent.Idesingulire,
maisquiviseenleversoninjusticela
souffrance.lagrcetoutepuissanteet
arbitraire,lesgnostiquesontvouluseulement
substituerlanotiongrecqued'initiationqui
laissel'hommetoutesseschances.Lafoule
dessectes,chezlesgnostiquesdela
deuximegnration,traduitceteffortmultiple
etacharndelapensegrecquepourrendre
plusaccessiblelemondechrtien,etterses
raisonsunervoltequel'hellnisme[52]
considraitcommelepiredesmaux.Mais
l'gliseacondamnceteffortet,le
condamnant,elleamultiplilesrvolts.
DanslamesureolaracedeCanatriomph
deplusenplus,aulongdessicles,ilest
possiblededireainsiqueledieudel'Ancien
Testamentaconnuunefortuneinespre.Les
blasphmateurs,paradoxalement,font
revivreledieujalouxquelechristianisme
voulaitchasserdelascnedel'histoire.L'une
deleursaudacesprofondesatjustement
d'annexerleChristluimmeleurcamp,en
arrtantsonhistoireausommetdelacroixet
aucriamerquiprcdasonagonie.Ainsise
trouvaitmaintenuelafigureimplacabled'un
dieudehaine,mieuxaccordlacration
tellequelesrvoltslaconcevaient.Jusqu'
DostoevskietNietzsche,larvoltene
s'adressequ'unedivinitcruelleet
capricieuse,cellequiprfre,sansmotif
convaincant,lesacrificed'AbelceluideCan
etqui,parl,provoquelepremiermeurtre.
Dostoevski,enimagination,etNietzsche,en
fait,tendrontdmesurmentlechampdela
penservolteetdemanderontdescomptes
audieud'amourluimme.Nietzschetiendra
Dieupourmortdansl'medeses
contemporains.Ils'attaqueraalors,comme
4390/5000
Stirnersonprdcesseur,l'illusiondeDieu
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whichseekstoremoveitsinjusticefrom
suffering.Totheallpowerfulandarbitrarygrace,
theGnosticswantedonlytosubstitutethe
Greeknotionofinitiationwhichleavestomanall
hischances.Thecrowdofsectsinthesecond
generationGnosticstranslatesthismultipleand
relentlesseffortofGreekthoughttomakethe
Christianworldmoreaccessible,andtoremove
itsreasonsforarevoltthatHellenism[52]
Worseevils.ButtheChurchcondemnedthis
effortand,condemningit,multipliedtherebels.
TotheextentthattheraceofCainhas
triumphedmoreandmoreoverthecenturies,it
ispossibletosaythatthegodoftheOld
Testamenthasknownanunexpectedfortune.
Theblasphemers,paradoxically,revivethe
jealousgodwhomchristianitywantedtoexpel
fromthesceneofhistory.Oneoftheirprofound
audacitieswaspreciselytoannexChristhimself
totheircamp,stoppinghisstoryatthesummit
ofthecrossandthebittercrythatprecededhis
agony.Thuswasmaintainedtheimplacable
faceofagodofhatred,betteraccordedtothe
creationastherebelsconceivedit.Upto
DostoevskyandNietzsche,therevoltisdirected
onlytoacruelandcapriciousdivinity,which
prefers,withoutconvincingmotive,thesacrifice
ofAbeltothatofCainandwhich,Thefirst
murder.Dostoevsky,inimagination,and
Nietzsche,infact,willdisproportionatelyextend
thefieldofrebelliousthoughtanddemand
accountsofthegodoflovehimself.Nietzsche
willholdGodtodeathinthesoulofhis
contemporaries.Then,likehispredecessor
Stirner,hewillattacktheillusionofGod,who
lingers,undertheappearancesofmorality,in
thespiritofhisage.Buttothemthelibertine
thought,forexample,confineditselftodenying
thehistoryofChrist("thisflatnovel",according
toSade)andtomaintain,initsnegation,the
traditionOftheterriblegod.
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Tantquel'Occidentatchrtien,au
contraire,lesvangilesonttletruchement
entrelecieletlaterre.chaquecrisolitaire
dervolte,l'imagedelaplusgrandedouleur
taitprsente.PuisqueleChristavait
souffertceci,etvolontairement,aucune
souffrancen'taitplusinjuste,chaquedouleur
taitncessaire.[53]Enuncertainsens,
l'amreintuitionduchristianismeetson
pessimismelgitimequantaucurhumain,
c'estquel'injusticegnraliseestaussisatis
faisantepourl'hommequelajusticetotale.
Seullesacrificed'undieuinnocentpouvait
justifierlalongueetuniverselletorturede
l'innocence.SeulelasouffrancedeDieu,et
laplusmisrable,pouvaitallgerl'agoniedes
hommes.Sitout,sansexception,duciella
terre,estlivrladouleur,untrange
bonheurestalorspossible.
Maispartirdumomentolechristianisme,
ausortirdesapriodetriomphante,s'est
trouvsoumislacritiquedelaraison,dans
lamesureexacteoladivinitduChristat
nie,ladouleurestredevenuelelotdes
hommes.jsusfrustrn'estqu'uninnocentde
plus,quelesreprsentantsduDieu
d'Abrahamontsupplicispectaculairement.
L'abmequisparelematredesesclaves
s'ouvredenouveauetlarvoltecrietoujours
devantlafacemured'unDieujaloux.Les
penseursetlesartisteslibertinsontprpar
cenouveaudivorceenattaquant,avecles
prcautionsd'usage,lamoraleetladivinitdu
Christ.L'universdeCallotfigureassezbience
mondedegueuxhallucinantsdontle
ricanement,d'abordsouscape,finirapar
s'leverjusqu'aucielavecleDonJuande
Molire.Pendantlesdeuxsiclesqui
prparentlesbouleversements,lafois
rvolutionnairesetsacrilges,delafindu
XVIIIesicle,toutl'effortdelapenselibertine
seradefaireduChristuninnocent,ouun
niais,pourl'annexeraumondedeshommes,
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AslongastheWesthasbeenaChristian,on
thecontrary,thegospelshavebeenthe
intermediarybetweenheavenandearth.At
eachsolitarycryofrevolt,theimageofthe
greatestpainwaspresented.SinceChristhad
sufferedthis,andvoluntarily,nosufferingwas
moreunjust,everypainwasnecessary.[53]In
onesense,thebitterintuitionofChristianityand
itslegitimatepessimismaboutthehumanheart
isthatwidespreadinjusticeisassatisfyingto
manastotaljustice.Onlythesacrificeofan
innocentgodcouldjustifythelonganduniversal
tortureofinnocence.OnlythesufferingofGod,
andthemostmiserable,couldalleviatethe
agonyofmen.Ifeverything,withoutexception,
fromheaventoearth,isgivenovertopain,then
astrangehappinessispossible.
ButfromthemomentwhenChristianity,atthe
endofitstriumphantperiod,founditself
subjectedtothecriticismofreason,totheexact
extentinwhichthedivinityofChristwasdenied,
sorrowbecameagaintheLotofmen.Jesus
frustratedisonlyonemoreinnocent,whomthe
representativesoftheGodofAbrahamhave
spectacularlysupplicated.Theabysswhich
separatesthemasterfromtheslavesopens
againandtherevoltalwayscriesoutbeforethe
walledfaceofajealousGod.Libertinethinkers
andartistshavepreparedthisnewdivorceby
attacking,withtheusualprecautions,the
moralityanddivinityofChrist.Theuniverseof
Callotisafairlygoodexampleofthisworldof
hallucinatingbeggars,whoselaughter,atfirst
underacloak,willeventuallyrisetotheskywith
DonJuandeMoliere.Duringthetwocenturies
thatwerepreparingfortherevolutionaryand
sacrilegiousupheavalsofthelateeighteenth
century,thewholeeffortoflibertinethought
wouldbetomakeChristaninnocentorafool,
toannexittotheworldofMen,inwhatthey
haveofnobleorderisory.Thuswillbecleared
thegroundforthegreatoffensiveagainstan
enemyheaven.
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danscequ'ilsontdenobleoudedrisoire.
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II.
LARVOLTEMTAPHYSIQUE
LANGATIONABSOLUE
Historiquement,lapremireoffensive
cohrenteestcelledeSade,quirassembleen
uneseuleetnormemachinedeguerreles
argumentsdelapenselibertinejusqu'au
curMeslieretVoltaire.Sangationestaussi,
celavadesoi,laplusextrme.Delarvolte,
Sadenetirequelenonabsolu.Vingtsept
annesdeprisonnefontpaseneffetune
intelligenceconciliante.Unesilongue
claustrationengendredesvaletsoudes
tueursetparfois,danslemmehomme,les
deux.Sil'meestassezfortepourdifier,au
curdubagne,unemoralequinesoitpas
celledelasoumission,ils'agira,laplupartdu
temps,d'unemoralededomination.Toute
thiquedelasolitudesupposelapuissance.
cetitre,danslamesureotraitdefaon
atroceparlasocit,ilyrponditd'atroce
faon,Sadeestexemplaire.L'crivain,malgr
quelquescrisheureux,etleslouanges
inconsidresdenoscontemporains,est
secondaire.Ilestadmiraujourd'hui,avectant
d'ingnuit,pourdesraisonsolalittrature
n'arienvoir.
Onexalteenluilephilosopheauxfers,etle
premierthoriciendelarvolteabsolue.Il
pouvaitl'treeneffet.Aufonddesprisons,le
rveestsanslimites,laralitnefreinerien.
L'intelligencedansleschanesperdenlucidit
cequ'ellegagneenfureur.Saden'aconnu
qu'unelogique,celledessentiments.Iln'apas
fondunephilosophie,maispoursuivi[55]le
rvemonstrueuxd'unperscut.Ilsetrouve
seulementquecerveestprophtique.La
revendicationexaspredelalibertamen
Sadedansl'empiredelaservitudesasoif
dmesured'uneviedsormaisinterdites'est
assouvie,defureurenfureur,dansunrvede
destructionuniverselle.Enceciaumoins,
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II.
THEMETAPHYSICALREVOLT
THEABSOLUTENEGATION
Historically,thefirstcoherentoffensivewasthat
ofSade,whoassembledintoasingleand
enormousmachineofwartheargumentsof
libertinethoughttothecureMeslierand
Voltaire.Hisnegationisalso,ofcourse,the
mostextreme.Fromtherevolt,Sadeonlydraws
thenonabsolute.Twentysevenyearsinprison
donot,infact,haveaconciliatoryintelligence.
Suchalongclaustrationengendersvaletsor
killersandsometimes,inthesameman,both.If
thesoulisstrongenoughtoedifyamoralityin
theheartofthegalleyswhichisnotthatof
submission,itwillmostlybeamoralityof
domination.Everyethicofsolitudepresupposes
power.Tothisextent,totheextentthathewas
treatedatrociouslybysociety,herepliedin
atrociousfashion,Sadeisexemplary.The
writer,inspiteofsomehappycries,andthe
inconsideratepraisesofourcontemporaries,is
secondary.Itisadmiredtoday,withsomuch
ingenuousness,forreasonsinwhichliterature
hasnothingtodo.
Thephilosopherinchainsisexaltedinhim,and
thefirsttheoristofabsoluterevolt.Itcouldbe.In
thedepthsoftheprisons,thedreamislimitless,
realitydoesnotslowdownanything.The
intelligenceinthechainslosesinluciditywhatit
gainsinfury.Sadehasknownonlyonelogic,
thatoffeelings.Hehasnotfoundeda
philosophy,butpursuedthemonstrousdreamof
apersecutedman.Itonlyhappensthatthis
dreamisprophetic.Theexasperateddemand
forlibertyledSadeintotheempireofslavery
Hisimmensethirstforanowforbiddenlifehas
beenstirredfromfurytofuryinadreamof
universaldestruction.Inthisatleast,Sadeis
ourcontemporary.Letusfollowhiminhis
successivenegations.
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destructionuniverselle.Enceciaumoins,
Sadeestnotrecontemporain.Suivonsledans
sesngationssuccessives.
Unhommedelettres.
Sadeestilathe?Illedit,onlecroit,avantla
prison,dansleDialogueentreunprtreetun
moribondonhsiteensuitedevantsafureur
desacrilge.L'undesespluscruels
personnages,SaintFond,nenienullement
Dieu.Ilsebornedvelopperunethorie
gnostiquedumchantdmiurgeetentirer
lesconsquencesquiconviennent.Saint
Fond,diton,n'estpasSade.Non,sansdoute.
Unpersonnagen'estjamaisleromancierqui
l'acr.Ilyadeschances,cependant,pour
queleromanciersoittoussespersonnages
lafois.Or,touslesathesdeSadeposenten
principel'inexistencedeDieupourcetteraison
clairequesonexistencesupposeraitchezlui
indiffrence,mchancetoucruaut.Laplus
grandeuvredeSadeseterminesurune
dmonstrationdelastupiditetdelahaine
divines.L'innocenteJustinecourtsous
l'orageetlecriminelNoirceuiljurequ'ilse
convertirasielleestpargneparlafoudre
cleste.LafoudrepoignardeJustine,Noirceuil
triomphe,etlecrimedel'hommecontinuera
derpondreaucrimedivin.Ilyaainsiunpari
libertinquiestlarpliqueduparipascalien.
L'ide,aumoins,queSadesefaitdeDieuest
donccelled'unedivinitcriminellequicrase
[56]l'hommeetlenie.Quelemeurtresoitun
attributdivinsevoitassez,selonSade,dans
l'histoiredesreligions.Pourquoil'homme
seraitilalorsvertueux?Lepremiermouve
mentduprisonnierestdesauterdansla
consquenceextrme.SiDieutueetnie
l'homme,riennepeutinterdirequ'onnieettue
sessemblables.Cedficrispneressemble
enrienlangationtranquillequ'ontrouve
encoredansleDialguede1782.Iln'estni
tranquille,niheureux,celuiquis'crie:
Rienn'estmoi,rienn'estdemoietqui
conclut:Non,non,etlavertuetlevice,tout
seconfonddanslecercueil.L'idedeDieu
estselonluilaseulechosequ'ilnepuisse
pardonnerl'homme.Lemotpardonner
estdjsingulierchezceprofesseurde
tortures.Maisc'estluimmequ'ilnepeut
pardonneruneidequesavuedsespre
dumonde,etsaconditiondeprisonnier,
rfutentabsolument.Unedoublervolteva
dsormaisconduireleraisonnementde
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Amanofletters.
IsSadeatheist?Hesaysit,itisbelieved,before
theprison,intheDialoguebetweenapriestand
adyingmanHesitatesbeforeitsfuryof
sacrilege.Oneofhismostcruelpersonages,
SaintFond,doesnotdenyGodatall.He
confineshimselftodevelopingaGnostictheory
ofthewickeddemiurgeanddrawingthe
appropriateconclusionsfromit.SaintFond,itis
said,isnotSade.No,nodoubt.Acharacteris
neverthenovelistwhocreatedit.Thereare
chances,however,forthenovelisttobeallhis
charactersatonce.YetalltheatheistsofSade
poseinprincipletheinexistenceofGodforthis
clearreasonthathisexistencewouldimply
indifference,misfortune,orcruelty.Sade's
greatestworkendswithademonstrationof
divinestupidityandhatred.TheinnocentJustine
runsunderthestormandthecriminalNoirceuil
swearsthathewillbeconvertedifheisspared
bythecelestialthunder.LightningstabsJustine,
Blackceuiltriumphs,andthecrimeofmanwill
continuetorespondtodivinecrime.Thereis
thusalibertinebetwhichisthereplicaofthe
Pascalianbet.
Theidea,atleast,thatSademakesofGodis
thereforethatofacriminaldivinitywhich
crushesmananddeniesit.Thatmurderisa
divineattributeis,accordingtoSade,enoughin
thehistoryofreligions.Whyshouldmanthenbe
virtuous?Thefirstmovementoftheprisoneris
tojumpintotheextremeconsequence.IfGod
killsanddeniesman,nothingcanforbidanyone
todenyandkillhislikes.Thiscontrived
challengeresemblesnothingatallinthequiet
negationthatisstilltobefoundintheDialogue
of1782.Itisneithertranquilnorhappy,theone
whoexclaims:"Nothingismine,nothingIsnot
mine,"andconcludes,"No,no,andvirtueand
vice,everythingisconfoundedinthecoffin."
TheideaofGodis,inhisopinion,theonlything
"thathecannotpardon".Thewordforgiveness
isalreadysingularinthisprofessoroftorture.
Butitistohimselfthathecannotforgivean
ideawhichhisdesperateviewoftheworld,and
hisconditionasaprisoner,refuteabsolutely.A
doublerevoltwillnowleadSade'sreasoning:
againsttheorderoftheworldandagainst
himself.Sincethesetworevoltsare
contradictoryelsewherethaninthe
overwhelmedheartofapersecutedman,his
reasoningneverceasestobeambiguousor
legitimate,dependingonwhetheronestudiesit 2/3
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dsormaisconduireleraisonnementde legitimate,dependingonwhetheronestudiesit
4514/5000
Sade:contrel'ordredumondeetcontrelui inthelightoflogicorintheeffortofcompassion.

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Ilnieradoncl'hommeetsamoralepuisque
Dieulesnie.MaisilnieraDieuenmme
tempsquiluiservaitdecautionetdecomplice
jusqu'ici.Aunomdequoi?Aunomde
l'instinctleplusfortchezceluiquelahaine
deshommesfaitvivreentrelesmursd'une
prison:l'instinctsexuel.Qu'estcetinstinct?Il
est,d'unepart,lecrimmedelanature6,
et,d'autrepart,l'lanaveuglequiexigela
possessiontotaledestres,auprixmmede
leurdestruction.[57]SadenieraDieuaunom
delanaturelematrielidologiquedeson
tempslefournitalorsendiscoursmcanistes
etilferadelanatureunepuissancede
destruction.Lanature,pourlui,c'estlesexe
salogiqueleconduitdansununiverssansloi
oleseulmatreseral'nergiedmesuredu
dsir.Lestsonroyaumeenfivr,oil
trouvesesplusbeauxcris:Quesonttoutes
lescraturesdelaterrevisvisd'unseulde
nosdsirs!Leslongsraisonnementsoles
hrosdeSadedmontrentquelanaturea
besoinducrime,qu'illuifautdtruirepour
crer,qu'onl'aidedonccrerdsl'instanto
l'ondtruitsoimme,nevisentqu'fonderla
libertabsolueduprisonnierSade,trop
injustementcomprimpournepasdsirer
l'explosionquiferatoutsauter.Encela,il
s'opposesontemps:lalibertqu'ilrclame
n'estpascelledesprincipes,niaisdes
instincts.
Sadearvsansdouted'unerpublique
universelledontilnousfaitexposerleplanpar
unsagerformateur,Zam.Ilnousmontre
ainsiqu'unedesdirectionsdelarvoltedans
lamesureo,sonmouvements'acclrant,
ellesupportedemoinsenmoinsdelimites,
estlalibrationdumondeentier.Maistouten
luicontreditcervepieux.Iln'estpasl'amidu
genrehumain,ilhaitlesphilanthropes.
L'galitdontilparleparfoisestunenotion
mathmatique:l'quivalencedesobjetsque
sontleshommes,l'abjectegalitdes
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Hewillthereforedenymanandhismorality
sinceGoddeniesthem.ButhewilldenyGodat
thesametime,servinghimasguarantorand
accomplicehitherto.Inthenameofwhat?In
thenameofthestrongestinstinctintheone
whomthehatredofmenmakeslivebetween
thewallsofaprison:thesexualinstinct.Whatis
thisinstinct?Itis,ontheonehand,theverycry
ofnature,6and,ontheotherhand,theblind
impulsewhichdemandsthetotalpossessionof
beingsattheverycostoftheirdestruction.[57]
SadedeniesGodinthenameofnaturethe
ideologicalmaterialofhistimethenprovidesit
inmechanisticdiscoursesandhewillmake
natureapowerofdestruction.Nature,forhim,
issexHislogicleadshimintoalawlessworld
wheretheonlymasterwillbetheenormous
energyofdesire.Thereishisfeverishkingdom,
wherehefindshismostbeautifulcries:"What
areallthecreaturesoftheearthwithregardto
oneofourdesires!Thelongargumentsinwhich
theheroesofSadedemonstratethatnature
needscrime,thatitmustdestroyinorderto
create,thatitisthushelpedtocreatefromthe
momentwhenonedestroysoneself,Are
intendedonlytofoundtheabsolutefreedomof
theprisonerSade,toounjustlycompressed
nottodesiretheexplosionwhichwillblow
everythingup.Inthisheopposeshistime:the
libertywhichhedemandsisnotthatof
principles,butofinstincts.
Sadehasundoubtedlydreamedofauniversal
republic,theplanofwhichhehasshownusby
awisereformer,Zame.Itthusshowsusthat
oneofthedirectionsofrevoltinsofarasits
movementisaccelerating,itisbearinglessand
lesslimits,istheliberationofthewholeworld.
Buteverythingcontradictsthispiousdream.He
isnotthefriendofthehumanrace,hehates
philanthropists.Theequalityofwhichhe
sometimesspeaksisamathematicalnotion:the
equivalenceofobjectsthataremen,theabject
equalityofthevictims.Hewhopusheshis
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sontleshommes,l'abjectegalitdes
victimes.Celuiquipoussesondsirjusqu'au
bout,illuifauttoutdominer,sonvritable
accomplissementestdanslahaine.La
rpubliquedeSaden'apaslalibertpour
principe,maislelibertinage.Lajustice,crit
cesingulierdmocrate,n'apasd'existence
relle.Elleestladivinitdetoutesles
passions.
Riendeplusrvlateurcetgardquele
fameuxlibelle,luparDolmancdansla
PhilosophieduBoudoir,[58]etquiporteun
titrecurieux:Franais,encoreuneffortsi
vousvouleztrerpublicains.Pierre
Klossowski7araisondelesouligner,ce
libelledmontreauxrvolutionnairesqueleur
rpubliquereposesurlemeurtreduroide
droitdivinetqu'enguillotinantDieule21
janvier1793,ilssesontinterditjamaisla
proscriptionducrimeetlacensuredes
instinctsmalfaisants.Lamonarchie,enmme
tempsqu'ellemme,maintenaitl'idedeDieu
quifondaitleslois.LaRpublique,elle,se
tientdebouttouteseuleetlesmursdoivent
ytresanscommandements.Ilestpourtant
douteuxqueSade,commeleveutKlossowski,
aiteulesentimentprofondd'unsacrilgeet
quecettehorreurquasireligieusel'aitconduit
auxconsquencesqu'ilnonce.Bienplutt
tenaitilsesconsquencesd'abordetatil
aperuensuitel'argumentproprejustifierla
licenceabsoluedesmursqu'ilvoulait
demanderaugouvernementdesontemps.La
logiquedespassionsrenversel'ordre
traditionnelduraisonnementetplacela
conclusionavantlesprmisses.Ilsuffitpour
s'enconvaincred'apprcierl'admirable
successiondesophismesparlesquelsSade,
danscetexte,justifielacalomnie,levoletle
meurtre,etdemandequ'ilssoienttolrsdans
lacitnouvelle.
Pourtant,c'estalorsquesapenseestleplus
profonde.Ilrefuse,avecuneclairvoyance
exceptionnelleensontemps,l'alliance
prsomptueusedelalibertetdelavertu.La
libert,surtoutquandelleestlervedu
prisonnier,nepeutsupporterdelimites.Elle
estlecrimeouellen'estpluslalibert.Surce
pointessentiel,Saden'ajamaisvari.Cet
hommequin'aprchquedescontradictions
neretrouveunecohrence,etlaplus
absolue,qu'encequiconcernelapeine
capitale.Amateur[59]d'excutionsraffines,
thoricienducrimesexuel,iln'ajamaispu
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equalityofthevictims.Hewhopusheshis
desiretotheend,hemustdominateeverything,
histrueaccomplishmentisinhatred.The
republicofSadehasnotlibertyforprinciple,but
libertinism."Justice,"writesthissingular
democrat,"hasnorealexistence.Sheisthe
divinityofallpassions."
Nothingismorerevealinginthisrespectthan
thefamouslibelle,readbyDolmancinthe
PhilosophyoftheBoudoir,[58]andwhichbears
acurioustitle:French,anothereffortifyouwant
toberepublicans.PierreKlossowskiisrightto
pointoutthatthislibeldemonstratestothe
revolutionariesthattheirrepublicrestsonthe
murderofthekingofdivinerightandthatby
guillotiningGodonJanuary21,1793,they
foreverprohibitedtheproscriptionofthecrime
andThecensorshipofevilinstincts.The
monarchy,atthesametimeasitself,maintained
theideaofGod,whichfoundedthelaws.The
Republic,ontheotherhand,standsaloneand
mannersaretobewithoutcommandments.Itis
doubtful,however,thatSade,asKlossowski
wouldhaveit,hadtheprofoundfeelingof
sacrilege,andthatthisquasireligioushorror
hasledhimtotheconsequenceshestates.
Rather,heheldhisconsequencesfirst,andthen
hesawtheargumentthatjustifiedtheabsolute
licenseofmannerswhichhewishedtoaskof
thegovernmentofhisday.Thelogicofpassions
reversesthetraditionalorderofreasoningand
placestheconclusionbeforethepremises.Itis
sufficienttobeconvincedofthisbyappreciating
theadmirablesuccessionofsophismsbywhich
Sade,inthistext,justifiescalumny,theft,and
murder,anddemandsthattheybetoleratedin
thenewcity.
Yetitisthenthathisthoughtisdeepest.He
refuses,withanexceptionalclairvoyanceinhis
time,thepresumptuousallianceoflibertyand
virtue.Freedom,especiallywhenitisthe
prisoner'sdream,cannotbearlimits.Itisthe
crimewhereitisnolongerfreedom.Onthis
essentialpoint,Sadenevervaried.Thisman,
whohaspreachedonlycontradictions,findsa
coherence,andthemostabsolute,asfarasthe
capitalpunishmentisconcerned.Amateur[59]
ofrefinedexecutions,atheoreticianofsexual
crime,hewasneverabletoendurethelegal
crime,"Mynationaldetention,theguillotinein
frontofme,hasdonemeahundredtimesmore
harmthanIHadmadealltheBastilles
imaginable.Inthishorrorhedrewthecourage
tobepubliclymoderatedduringtheTerrorand
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thoricienducrimesexuel,iln'ajamaispu
supporterlecrimelgal,Madtention
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nationale,laguillotinesouslesyeux,m'afait
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tobepubliclymoderatedduringtheTerrorand
tointervenegenerouslyinfavorofamotherin
lawwhohadmadehimembalmer.Afewyears
later,Nodierhadtoclearlyrepress,without
knowingitperhaps,thepositionstubbornly
defendedbySade:"Tokillamaninthe
paroxysmofapassionisunderstandable.
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Lefairetuerparunautredanslecalmed'une
mditationsrieuse,etsousleprtexted'un
ministrehonorable,celanesecomprend
pas.Ontrouveicil'amorced'uneidequi
seradveloppeencoreparSade:celuiqui
tuedoitpayerdesapersonne.Sade,onle
voit,estplusmoralquenoscontemporains.
Maissahainepourlapeinedemortn'est
d'abordquelahained'hommesquicroient
assezleurvertuoucelledeleurcause,
pouroserpunir,etdfinitivement,alorsqu'ils
sonteuxmmescriminels.Onnepeutla
foischoisirlecrimepoursoietlechtiment
pourlesautres.Ilfautouvrirlesprisonsou
fairelapreuve,impossible,desavertu.
partirdumomentol'onacceptelemeurtre,
seraitceuneseulefois,ilfautl'admettre
universellement.Lecriminelquiagitselonla
naturenepeut,sansforfaiture,semettredu
ctdelaloi.Encoreuneffortsivous
vouleztrerpublicainsveutdire:
Acceptezlalibertducrime,seule
raisonnable,etentrezpourtoujoursenin
surrectioncommeonentredanslagrce.La
soumissiontotaleaumaldbouchealorsdans
unehorribleascsequidevaitpouvanterla
rpubliquedeslumiresetdelabont
naturelle.Celleci,dontla[60]premire
meute,paruneconcidencesignificative,
avaitbrllemanuscritdesCentvingt
journesdeSodome,nepouvaitmanquerde
dnoncercetteliberthrtiqueetjeter
nouveauentrequatremursunpartisansi
compromettant.Elleluidonnait,dumme
coup,l'affreuseoccasiondepousserplus
loinsalogiquervolte.
Larpubliqueuniverselleaputreunrve
pourSade,jamaisunetentation.Enpolitique,
savraiepositionestlecynisme.Danssa
SocitdesAmisducrime,onsedclare
ostensiblementpourlegouvernementetses
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Tohavehimkilledbyanotherinthecalmofa
seriousmeditation,andunderthepretextofan
honorableministry,cannotbeunderstood.Here
isthebeginningofanideawhichwillbefurther
developedbySade:theonewhokillsmustpay
forhimself.Sade,aswesee,ismoremoralthan
ourcontemporaries.
Buthishatredforthedeathpenaltyisatfirst
onlythehatredofmenwhobelieveenoughin
theirvirtueorthatoftheircause,todareto
punish,anddefinitely,whentheyare
themselvescriminals.Onecannotatthesame
timechoosecrimeforoneselfandpunishment
forothers.Wemustopentheprisonsorprove,
impossible,ofitsvirtue.Fromthemomentone
acceptsmurder,itisonlyonce,itmustbe
admitteduniversally.Thecriminalwhoacts
accordingtonaturecannot,withoutforfeiture,
puthimselfonthesideofthelaw."Toenlistan
effortifyouwishtoberepublican"means:
"Acceptthelibertyofcrime,theonlyreasonable
one,andenterforeverintoinsurrectionasone
entersintograce."Thetotalsubmissiontoevil
thenleadsintoahorribleasceticismwhichwas
toterrifytherepublicofenlightenmentand
naturalgoodness.Thelatter,whosefirstriot,by
asignificantcoincidence,hadburnedthe
manuscriptoftheOneHundredDaysofSodom,
couldnotfailtodenouncethishereticalliberty,
andtothrowonceagainwithinthewallsa
partisansocompromising.Itgavehim,atthe
sametime,theterribleopportunityofpushing
hisrebelliouslogicfurther.
Theuniversalrepublicmayhavebeenadream
forSade,neveratemptation.Inpolitics,itstrue
positioniscynicism.InhisSocietedesAmisdu
Crime,wedeclareourselvesostensiblyforthe
governmentanditslaws,whichare,however,
preparedtoviolate.Sothesupportersvotefor
theConservativemember.Theprojectwhich
Sademeditatespresupposesthebenevolent
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ostensiblementpourlegouvernementetses
lois,qu'onsedisposepourtantvioler.Ainsi,
lessouteneursvotentpourledput
conservateur.LeprojetqueSademdite
supposelaneutralitbienveillantede
l'autorit.Larpubliqueducrimenepeut
tre,provisoirementdumoins,universelle.
Elledoitfairemined'obirlaloi.Pourtant,
dansunmondesansautrerglequecelledu
meurtre,souslecielducrime,aunomd'une
criminellenature,Saden'obitenralitqu'
laloiinlassabledudsir.Maisdsirersans
limitesrevientaussiaccepterd'tredsir
sanslimites.Lalicencededtruiresuppose
qu'onpuissetresoimmedtruit.Ilfaudra
donclutteretdominer.Laloidecemonde
n'estriend'autrequecelledelaforceson
moteur,lavolontdepuissance.
L'amiducrimenerespecterellementque
deuxsortesdepuissances,celle,fondesur
lehasarddelanaissance,qu'iltrouvedanssa
socit,etcelleosehissel'opprim,quand,
forcedesclratesse,ilparvientgalerles
grandsseigneurslibertinsdontSadefaitses
hrosordinaires.Cepetitgroupede
puissants,cesinitis,saventqu'ilsonttousles
droits.Quidoute,mmeuneseconde,dece
redoutableprivilgeestaussittrejetdu
troupeau,etredevientvictime.Onaboutit
alorsunesortedeblanquismemoraloun
petitgrouped'hommesetdefemmes,[61]
parcequ'ilsdtiennentuntrangesavoir,se
placentrsolumentaudessusd'unecaste
d'esclaves.Leseulproblme,poureux,
consistes'organiserpourexercer,dansleur
plnitude,desdroitsquiontl'tendue
terrifiantedudsir.
Ilsnepeuventesprers'imposertout
l'universtantquel'universn'aurapasaccept
laloiducrime.Saden'ammejamaiscruque
sanationconsentiraitl'effortsupplmentaire
quilaferaitrpublicaine.Maissilecrime
etledsirnesontpaslaloidetoutl'univers,
s'ilsnergnentpasaumoinssurunterritoire
dfini,ilsnesontplusprincipesd'unit,mais
fermentsdeconflit.Ilsnesontpluslaloiet
l'hommeretourneladispersionetauhasard.
Ilfautdonccrerdetoutespicesunmonde
quisoitlamesureexactedelanouvelleloi.
L'exigenced'unit,dueparlaCration,se
satisfaittouteforcedansunmicrocosme.La
loidelapuissancen'ajamaislapatienced'at
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Sademeditatespresupposesthebenevolent
neutralityofauthority.TherepublicoftheCrime
cannot,atleasttemporarily,beuniversal.It
mustpretendtoobeythelaw.Yet,inaworld
withnootherrulethanmurder,undertheskyof
crime,inthenameofacriminalnature,Sadein
realityobeysonlythetirelesslawofdesire.But
todesirewithoutlimitsalsoamountsto
acceptingtobedesiredwithoutlimits.The
licensetodestroypresupposesthatonecanbe
destroyed.Itwillthereforehavetostruggleand
dominate.Thelawofthisworldisnothingbut
thatofforceItsengine,thewilltopower.
Thefriendofcrimereallyrespectsonlytwo
kindsofpower,thatwhichisfoundedonthe
chanceofbirth,whichhefindsinhissociety,
andthatinwhichtheoppressedisraised,when,
bydintofvillainy,Hesucceedsinmatchingthe
greatlibertinelordswhomSademakeshis
ordinaryheroes.Thissmallgroupofpowerful,
insidersknowthattheyhaveeveryright.Who
doubts,evenasecond,ofthisredoubtable
privilegeisatoncerejectedfromtheflock,and
becomesavictimagain.Theresultisakindof
moralBlanquismwhereasmallgroupofmen
andwomen,becausetheyholdastrange
knowledge,areresolutelyplacedaboveacaste
ofslaves.Theonlyproblemforthemisto
organizethemselvestoexercise,intheir
plenitude,rightswhichhavetheterrifyingextent
ofdesire.
Theycannothopetoimposethemselvesonthe
wholeuniverseuntiltheuniversehasaccepted
thelawofcrime.Sadeneverevenbelievedthat
hisnationwouldconsenttotheextraeffortthat
wouldmakeit"republican."Butifcrimeand
desirearenotthelawofthewholeuniverse,if
theydonotreignoveradefiniteterritoryat
least,theyarenolongertheprinciplesofunity,
butthefermentsofconflict.Theyarenolonger
lawandmanreturnstodispersionandchance.
Itisthereforenecessarytocreatefromscratch
aworldwhichistotheexactextentofthenew
law.Thedemandforunity,disappointedby
Creation,issatisfiedwithallforceina
microcosm.Thelawofpowerneverhasthe
patiencetoattaintheempireoftheworld.Itis
necessarytodelimitwithoutdelaytheground
whereitisexercised,evenifitisnecessaryto
surrounditwithbarbedwireandwatchtowers.
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loidelapuissancen'ajamaislapatienced'at
teindrel'empiredumonde.Illuifautdlimiter
sanstarderleterrainoelles'exerce,mme
s'ilfautl'entourerdebarbelsetdemiradors.
ChezSade,ellecredeslieuxclos,des
4907/5000
chteauxseptupleenceinte,dontilest
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fodaux,dmontrantauxvictimesassembles
leurimpuissanceetleurservitudeabsolues,
reprennentlediscoursduducdeBlangisau
petitpeupledesCent[62]vingtjournesde
Sodome:Voustesdjmortesaumonde.
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AtSadeshecreatesenclosedspaces,seven
foldcastles,fromwhichitisimpossibleto
escape,andwherethesocietyofdesireand
crimeoperatessmoothly,accordingtoan
implacableregulation.Themostunbridled
revolt,thetotaldemandforfreedom,leadsto
thesubjugationofthemajority.ForSade,the
emancipationofmanendsinthosecasemates
ofdebaucheryinwhichasortofpoliticalbureau
ofvicerulesthelifeanddeathofmenand
womenwhohaveenteredforeverintothehellof
need.Hisworkaboundsindescriptionsofthese
privilegedplaceswhere,eachtime,the
libertines
8/30/2017
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Sonuvreabondeendescriptionsdeces
lieuxprivilgiso,chaquefois,leslibertins
fodaux,dmontrantauxvictimesassembles
leurimpuissanceetleurservitudeabsolues,
reprennentlediscoursduducdeBlangisau
petitpeupledesCent[62]vingtjournesde
Sodome:Voustesdjmortesaumonde.
SadehabitaitdemmelatourdelaLibert,
maisdanslaBastille.Larvolteabsolue
s'enfouitavecluidansuneforteressesordide
d'opersonne,perscutsniperscuteurs,ne
peutsortir.Pourfondersalibert,ilestoblig
d'organiserlancessitabsolue.Lalibert
illimitedudsirsignifielangationde
l'autre,etlasuppressiondelapiti.Ilfaut
tuerlecur,cettefaiblessedel'espritle
lieuclosetlerglementypourvoiront.Le
rglement,quijoueunrlecapitaldansles
chteauxfabuleuxdeSade,consacreun
universdemfiance.Ilaidetoutprvoirafin
qu'unetendresseouunepitiimprvuene
viennentdrangerlesplansdubonplaisir.
Curieuxplaisir,sansdoute,quis'exerceau
commandement.Onselveratouslesjours
dixheuresdumatin...!Maisilfaut
empcherquelajouissancedgnreen
attachement,ilfautlamettreentre
parenthsesetladurcir.Ilfautencorequeles
objetsdejouissancen'apparaissentjamais
commedespersonnes.Sil'hommeestune
espcedeplanteabsolumentmatrielle,il
nepeuttretraitqu'enobjet,etenobjet
d'exprience.Danslarpubliquebarbelede
Sade,iln'yaquedesmcaniquesetdes
mcaniciens.Lerglement,moded'emploide
lamcanique,donnesaplacetout.Ces
couventsinfmesontleurrgle,
significativementcopiesurcelledes
communautsreligieuses.Lelibertinselivrera
ainsilaconfessionpublique.Maisl'indice
change:Sisaconduiteestpure,ilest
blm.
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Hisworkaboundsindescriptionsofthese
privilegedplaceswhere,eachtime,thefeudal
libertines,demonstratingtotheassembled
victimstheirimpotenceandtheirabsolute
service,resumethespeechoftheDukeof
BlangistothelittlepeopleoftheHundredand
TwentyDaysOfSodom:"Youarealreadydead
intheworld."
SadealsolivedinthetowerofLiberty,butinthe
Bastille.Absoluterevoltburiesitselfwithhimin
asordidfortressfromwhichnoone,persecuted
orpersecuting,canescape.Tofoundhis
freedom,heisobligedtoorganizeabsolute
necessity.Theunlimitedfreedomofdesire
signifiesthenegationoftheother,andthe
suppressionofthepity.Itisnecessarytokillthe
heart,this"weaknessofthemind"Theplace
andthebylawshallprovideforit.The
settlement,whichplaysakeyroleinthe
fabulouscastlesofSade,enshrinesaworldof
mistrust.Ithelpstoforeseeeverythingsothat
anunexpectedtendernessorpitydoesnot
disturbtheplansofthegoodpleasure.A
curiouspleasure,nodoubt,whichisexercised
atthecommand."Weshallgetupeverydayat
teno'clockinthemorning."Butwemustprevent
theenjoymentfromdegeneratinginto
attachment,wemustputitinbracketsand
hardenit.Itisalsonecessarythatobjectsof
enjoymentneverappearaspersons.Ifmanis
"aspeciesofplantabsolutelymaterial",hecan
betreatedonlyasanobjectandasanobjectof
experience.InthebarbedrepublicofSadethere
areonlymechanicsandmechanics.The
regulation,modeofuseofmechanics,gives
placetoeverything.Theseinfamousconvents
havetheirrule,significantlycopiedfromthatof
thereligiouscommunities.Thelibertinewillthus
givehimselfuptopublicconfession.Butthe
cluechanges:"Ifhisconductispure,heis
blamed."
Sade,asiscustomaryinhistime,thusbuilds
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blm.
Sade,commeilestd'usageensontemps,
btitainsidessocitsidales.Mais
l'inversedesontemps,ilcodifiela
mchancetnaturelledel'homme.Il
construitmticuleusementlacitdela
puissanceetdelahaine,enprcurseurqu'il
est,jusqu'mettreenchiffreslalibertqu'ila
conquise.Ilrsumealors[63]saphilosophie
danslafroidecomptabilitducrime:
Massacrsavantle1ermars:10.Depuisle
1ermars:20.S'enretournent:16.Total:46.
Prcurseursansdoute,maisencore
modeste,onlevoit.
Sitouts'arrtaitl,Sadenemriteraitque
l'intrtquis'attacheauxprcurseurs
mconnus.Maisunefoistirlepontlevis,il
fautvivredanslechteau.Aussimticuleux
quesoitlerglement,ilneparvienttout
prvoir.Ilpeutdtruire,noncrer.Lesmatres
decescommunautstorturesn'ytrouveront
paslasatisfactionqu'ilsconvoitent.Sade
voquesouventladoucehabitudeducrime
.Rienici,pourtantquiressemblela
douceurpluttuneraged'hommedansles
fers.Ils'agiteneffetdejouir,etlemaximum
dejouissanceconcideaveclemaximumde
destruction.Possdercequ'ontue,s'ac
coupleraveclasouffrance,voill'instantdela
liberttotaleverslequels'orientetoute
l'organisationdeschteaux.Maisdsl'instant
olecrimesexuelsupprimel'objetdevolupt,
ilsupprimelavoluptquin'existequ'au
momentprcisdelasuppression.Ilfautalors
sesoumettreunautreobjetetletuer
nouveau,unautreencore,etaprsluil'infinit
detouslesobjetspossibles.Onobtientainsi
cesmornesaccumulationsdescnes
rotiquesetcriminellesdontl'aspectfig,
danslesromansdeSade,laisse
paradoxalementaulecteurlesouvenird'une
hideusechastet.
Queviendraitfaire,danscetunivers,la
jouissance,lagrandejoiefleuriedescorps
consentantsetcomplices?Ils'agitd'une
quteimpossiblepourchapperau
dsespoiretquifinitpourtantendsespoir,
d'unecoursedelaservitudelaservitude,et
delaprisonlaprison.Silanatureseuleest
vraie,si,danslanature,seulsledsiretla
destructionsontlgitimes,alorsde
destructionendestruction,lergnehumain
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Sade,asiscustomaryinhistime,thusbuilds
idealsocieties.Butunlikehistime,hecodifies
thenaturalwickednessofman.Hemeticulously
buildsthecityofpowerandhatred,asa
forerunnerheis,tothepointofputtinginto
figuresthefreedomhehasconquered.He
summeduphisphilosophyinthecold
accountingofthecrime:"Massacredbeforethe
1stofMarch:10.Fromthe1stofMarch:20.
Returning:16.Total:46."Precursor,nodoubt,
butStillmodest,wesee.
Ifeverythingstoppedthere,Sadewouldonly
deservetheinterestthatattachestothe
forgottenprecursors.Butoncedrawnthe
drawbridge,youmustgotothecastle.However
meticuloustherulesmaybe,hecannotforesee
anything.Itcandestroy,notcreate.Themasters
ofthesetorturedcommunitieswillnotfindthe
satisfactiontheydesire.Sadeoftenevokesthe
"sweethabitofcrime".Nothinghere,yet
resemblingsweetnessRatheraman'sragein
theirons.Itisindeedtoenjoy,andthemaximum
enjoymentcoincideswiththemaximumof
destruction.Topossesswhatonekills,tobe
coupledwithsuffering,isthemomentofthetotal
freedomtowardswhichthewholeorganization
ofthecastlesisdirected.Butfromthemoment
whensexualcrimesuppressestheobjectof
voluptuousness,itsuppressesthe
voluptuousnesswhichexistsonlyattheprecise
momentofsuppression.Itisthennecessaryto
submitanotherobjectandkillitagain,another
still,andafterittheinfinityofallpossible
objects.Wethusobtainthesedreary
accumulationsoferoticandcriminalscenes,the
fixedappearanceofwhichinthenovelsofSade
paradoxicallyleavesthereaderwiththe
memoryofahideouschastity.
Whatwouldhappeninthisuniverse,the
enjoyment,thegreatfloweryjoyofconsenting
bodiesandaccomplices?Itisanimpossible
questtoescapedespair,andyetendsin
despair,fromaraceofservitudetoservitude,
andfromprisontoprison.Ifnaturealoneistrue,
ifinnatureonlydesireanddestructionare
legitimate,thenfromdestructiontodestruction,
sincethehumankingdomitselfnolonger
sufficesforthethirstofblood,Universal
annihilation.Itmustbedone,accordingtothe
formulaofSade,theexecutionerofthenature.
Buteventhisisnotsoeasilyobtained.When
theaccountsareclosed,whenallthevictims
havebeenmassacred,theexecutionersremain
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destructionendestruction,lergnehumain
luimmenesuffisantpluslasoifdusang,il
fautcourirl'anantissementuniversel.Il[64]
4877/5000
fautsefaire,selonlaformuledeSade,le
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havebeenmassacred,theexecutionersremain
facetofaceinthesolitarychateau.Something
isstillmissing.Torturedbodiesreturnbytheir
elementstothenaturefromwhichlifewillbe
reborn.Themurderitselfisnotfinished:"Murder
onlytakesawaythefirstlifefromtheindividual
westrikeItwouldbenecessarytobeableto
snatchthesecond..."Sademeditatestheattack
againstthecreation:"Iabhornature...
8/30/2017
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Jevoudraisdrangersesplans,contrecarrer
samarche,arrterlarouedesastres,
bouleverserlesglobesquiflottentdans
lespace,dtruirecequilasert,protgerce
quiluinuit,l'insulterenunmotdansses
uvres,etjen'ypuisrussir.Ilabeau
imaginerunmcanicienquipuissepulvriser
l'univers,ilsaitque,danslapoussiredes
globes,laviecontinuera.L'attentatcontrela
crationestimpossible.Onnepeuttout
dtruire,ilyatoujoursunreste.Jen'ypuis
russir...,cetuniversimplacableetglacse
dtendsoudaindansl'atrocemlancoliepar
laquelle,enfin,Sadenoustouchequandilne
levoudraitpas.Nouspourrionspeuttre
attaquerlesoleil,enpriverl'universounous
enservirpourembraserlemonde,ceserait
descrimes,cela...Oui,ceseraitdes
crimes,maisnonlecrimedfinitif.Ilfaut
marcherencorelesbourreauxsemesurent
duregard.
Ilssontseuls,etuneseuleloilesrgit,celle
delapuissance.Puisqu'ilsl'ontaccepte
alorsqu'ilstaientlesmatres,ilsnepeuvent
pluslarcusersielleseretournecontreeux.
Toutepuissancetendtreuniqueetsolitaire.
Ilfautencoretuer:leurtour,lesmatresse
dchireront.Sadeaperoitcette
consquenceetnereculepas.Uncurieux
stocisme[65]duvicevientclairerunpeu
cesbasfondsdelarvolte.Ilnecherchera
pasrejoindrelemondedelatendresseetdu
compromis.Lepontlevisneserapasbaiss,
ilaccepteral'anantissementpersonnel.La
forcedchanedurefusrejointson
extrmituneacceptationinconditionnellequi
n'estpassansgrandeur.Lematreaccepte
d'tresontouresclaveetpeuttremmele
dsire.L'chafaudaussiseraitpourmoile
trnedesvolupts.
Laplusgrandedestructionconcidealorsavec
laplusgrandeaffirmation.Lesmatresse
jettentlesunssurlesautresetcetteuvre
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Iwishtodisturbhisplans,tocounteracthis
progress,tostopthewheelofthestars,to
overthrowtheglobeswhichfloatinspace,to
destroywhatserveshim,toprotectwhat
hindershim,toinsulthiminawordinhisworks,
AndIcannotsucceed.Hecanimaginea
mechanicwhocanspraytheuniverse,he
knowsthatinthedustoftheglobeslifewill
continue.Theattemptagainstcreationis
impossible.Onecannotdestroyeverything,
thereisalwaysaremnant."Icannotsucceed
...",thisimplacableandicyworldsuddenly
relaxesintheatrociousmelancholybywhich,
finally,Sadetouchesuswhenhewouldnot.
"Perhapswecouldattackthesun,depriveitof
theuniverseoruseittosettheworldonfire,it
wouldbeacrime,that..."Yes,itwouldbea
crime,butnotthefinalcrime.Wemustwalkstill
Theexecutionersaremeasuredwiththeireyes.
Theyarealone,andonelawgovernsthem,that
ofpower.Sincetheyacceptedherwhenthey
werethemasters,theycannolongerchallenge
herifsheturnsagainstthem.Allpowertendsto
beuniqueandlonely.Wemuststillkill:intheir
turn,themasterswilltear.Sadeseesthis
consequenceanddoesnotbackdown.A
curiousstoicismofvicebringsalittlelightto
theseshallowsofrevolt.Hewillnotseekto
rejointheworldoftendernessandcompromise.
Thedrawbridgewillnotbelowered,itwillaccept
personalannihilation.Theunleashedforceof
therefusalreachesanunconditional
acceptanceatitsend,whichisnotwithout
grandeur.Themasteracceptstobeinhisturna
slaveandperhapsevendesiresit."Thescaffold
wouldalsobethethroneofpleasureforme."
Thegreatestdestructionthencoincideswiththe
greatestassertion.Themastersthrow
themselvesoneachother,andthiswork,
erectedtothegloryoflibertinism,is"strewnwith
thecorpsesoflibertinesstruckattheheightof
theirgenius."Themostpowerful,whowill
survive,willbethesolitary,theOne,ofwhom
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jettentlesunssurlesautresetcetteuvre
rigelagloiredulibertinagesetrouve
parsemedecadavresdelibertinsfrappsau
sommetdeleurgnie8.Lepluspuissant,
quisurvivra,seralesolitaire,l'Unique,dont
Sadeaentreprislaglorification,luimmeen
dfinitive.Levoilquirgneenfin,matreet
Dieu.Maisl'instantdesaplushautevictoire,
lervesedissipe.L'Uniqueseretournevers
leprisonnierdontlesimaginations
dmesuresluiontdonnnaissanceilse
confondaveclui.Ilestseuleneffet,emprison
ndansuneBastilleensanglante,tout
entirebtieautourd'unejouissanceencore
inapaise,maisdsormaissansobjet.Iln'a
triomphqu'enrveetcesdizainesde
volumes,bourrsd'atrocitsetdephilosophie,
rsumentuneascsemalheureuse,une
marchehallucinantedunontotalauoui
absolu,unconsentementlamortenfin,qui
transfigurelemeurtredetoutetdetousen
suicidecollectif.
OnaexcutSadeeneffigieiln'atude
mmequ'enimagination.Promthefinit
dansOnan.Ilachverasavie,toujoursprison
nier,maiscettefoisdansunasile,jouantdes
picessuruneestradedefortune,aumilieu
d'hallucins.Lasatisfactionquel'ordredu
mondeneluidonnaitpas,lerveetla[66]
crationluienontfourniunquivalent
drisoire.L'crivain,bienentendu,n'arien
serefuser.Pourlui,dumoins,leslimites
s'croulentetledsirpeutallerjusqu'aubout.
Enceci,Sadeestl'hommedelettresparfait.Il
abtiunefictionpoursedonnerl'illusion
d'tre.Ilamisaudessusdetoutlecrime
moralauquelonparvientparcrit.Son
mrite,incontestable,estd'avoirillustrdu
premiercoup,danslaclairvoyance
malheureused'unerageaccumule,les
consquencesextrmesd'unelogiquervol
te,quandelleoubliedumoins,lavritde
sesorigines.Cesconsquencessontla
totalitclose,lecrimeuniversel,l'aristocratie
ducynismeetlavolontd'apocalypse.Elles
seretrouverontbiendesannesaprslui.
Maislesayantsavoures,ilsemblequ'ilait
touffdanssespropresimpasses,etqu'ilse
soitseulementdlivrdanslalittrature.
Curieusement,c'estSadequiaorientla
rvoltesurlescheminsdel'artole
romantismel'engageraencoreplusavant.Il
seradecescrivainsdontilditquela
corruptionestsidangereuse,siactive,qu'ils
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survive,willbethesolitary,theOne,ofwhom
Sadehasundertakentheglorification,itself
ultimately.Atlasthereignssupreme,master
andGod.Butatthemomentofhishighest
victory,thedreamdissipates.TheUniqueturns
towardstheprisonerwhoseenormous
imaginationshavegivenbirthtohimHemerges
withhim.Heisalone,infact,imprisonedina
bloodyBastille,entirelybuiltarounda
jouissancestillunappeased,buthenceforth
withoutobject.Hehastriumphedonlyin
dreams,andthesedozensofvolumes,fullof
atrocitiesandphilosophy,summarizean
unfortunateasceticism,ahallucinatingwalk
fromnontotaltoabsoluteyes,aconsentto
death,Transfigurethemurderofallandallin
collectivesuicide.
SadewasexecutedineffigyHekilledaswell
asimagined.PrometheusendsupinOnan.He
willfinishhislife,stillaprisoner,butthistimein
anasylum,playingplaysonamakeshift
platform,inthemidstofhallucinations.The
satisfactionwhichtheorderoftheworlddidnot
givehim,thedreamandthecreationgavehima
derisoryequivalent.Thewriter,ofcourse,has
nothingtorefuse.Forhim,atleast,thelimits
collapseanddesirecangoalltheway.Inthis,
Sadeistheperfectmanofletters.Hehasbuilta
fictiontogivehimselftheillusionofbeing.He
putaboveall"themoralcrimetowhichone
arrivesinwriting".Itsunquestionablemeritisto
haveillustratedatthefirstblow,inthe
unfortunateclairvoyanceofanaccumulated
rage,theextremeconsequencesofarevolted
logic,whenitforgetsatleastthetruthofits
origins.Theseconsequencesarethetotality
closed,theuniversalcrime,thearistocracyof
cynismandthewilltoapocalypse.Theywill
findthemselvesmanyyearsafterhim.But
havingsavoredthem,itseemsthathehas
stifledhimselfinhisownimpasses,andthathe
hasonlydeliveredhimselfintoliterature.
Curiously,itisSadewhodirectedtherevolton
thepathsofartwhereRomanticismwillengage
himevenfurther.Hewillbeoneofthosewriters
ofwhomhesaysthat"corruptionisso
dangerousandsoactive,thattheironlyaimis
tospreadtheirfrightfulsystembeyondtheir
livestothesumoftheircrimesTheycanno
longerdoso,buttheircursedwriterswillmake
themcommit,andthissweetideathatthey
carrytothegravetheconsolesoftheobligation
inwhichdeathmakesthemrenouncewhatis".
4891/5000
Hisrebelliousworktestifiestohisthirstfor
survival.Eveniftheimmortalityhecovetsisthat 2/3
8/30/2017 Google Translate
survival.Eveniftheimmortalityhecovetsisthat
ofCain,hecovetsitatleast,andtestifiesin
spiteofhimselfforthetruestofthe
metaphysicalrevolt.

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Aureste,sapostritmmeobligelui
rendrehommage.Seshritiersnesontpas
touscrivains.Assurment,ilasouffertetil
estmortpourchaufferl'imaginationdes
beauxquartiersetdescafslittraires.Mais
cen'estpastout.LesuccsdeSadenotre
poques'expliqueparunrvequiluiest[67]
communaveclasensibilitcontemporaine:la
revendicationdelaliberttotale,etla
dshumanisationoprefroidpar
l'intelligence.Larductiondel'hommeen
objetd'exprience,lerglementquiprcise
lesrapportsdelavolontdepuissanceetde
l'hommeobjet,lechampclosdecette
monstrueuseexprience,sontdesleonsque
lesthoriciensdelapuissanceretrouveront,
lorsqu'ilsaurontorganiserletempsdes
esclaves.
Deuxsiclesl'avance,surunechelle
rduite,Sadeaexaltlessocitstotalitaires
aunomdelalibertfrntiquequelarvolte
enralitnerclamepas.Aveclui
commencentrellementl'histoireetlatragdie
contemporaines.Ilaseulementcruqu'une
socitbasesurlalibertducrimedevait
alleraveclalibertdesmurs,commesila
servitudeavaitseslimites.Notretempss'est
bornfondrecurieusementsonrvede
rpubliqueuniverselleetsatechnique
d'avilissement.Finalementcequ'ilhassaitle
plus,lemeurtrelgal,aprissoncompteles
dcouvertesqu'ilvoulaitmettreauservicedu
meurtred'instinct.Lecrime,dontilvoulaitqu'il
1676/5000
ftlefruitexceptionneletdlicieuxduvice
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Moreover,hisveryposterityobligedhimtopay
homagetohim.Hisheirsarenotallwriters.
Surely,hesufferedandhediedtowarmthe
imaginationofthebeautifulquartersandliterary
cafes.Butthat'snotall.Sade'ssuccessinour
timecanbeexplainedbyadreamsharedwith
contemporarysensibility:thedemandfortotal
freedomandthedehumanizationeffectedby
theintelligence.Thereductionofmanasan
objectofexperience,theregulationwhich
specifiestherelationsbetweenthewilltopower
andtheobjectman,theclosedfieldofthis
monstrousexperience,arelessonsthatthe
theoristsofpowerwillfindagain,Whenthey
havetoorganizethetimeoftheslaves.
Twocenturiesinadvance,onasmallscale,
Sadeexaltedtotalitariansocietiesinthename
ofthefranticfreedomthatrevoltinrealitydoes
notdemand.Withhimactuallybegin
contemporaryhistoryandtragedy.Heonly
believedthatasocietybasedonthefreedomof
crimeshouldgowiththefreedomofmanners,
asifservitudehaditslimits.Ourtimeconfined
itselftomeltingcuriouslyitsdreamofa
universalrepublicanditstechniqueof
degradation.Finally,whathehatedthemost,
legalmurder,tookuponhimselfthediscoveries
hewishedtoputtotheserviceofmurderof
instinct.Crime,whichhewishedhimtobethe
exceptionalanddelightfulfruitofunchained
vice,isatpresentnothingbutthegloomyhabit
ofavirtuewhichhasbecomepolice.Theseare
thesurprisesofliterature.
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Larvoltedesdandys.
Maisl'heureestencoreauxgensdelettres.
Leromantismeavecsarvoltelucifriennene
serviravraimentquelesaventuresdel'imagi
nation.CommeSade,ilsespareradela
rvolteantiqueparlaprfrenceaccorde
aumaletl'individu.Enmettantl'accentsur
saforcededfietderefus,larvolte,ce
stade,oubliesoncontenupositif.Puisque
Dieu[68]revendiquecequ'ilyadebienen
l'homme,ilfauttournercebienendrisionet
choisirlemal.Lahainedelamortetde
l'injusticeconduiradonc,sinonl'exercice,du
moinsl'apologiedumaletdumeurtre.
LaluttedeSatanetdelamortdansleParadis
perdu,pomeprfrdesromantiques,
symbolisecedrame,maisd'autantplus
profondmentquelamortest(avecle
pch)l'enfantdeSatan.Pourcombattrele
mal,lervolt,parcequ'ilsejugeinnocent,
renonceaubienetenfantenouveaulemal.
Lehrosromantiqueopred'abordla
confusionprofonde,etpourainsidire
religieuse,dubienetdumal.
Cehrosestfatal,parcequelafatalit
confondlebienetlemalsansquel'homme
puisses'endfendre.Lafatalitexclutles
jugementsdevaleur.Ellelesremplacepar
unC'estainsiquiexcusetout,saufle
Crateur,responsableuniquedece
scandaleuxtatdefait.Lehrosromantique
estfatalaussi,parcequ'mesurequ'il
granditenforceetengnielapuissancedu
malgranditenlui.Toutepuissance,toutexcs
secouvrealorsduC'estainsi.Que
l'artiste,lepoteenparticulier,soit
dmoniaque,cetteidetrsanciennetrouve
uneformulationprovocantechezles
romantiques.Ilyamme,cettepoque,un
imprialismedudmonquivisetoutlui
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Therevoltofthedandies.
Butthehourisstillformenofletters.
RomanticismwithitsLuciferianrevoltwillreally
serveonlytheadventuresofimagination.Like
Sade,hewillseparatehimselffromtheancient
revoltbythepreferencegiventoevilandthe
individual.Byemphasizingitsstrengthof
defianceandrefusal,therevolt,atthisstage,
forgetsitspositivecontent.SinceGod[68]
claimswhatisgoodinman,wemustturnthis
goodintoderisionandchooseevil.Hatredof
deathandinjusticewilllead,ifnottoexercise,at
leasttotheapologyofevilandmurder.
ThestruggleofSatananddeathinParadise
Lost,afavoritepoemoftheromantics,
symbolizesthisdrama,butallthemore
profoundlybecausedeathis(withsin)thechild
ofSatan.Tofighttheevil,therebel,becausehe
judgeshimselfinnocent,renouncesgoodand
bringsevilagain.Theromanticherooperates
firstandforemosttheprofoundand,soto
speak,religiousconfusionofgoodandevil.
Thisherois"fatal,"becausefatalityconfuses
goodandevilwithoutmanbeingabletodefend
himself.Fatalityexcludesjudgmentsofvalue.It
replacesthemwitha"Itisso"thatexcuses
everything,excepttheCreator,soleresponsible
forthisscandalousstateoffact.Theromantic
heroisalso"fatal"because,ashegrowsin
strengthandgenius,thepowerofevilgrowsin
him.Everypower,everyexcess,isthencovered
withthe"Itisso.Thattheartist,thepoetin
particular,isdemonic,thisveryoldideafindsa
provocativeformulationamongtheromantics.
Thereiseven,atthattime,animperialismofthe
devil,whichaimstoannexeverythingtoit,even
thegeniusesoforthodoxy."WhatmadeMilton,"
observedBlake,"wroteinembarrassmentwhen
hespokeofangelsandofGod,inaudacity
whendemonsandhellwasthathewasatrue
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imprialismedudmonquivisetoutlui
annexer,mmelesgniesdel'orthodoxie.
CequifitqueMilton,observeBlake,crivait
danslagnelorsqu'ilparlaitdesangesetde
Dieu,dansl'audacelorsquedesdmonsetde
l'enfer,c'estqu'iltaitunvraipote,etduparti
desdmons,sanslesavoir.Lepote,le
gnie,l'hommeluimme,danssonimagela
plushaute,s'criealorsenmmetempsque
Satan:Adieu,l'esprance,maisavec
l'esprance,adieu[69]crainte,adieu
remords...Mal,soismonbien.C'estlecride
l'innocenceoutrage.
Lehrosromantiques'estimedonccontraint
decommettrelemal,Parnostalgied'unbien
impossible.Satans'lvecontresoncrateur,
parcequeceluiciaemploylaforcepourle
rduire.galenraison,ditleSatande
Milton,ils'estlevaudessusdesesgaux
parlaforce.Laviolencedivineestainsi
condamneexplicitement.Lervolt
s'loigneradeceDieuagresseuretindigne
10,leplusloindeluiestlemieux,et
rgnerasurtouteslesforceshostilesl'ordre
divin.Leprincedumaln'achoisisavoieque
parcequelebienestunenotiondfinieet
utiliseparDieupourdesdesseinsinjustes.
L'innocencemmeirriteleRebelledansla
mesureoellesupposeunaveuglementde
dupe.Cenoirespritdumalqu'irrite
l'innocencesusciteraainsiuneinjustice
humaineparalllel'injusticedivine.Puisque
laviolenceestlaracinedelacration,une
violencedlibreluirpondra.L'excsdu
dsespoirajouteencoreauxcausesdu
dsespoirpourmenerlarvoltecettatde
haineuseatonie,quisuitlalonguepreuvede
l'injustice,etodisparatdfinitivementla
distinctiondubienetdumal.LeSatande
Vigny
...Nepeutplussentirlemalnilesbienfaits.Il
est
mmesansjoieauxmalheursqu'ilafaits.
Cecidfinitlenihilismeetautoriselemeurtre.
Lemeurtre,eneffet,vadeveniraimable.Il
suffitdecomparerleLuciferdesimagiersdu
moyenge[70]auSatanromantique.Unado
lescentjeune,tristeetcharmant(Vigny)
remplacelabtecornue.Beaud'unebeaut
quiignorelaterre(Lermontov),solitaireet
puissant,douloureuxetmprisant,ilopprime
avecngligence.Maissonexcuseestla
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whendemonsandhellwasthathewasatrue
poet,Andofthepartyofdemons,without
knowingit.Thepoet,thegenius,theman
himself,inhishighestimage,exclaimsatthe
sametimeasSatan:Adieu,hope,butwith
hope,farewell[69]fear,farewellRemorse...
Evil,bemygood.Itisthecryofoutraged
innocence.
Theromanticherofeelsconstrainedtocommit
evil,Bynostalgiaforanimpossiblegood.Satan
risesupagainsthiscreator,becausehehas
usedforcetoreducehim."Equalinreason,"
saystheSatanofMilton,"heroseabovehis
equalsbyforce.Thedivineviolenceisthus
explicitlycondemned.Therevoltwillmoveaway
fromthisaggressiveandunworthyGod,10"the
farthestfromhimisthebest,"andwillreignover
allforceshostiletothedivineorder.Theprince
ofevilchosehiswayonlybecausegoodisa
definednotionandusedbyGodforunjust
purposes.InnocenceevenirritatestheRebelin
sofarasitpresupposesablindconfession.This
"darkspiritofevilirritatedbyinnocence"will
thusprovokeahumaninjusticeparalleltodivine
injustice.Sinceviolenceisattherootof
creation,deliberateviolencewillrespond.The
excessofdespairaddstothecausesofdespair
toleadtherevolttothatstateofhatredatony
whichfollowsthelongordealofinjustice,and
wherethedistinctionofgoodandevildefinitively
disappears.TheSatanofVigny
...cannolongerfeeltheevilnorthebenefits.It
is
Evenwithoutjoyatthemisfortuneshehas
done.
Thisdefinesnihilismandauthorizesmurder.
Murder,infact,willbecomeamiable.Itis
enoughtocomparetheLuciferofthe
imaginariesoftheMiddleAgeswiththe
RomanticSatan.Anadolescent"young,sad
andcharming"(Vigny)replacesthehorned
beast."Beautyofabeautythatignoresthe
earth"(Lermontov),lonelyandpowerful,painful
andcontemptuous,heoppresseswith
negligence.Buthisexcuseispain."Whowould
daretoenvy,"saidtheSatanofMilton,"that
whichthehighestplacecondemnstothe
greatestpartofendlesssufferings.Somany
injusticessuffered,socontinualapain,permit
allexcesses.Therebelthengiveshimselfsome
advantages.Murder,nodoubt,isnot
recommendedforhimself.Butitisinscribed
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avecngligence.Maissonexcuseestla
douleur.Quioseraitenvier,ditleSatande
Milton,celuiquelaplushauteplace
condamnelaplusfortepartdesouffrances
sansterme.Tantd'injusticessouffertes,une
douleursicontinue,autorisenttousles
excs.Lervoltsedonnealorsquelques
avantages.Lemeurtresansdouten'estpas
4987/5000
recommandpourluimme.Maisilestinscrit
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squedansetparl'instant,pour
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recommendedforhimself.Butitisinscribed
withinthevalue,supremefortheromantic,of
frenzy.Thefrenzyistheothersideofboredom:
LorenzacciodreamofHanofIceland.Exquisite
sensibilitiescalltheelementalfuriesofthe
brute.TheByronianhero,incapableoflove,or
capableonlyofanimpossiblelove,suffersfrom
spleen.Heisalone,languid,hiscondition
exhaustshim.Ifhewantstofeelhimselfalive,it
mustbeintheterribleexaltationofabriefand
devouringaction.Tolovewhatyouwillnever
seetwiceistoloveintheflameandthecryto
bedamagedafterwards.
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Onnevitplusquedansetparl'instant,pour
cetteunioncourtemaisvivanted'uncur
tourmentunilatourmente(LERMONTOV).
Lamenacemortellequiplanesurnotre
conditionstrilisetout.Seullecrifaitvivre
l'exaltationtientlieudevrit.cedegr,
l'apocalypsedevientunevaleurotoutse
confond,amouretmort,conscienceet
culpabilit.Dansununiversdsorbit,il
n'existeplusd'autreviequecelledesabmes
o,selonAlfredLePoittevin,viennentrouler
leshumainsfrmissantderageetchrissant
leurscrimes,pourymaudireleCrateur.La
frntiqueivresseet,[71]lalimite,lebeau
crimepuisentalorsenunesecondetoutle
sensd'unevie.Sansprcherproprement
parlerlecrime,leromantismes'attache
illustrerunmouvementprofondde
revendicationdanslesimagesconventionnel
lesduhorslaloi,dubonforat,dubrigand
gnreux.Lemlodramesanglantetleroman
noirtriomphent.OndlivreavecPirexcourt,
etmoindresfrais,cesapptitsaffreuxde
l'mequed'autressatisferontdansles
campsd'extermination.Sansdoute,ces
uvressontaussiundfiportlasocit
dutemps.Mais,danssasourcevive,le
romantismedfied'abordlaloimoraleet
divine.Voilpourquoisonimagelaplus
originalen'estpas,d'abord,lervolutionnaire
mais,logiquement,ledandy.
Logiquement,carcetteobstinationdansle
satanismenepeutsejustifierquepar
l'affirmationsanscesserptedel'injustice
et,d'unecertainemanire,parsa
consolidation.Ladouleur,cestade,ne
paratacceptablequ'laconditionqu'ellesoit
sansremde.Lervoltchoisitla
mtaphysiquedupire,quis'exprimedansla
littraturededamnationdontnousnesommes
pasencoresortis.jesentaismapuissance
etjesentaisdesfers(PetrusBorel).Mais,
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Onelivesonlyinandbythemoment,for
Thisshortbutlivingunionofatormentedheart
unitedtotheturmoil(LERMONTOV).
Themortalthreattoourconditionsterilizes
everything.OnlythecryisaliveExaltationisa
placeoftruth.Tothisdegree,apocalypse
becomesavalueinwhicheverythingis
confused,loveanddeath,conscienceandguilt.
Inadesorbicuniverse,thereisnolifeotherthan
thatoftheabysseswhere,accordingtoAlfred
LePoittevin,humanscome"rollingwithrage
andcherishingtheircrimes",tocursethe
Creator.Thefrenzieddrunkennessand,atthe
limit,thebeautifulcrimeexhaustsinasecond
thewholemeaningofalife.Withoutproper
preachingofcrime,Romanticismtriesto
illustrateaprofoundmovementofclaiminthe
conventionalimagesoftheoutlaws,thegood
convict,thegenerousbrigand.Thebloody
melodramaandtheblackromancetriumph.
Theydeliver,withPirexcourt,andatalower
expence,thefrightfulappetitesofthesoul,
whichotherswillsatisfyinthecampsof
extermination.Undoubtedly,theseworksare
alsoachallengetothesocietyofthetime.But
initslivingsource,Romanticismfirstdefiesthe
moralanddivinelaw.Thisiswhyhismost
originalimageisnot,firstofall,therevolutionary
but,logically,thedandy.
Logically,forthisobstinacyinSatanismcanbe
justifiedonlybytheconstantlyrepeated
affirmationofinjusticeand,inacertainway,by
itsconsolidation.Pain,atthisstage,seems
acceptableonlyontheconditionthatitis
withoutremedy.Therevoltchoosesthe
metaphysicsoftheworst,whichisexpressedin
theliteratureofdamnationofwhichwehavenot
yetemerged."Ifeltmypowerandfeltirons"
(PetrusBorel).Buttheseironsaredear.Itwould
benecessarywithoutthemtoprove,orto
exercise,thepowerwhichafteralloneisnot
sureofhaving.Tofinish,onebecomesofficialin
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etjesentaisdesfers(PetrusBorel).Mais,
cesferssontchris.Ilfaudraitsanseux
prouver,ouexercer,lapuissancequ'aprs
toutonn'estpassrd'avoir.Pourfinir,on
devientfonctionnaireenAlgrieetPromthe,
aveclemmeBorel,veutfermerlescabarets
etrformerlesmoeursdescolons.Il
n'empche:toutpote,pourtrereu,doit
alorstremaudit11.CharlesLassailly,le
mmequiprojetaitunromanphilosophique,
RobespierreetJsusChrist,nesecouche
jamaissansprofrer,poursesoutenir,
quelquesferventsblasphmes.Larvolte
[72]separededeuiletsefaitadmirersurles
planches.Bienplusquelecultedel'individu,
leromantismeinaugurelecultedu
personnage.C'estalorsqu'ilestlogique.
N'esprantpluslargleoul'unitdeDieu,
obstinserassemblercontreundestinen
nemi,impatientdemaintenirtoutcequipeut
l'treencoredansunmondevoulamort,la
rvolteromantiquechercheune*solutiondans
l'attitude.L'attituderassembledansuneunit
esthtiquel'hommelivrauhasardetdtruit
parlesviolencesdivines.L'trequidoitmourir
resplenditaumoinsavantdedisparatre,et
cettesplendeurfaitsajustification.Elleest
unpointfixe,leseulqu'onpuisseopposerau
visagedsormaisptrifiduDieudehaine.Le
rvoltimmobilesoutientsansfaiblirle
regarddeDieu.Riennechangera,dit
Milton,cetespritfixe,cehautddainndela
conscienceoffense.Toutbougeetcourtau
nant,maisl'humilis'obstine,etmaintientau
moinslafiert.Unbaroqueromantique,
dcouvertparRaymondQueneau,prtend
quelebutdetoutevieintellectuelleestde
devenirDieu.Ceromantique,auvrai,estun
peuenavancesursontemps.Lebutn'tait
alorsqued'galerDieu,etdesemaintenir
sonniveau.Onneledtruitpas,mais,parun
effortincessant,onluirefusetoute
soumission.Ledandysmeestuneforme
dgradedel'ascse.
Ledandycresapropreunitpardesmoyens
esthtiques.MaisC'estuneesthtiquedela
singularitetdelangation.Vivreetmourir
devantunmiroir,telletait,selon
Baudelaire,ladevisedudandy.Elleest
cohrente,eneffet.Ledandyestparfonction
unoppositionnel.Ilnesemaintientquedans
ledfi.Lacrature,jusquel,recevaitsa
cohrenceducrateur.partirdumomento
elleconsacresaruptureaveclui,lavoillivre
auxinstants,auxjoursquipassent,la
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sureofhaving.Tofinish,onebecomesofficialin
AlgeriaandPrometheus,withthesameBorel,
wantstoclosethecabaretsandreformthe
habitsofthecolonists.Nevertheless,every
poet,tobereceived,mustbecursed.Charles
Lassailly,thesamemanwhoproposeda
philosophicalnovel,RobespierreandJesus
Christ,neverwenttobedwithoututtering,in
ordertosupporthimself,Somefervent
blasphemies.Therevoltismournedand
admiredontheplanks.Muchmorethanthecult
oftheindividual,romanticisminauguratesthe
worshipofthecharacter.That'swhenitmakes
sense.Nolongerhopingfortheruleorunityof
God,obstinateinassemblingagainstanenemy
destiny,impatienttomaintainallthatcanstillbe
inaworlddevotedtodeath,theromanticrevolt
seeksasolutionInattitude.Theattitudebrings
togetherinaestheticunitythemandeliveredat
randomanddestroyedbythedivineviolence.
Thebeingwhoistodieshinesatleastbefore
disappearing,andthissplendormakesits
justification.Itisafixedpoint,theonlyonethat
canbeopposedtothenowpetrifiedfaceofthe
Godofhate.Theimmovablerevoltsustainsthe
gazeofGodwithoutweakening."Nothingwill
change,"saidMilton,"thatfixedmind,thathigh
disdainbornofoffendedconscience.Everything
movesandrunstonothingness,butthe
humiliatedpersists,andatleastkeepsthepride.
Aromanticbaroque,discoveredbyRaymond
Queneau,claimsthatthegoalofallintellectual
lifeistobecomeGod.Thisromantic,intruth,is
alittleaheadofitstime.Thegoalwasthento
equalGod,andtomaintainhimselfathislevel.
Theydonotdestroyit,butbyincessanteffort
theyrefuseallsubmission.Dandyismisa
degradedformofasceticism.
Thedandycreateshisownunitbyaesthetic
means.Butitisanaestheticofsingularityand
negation."Livinganddyinginfrontofamirror"
was,accordingtoBaudelaire,themottoofthe
dandy.Itiscoherent,indeed.Thedandyisan
oppositionalfunction.Itismaintainedonlyin
thechallenge.Thecreature,untilthen,received
itscoherencefromthecreator.Fromthe
momentwhensheconsecratesherrupturewith
him,sheisdelivereduptomoments,todays
whicharenotfelt,toscatteredsensibility.[73]It
mustthereforebetakeninhand.Thedandy
assembled,forgedaunity,bytheforceof
refusal.Dissolvedasapersonwithoutarule,he
willbecoherentasacharacter.Butacharacter
supposesapublicThedandycanonlyariseby
opposinghimself.Hecanonlyascertainhis
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auxinstants,auxjoursquipassent,la opposinghimself.Hecanonlyascertainhis
sensibilitdisperse.[73]Ilfautdoncqu'elle existencebyfindingitinthefacesofothers.The
sereprenneenmains.Ledandyse othersarethemirror.Mirrorquicklyobscured,it
rassemble,seforgeuneunit,parlaforce istrue,forthecapacityofattentionofthemanis
4990/5000
mmedurefus.Dissipentantque limited.Shemustbeawakenedincessantly,
spoiledbyprovocation.Thedandyistherefore
forcedtoastonishalways.

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,sonperfectionnementdanslasurenchre.
Toujoursenrupture,enmarge,ilforceles
autreslecrerluimme,enniantleurs
valeurs.Iljouesavie,fautedepouvoirlavivre.
Illajouejusqu'lamort,saufauxinstantsoil
estseuletsansmiroir.Etreseulpourledandy
revientn'trerien.Lesromantiquesn'ontparl
simagnifiquementdelasolitudequeparce
qu'elletaitleurdouleurrelle,cellequinepeut
sesupporter.

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Savocationestdanslasingularit,son
perfectionnementdanslasurenchre.
Toujoursenrupture,enmarge,ilforceles
autreslecrerluimme,enniantleurs
valeurs.Iljouesavie,fautedepouvoirlavi
vre.Illajouejusqu'lamort,saufauxinstants
oilestseuletsansmiroir.Etreseulpourle
dandyrevientn'trerien.Lesromantiques
n'ontparlsimagnifiquementdelasolitude
queparcequ'elletaitleurdouleurrelle,celle
quinepeutsesupporter.Leurrvoltes'enra
cineaunniveauprofond,maisduCleveland
del'abbPrvost,jusqu'auxdadastes,en
passantparlesfrntiquesde1830,
Baudelaireetlesdcadentsde1880,plus
d'unsicledervoltes'assouvitboncompte
danslesaudacesdel'excentricit.Sitous
ontsuparlerdeladouleur,c'estque,
dsesprantdejamaisladpasserautrement
quepardevainesparodies,ilsprouvaient
instinctivementqu'elledemeuraitleurseule
excuse,etleurvraienoblesse.
C'estpourquoil'hritageduromantismen'est
pasprisenchargeparHugo,pairdeFrance,
maisparBaudelaireetLacenaire,potesdu
crime.Toutencemondesuelecrime,dit
Baudelaire,lejournal,lamurailleetlevisage
del'homme.Quedumoinscecrime,loidu
monde,prennefiguredistingue.Lacenaire,
[74]premierendatedesgentilhommes
criminels,s'yemploieeffectivement
Baudelaireamoinsderigueur,maisdugnie.
Ilcreralejardindumalolecrimenefigure
raqu'uneespceplusrarequed'autres.La
terreurellemmedeviendrafinesensation
etobjetrare.Nonseulementjeserais
heureuxd'trevictime,maisjeneharaispas
d'trebourreaupoursentirlarvolutiondes
deuxmanires.Mmesonconformismea,
chezBaudelaire,l'odeurducrime.S'ilachoisi
Maistrepourmatrepenser,c'estdansla
mesureoceconservateurvajusqu'aubout
etcentresadoctrineautourdelamortetdu
bourreau.Levraisaint,feintdepenser
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Itsvocationisinitssingularity,itsperfectionin
thesurface.Alwaysonthefringe,onthe
margins,heforcesotherstocreateithimself,
denyingtheirvalues.Heplayshislife,forwant
ofbeingabletodoit.Heplaysittodeath,
exceptatmomentswhenheisaloneand
withoutamirror.Tobealoneforthedandyisto
benothing.Theromanticshavespokenso
magnificentlyoflonelinessonlybecauseitwas
theirrealpain,theonethatcannotbear.Their
revoltwasataprofoundlevel,butfromthe
ClevelandoftheAbbePrevost,totheDadaists,
throughthefranticof1830,Baudelaireandthe
decadentsof1880,morethanacenturyof
revoltIsassuredinthedaringof"eccentricity."If
theyallknewhowtospeakofsorrow,itwas
because,despairingofeverpassingitbeyond
vainparodies,theyinstinctivelyfeltthatit
remainedtheironlyexcuseandtheirtrue
nobility.
Thisiswhythelegacyofromanticismisnot
bornebyHugo,peerofFrance,butby
BaudelaireandLacenaire,poetsofcrime.
"Everythinginthisworldknowscrime,"said
Baudelaire,"thenewspaper,thewall,andthe
faceofman."Letthiscrime,thelawofthe
world,takeadistinguishedform.Lacenaire,[74]
thefirstofthecriminalgeniuses,isactually
doingitBaudelairehaslessrigor,butgenius.
Hewillcreatethegardenofevilwherecrimewill
beonlyararerspeciesthanothers.Terroritself
willbecomeafinesensationandarareobject.
"NotonlywouldIbehappytobeavictim,butI
wouldnothatetobeanexecutionertofeelthe
revolutioninbothways.Evenhisconformityhas
thesmellofcrimeinBaudelaire.Ifhechose
Maistreasamasterofthought,itistotheextent
thatthisconservativegoestotheendand
centershisdoctrinearounddeathandthe
executioner."Thetruesaint,pretendstothink
Baudelaire,istheonewhofightsandkillsthe
peopleforthegoodofthepeople.Itwillbe
answered.Theraceofthetruesaintsis
beginningtospreadovertheearthto
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bourreau.Levraisaint,feintdepenser
Baudelaire,estceluiquifouailleettuele
peuplepourlebiendupeuple.Ilsera
exauc.Laracedesvraissaintscommencea
serpandresurlaterrepourconsacrerces
curieusesconclusionsdelarvolte.Mais
Baudelaire,malgrsonarsenalsatanique,son
gotpourSade,sesblasphmes,restaittrop
thologienpourtreunvrairvolt.Sonvrai
drame,quil'afaitleplusgrandpotedeson
temps,taitailleurs.Baudelairenepeuttre
voquiciquedanslamesureoilatle
thoricienleplusprofonddudandysmeet
donndesformulesdfinitivesl'unedes
conclusionsdelarvolteromantique.
Leromantismedmontreeneffetquela
rvolteapartielieavecledandysmel'une
desesdirectionsestleparatre.Dansses
formesconventionnelles,ledandysmeavoue
lanostalgied'unemorale.Iln'estqu'un
honneurdgradenpointd'honneur.Maisil
inaugureenmmetempsuneesthtiquequi
rgneencoresurnotremonde,celledes
crateurssolitaires,rivauxobstinsd'unDieu
qu'ilscondamnent.partirduromantisme,la
tchedel'artisteneseraplusseulementde
crerunmonde,nid'exalterlabeautpour
elleseule,maisaussidedfiniruneattitude.
L'artistedevientalorsmodle,ilseproposeen
[75]exemple:l'artestsamorale.Aveclui
commencel'gedesdirecteursde
conscience.Quandlesdandysnesetuent
pasounedeviennentpasfous,ilsfont
carrireetposentpourlaprosprit.Mme
lorsqu'ilscrient,commeVigny,qu'ilsvontse
taire,leursilenceestfracassant.
Maisauseinduromantismeluimme,la
strilitdecetteattitudeapparatquelques
rvoltsquifournissentalorsuntypede
transitionentrel'excentrique(oul'Incroyable)
etnosaventuriersrvolutionnaires.Entrele
neveudeRameauetlesconqurantsdu
XXesicle,ByronetShelleysebattentdj,
quoiqu'ostensiblement,pourlalibert.Ils
s'exposentaussi,maisd'uneautremanire.
Larvoltequittepeupeulemondedu
paratrepourceluidufaireoelleva
s'engagertoutentire.Lestudiantsfranais
deI830etlesdcembristesrusses
apparatrontalorscommelesincarnationsles
pluspuresd'unervolted'abordsolitaireet
quichercheensuite,traverslessacrifices,l
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beginningtospreadovertheearthto
consecratethesecuriousconclusionsofthe
Revolution.ButBaudelaire,inspiteofhis
satanicarsenal,histasteforSa,his
blasphemies,remainedtootheologiantobea
realrevolt.Hisrealdrama,whichmadehimthe
greatestpoetofhistime,wasalso.Baudelaire
canonlybeevokedhereinsofarashehasbeen
themostprofoundtheoristofdandyismand
givendefinitiveformulastooneofthe
conclusionsoftheromanticrevolt.
Romanticismdemonstrates,infact,thatthe
revolthasaconnectionwithdandyismOneof
itsdirectionsistoappear.Initsconventional
forms,dandyismadmitsthenostalgiaofa
morality.Itisonlyhonordegradedinpointof
honor.Butatthesametimeheinauguratesan
aestheticwhichstillreignsoverourworld,that
ofthesolitarycreators,theobstinaterivalsofa
Godwhomtheycondemn.Startingfrom
romanticism,theartist'staskwillnotonlybeto
createaworld,nottoexaltbeautyalone,but
alsotodefineanattitude.Theartistbecomes
model,heproposesin[75]example:artishis
moral.Withhimbeginstheageofdirectorsof
conscience.Whenthedandiesdonotkill
themselvesorbecomemad,theymakeacareer
andposeforprosperity.Evenwhentheyshout,
likeVigny,thattheyaregoingtobesilent,their
silenceisshattering.
Butwithinromanticismitself,thesterilityofthis
attitudeappearstosomerebelswhothen
provideatypeoftransitionbetweenthe
eccentric(ortheIncredible)andour
revolutionaryadventurers.BetweenRameau's
nephewandthe"conquerors"ofthetwentieth
century,ByronandShelleywerealreadyfighting
forliberty.Theyalsoexposethemselves,butin
anotherway.Therevoltgraduallyleavesthe
worldofappearingforthatofdoingwhereitis
goingtoengageitselfentirely.TheFrench
studentsof1830,andtheRussianDecembrists,
willthenappearasthepurestincarnationsofa
solitaryretreat,andthenseek,through
sacrifices,thepathofameeting.But,
conversely,thetasteoftheapocalypseandthe
franticlifewillbefoundagainamongour
revolutionaries.Theparadeoftrials,theterrible
playoftheexaminingmagistrateandthe
accused,andthestagingofinterrogations,
sometimessuggestatragiccomplacencytothe
4815/5000
oldsubterfugebywhichtheromanticrevolt,
rejectingwhathewas,Condemnedhimself
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rejectingwhathewas,Condemnedhimself
provisionallytoappearintheunhappyhopeof
conqueringadeeperbeing.

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II.
LARVOLTEMTAPHYSIQUE
LEREFUSDUSALUT
Silervoltromantiqueexaltel'individuetle
mal,ilneprenddoncpaslepartides
hommes,maisseulementsonpropreparti.Le
dandysme,quelqu'ilsoit,esttoujoursun
dandysmeparrapportDieu.L'individu,en
tantquecrature,nepeuts'opposerqu'au
crateur.IlabesoindeDieuavecquiil
poursuitunesortedesombrecoquetterie.
ArmandHoog12araisondedireque,malgr
leclimatnietzschendecesoeuvres,Dieun'y
estpasencoremort.Ladamnationmme,
revendiquecoretcri,n'estqu'unbon
tourqu'onjoueDieu.AvecDostoevski,au
contraire,ladescriptiondelarvoltevafaire
unpasdeplus.IvanKaramazovprendleparti
deshommesetmetl'accentsurleur
innocence.Ilaffirmequelacondamnation
mortquipsesureuxestinjuste.Dansson
premiermouvement,aumoins,loindeplaider
pourlemal,ilplaidepourlajusticequ'ilmet
audessusdeladivinit.Ilneniedoncpas
absolumentl'existencedeDieu.Illerfuteau
nomd'unevaleurmorale.L'ambitiondu
rvoltromantiquetaitdeparlerDieu
d'galgal.Lemalrpondalorsaumal,la
superbelacruaut.L'idaldeVignyest,par
exemple,derpondreausilenceparlesilen
ce.Sansdoute,ils'agitparldesehisserau
niveaudeDieu,cequiestdjleblasphme.
Maisonnesongepascontesterlepouvoir,
nilaplacedeladivinit.[77]Ceblasphme
estrvrencieuxpuisquetoutblasphme,
finalement,estparticipationausacr.
AvecIvan,aucontraire,letonchange.Dieu
estjugeasontour,etdehaut.Silemalest
ncessairelacrationdivine,alorscette
crationestinacceptable.Ivannes'en
remettraplusceDieumystrieux,maisun
principeplushautquiestlajustice.Ilinaugure
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II.
THEMETAPHYSICALREVOLT
THEREFUSALOFSALVATION
Iftheromanticrevoltexaltstheindividualand
theevil,hedoesnottakethesideofmen,but
onlyhisownparty.Dandyism,whateveritmay
be,isalwaysadandyisminrelationtoGod.The
individual,asacreature,canonlyopposethe
creator.HeneedsGodwithwhomhepursuesa
sortofdarkcoquetry.ArmandHoogisrightto
saythat,despitetheNietzscheanclimateof
theseworks,Godisnotyetdead.Even
damnation,withhornandcry,isonlyagood
trickinplayingGod.WithDostoyevsky,onthe
otherhand,thedescriptionoftherevoltwilltake
astepfurther.IvanKaramazovtakesthesideof
menandemphasizestheirinnocence.He
assertsthatthedeathsentenceagainstthemis
unfair.Inhisfirstmovement,atleast,farfrom
pleadingforevil,hepleadsforjusticethathe
putsabovedivinity.Hedoesnottherefore
absolutelydenytheexistenceofGod.He
refutesitinthenameofamoralvalue.The
ambitionoftheromanticrevoltwastospeakto
Godequally.Evilthenrespondstoevil,superb
tocruelty.TheidealofVignyis,forexample,to
respondtosilencebysilence.Doubtless,itisa
matterofraisinghimselftothelevelofGod,
whichisalreadyblasphemy.Butwedonot
dreamofcontestingpowerortheplaceof
divinity.[77]Thisblasphemyisreverent,since
allblasphemyisultimatelyparticipationinthe
sacred.
WithIvan,onthecontrary,thetonechanges.
Godisjudgeinhisturn,andhigh.Ifevilis
necessaryfordivinecreation,thenthiscreation
isunacceptable.Ivanwillnolongerrelyonthis
mysteriousGod,butonahigherprinciplewhich
isjustice.Heinauguratestheessential
undertakingoftherevolt,whichistosubstitute
forthekingdomofgracethatofjustice.Atthe
sametime,hebegantheattackonChristianity.
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principeplushautquiestlajustice.Ilinaugure
l'entrepriseessentielledelarvoltequiestde
substituerauroyaumedelagrceceluidela
justice.Dummecoup,ilcommencel'attaque
contrelechristianisme.Lesrvolts
romantiquesrompaientavecDieuluimme,
entantqueprincipedehaine.Ivanrefuse
explicitementlemystreet,parconsquent,
Dieuentantqueprinciped'amour.L'amour
seulpeutnousfaireratifierl'injusticefaite
Marthe,auxouvriersdesdixheures,etplus
loinencore,faireadmettrelamortinjustifiable
desenfants.Silasouffrancedesenfants,dit
Ivan,sertparfairelasommedesdouleurs
ncessairesl'acquisitiondelavrit,
j'affirmed'oresetdjquecettevritnevaut
pasuntelprix.Ivanrefuseladpendance
profondequelechristianismeaintroduitentre
lasouffranceetlavrit.Lecrileplus
profondd'Ivan,celuiquiouvrelesabmesles
plusbouleversantssouslespasdurvolt,
estlemmesi.Monindignationpersisterait
mmesij'avaistort.Cequisignifieque
mmesiDieuexistait,mmesilemystre
recouvraitunevrit,mmesilestarets
Zosimeavaitraison,Ivann'accepteraitpas
quecettevritftpayeparlemal,la
souffrance,etlamortinfligel'innocent.Ivan
incarnelerefusdusalut.Lafoimnelavie
immortelle.Maislafoisupposel'acceptation
dumystreetdumal,larsignation
l'injusticeCeluiquelasouffrancedesenfants
empched'accderlafoinerecevradonc
paslavieimmortelle.Danscesconditions,
mmesilavieimmortelleexistait,Ivanla
refuserait.Ilrepoussecemarch.Il[78]
n'accepteraitlagrcequ'inconditionnelleet
c'estpourquoiilposeluimmesesconditions.
Larvolteveuttout,ouneveutrien.Toutela
sciencedumondenevautpasleslarmesdes
enfants.Ivanneditpasqu'iln'yapasde
vrit.Ilditques'ilyaunevrit,ellenepeut
qu'treinacceptable.Pourquoi?Parcequ'elle
estinjuste.Laluttedelajusticecontrela
vritestouverteicipourlapremirefoiselle
n'auraplusdecesse.Ivan,solitaire,donc
moraliste,sesuffirad'unesortede
donquichottismemtaphysique.Mais
quelqueslustresencoreetuneimmense
conspirationpolitiqueviserafaire,dela
justice,lavrit.
4647/5000
Parsurcrot,Ivanincarnelerefusd'tresauv
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sametime,hebegantheattackonChristianity.
TheromanticrebelsbrokewithGodhimself,as
aprincipleofhatred.Ivanexplicitlyrefusesthe
mysteryand,consequently,Godastheprinciple
oflove.Lovealonecanmakeusratifythe
injusticedonetoMartha,thetenhourworkers,
andevenfarther,toadmittheunjustifiabledeath
ofchildren."Ifthesufferingofchildren,"says
Ivan,"servestocompletethesumofthepains
necessaryfortheacquisitionofthetruth,Iaffirm
alreadythatthistruthisnotworthsuchaprice.
Ivanrefusestheprofounddependencewhich
Christianityhasintroducedbetweensuffering
andtruth.ThedeepestcryofIvan,theonewho
opensthemostprofoundabyssesunderthe
stepsoftherevolt,isthesame."Myindignation
wouldpersistevenifIwaswrong.Whichmeans
thatevenifGodexisted,evenifthemystery
coveredatruth,eveniftheZosimusstarets
wereright,Ivanwouldnotacceptthatthistruth
waspaidbytheevil,thesuffering,andthe
deathinflictedonhim,innocent.Ivanembodies
therefusalofsalvation.Faithleadstoimmortal
life.Butfaithpresupposestheacceptanceof
mysteryandevil,resignationtoinjustice.The
onewhomthesufferingofchildrenprevents
fromaccedingtothefaithwillnottherefore
receiveimmortallife.Undertheseconditions,
evenifimmortallifeexisted,Ivanwouldrefuse
it.Itpushesthismarketback.Hewouldaccept
graceonlyunconditionallyandthereforehelaid
downhisownconditions.Revoltwants
everything,orwantsnothing."Allthescienceof
theworldisnotworththetearsofchildren.Ivan
doesnotsaythereisnotruth.Hesaysthatif
thereisatruth,itcanonlybeunacceptable.
Why?Becauseitisunfair.Thestruggleof
justiceagainsttruthisopenhereforthefirst
timeItwillnotcease.Ivan,lonely,therefore
moralistic,willbesatisfiedwithakindof
metaphysicalquixotism.Butafewmore
chandeliersandanimmensepolitical
conspiracywillaimatmakingjusticethetruth.
Inaddition,Ivanembodiestherefusaltobe
savedalone.Hesolidaritywiththedamnedand,
becauseofthem,refusesheaven.Ifhe
believed,indeed,hemightbesaved,butothers
wouldbedamned.Sufferingwouldcontinue.
Thereisnosalvationforthosewhosufferfrom
truecompassion.IvanwillcontinuetoputGod
inhiswrongbydoublyrejectingfaithasone
deniesinjusticeandprivilege.Onestepfurther
andAllornothing,wepasstotheAllornobody.
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Cettedterminationextrme,etl'attitude
qu'ellesuppose>auraientsuffiaux
romantiques.MaisIvan13,bienqu'ilcde
aussiaudandysme,vitrellementses
problmes,dchirentreleouietlenon.
partirdecemoment,ilentredansla
consquence.S'ilrefusel'immortalit,quelui
restetil?Laviedanscequ'ellea
d'lmentaire.Lesensdelaviesupprim,il
resteencorelavie.jevis,ditIvan,endpit
delalogique.Etencore:Sijen'avaisplus
foienlavie,sijedoutaisd'unefemmeaime,
del'ordreuniversel,persuadaucontraire
quetoutn'estqu'unchaosinfernaletmaudit,
mmealors,jevoudraisvivre[79]quand
mme.Ivanvivradonc,aimeraaussisans
savoirpourquoi.Maisvivre,c'estaussiagir.
Aunomdequoi?S'iln'yapasd'immortalit,il
n'yanircompensenichtiment,nibienni
mal.jecroisqu'iln'yapasdevertusans
immortalit.Etaussi:jesaisseulement
quelasouffranceexiste,qu'iln'yapasde
coupables,quetouts'enchane,quetout
passeets'quilibre.Maiss'iln'yapasde
vertu,iln'yapasplusdeloi:Toutest
permis.
cetoutestpermiscommencevraiment
l'histoiredunihilismecontemporain.Larvolte
romantiquen'allaitpassiloin.Ellesebornait
dire,ensomme,quetoutn'taitpaspermis,
maisqu'ellesepermettait,parinsolence,ce
quitaitdfendu.AveclesKaramazov,au
contraire,lalogiquedel'indignationva
retournerlarvoltecontreellemmeetla
jeterdansunecontradictiondsespre.La
diffrenceessentielleestquelesromantiques
sedonnentdespermissionsdecomplaisance,
tandisqu'Ivanseforcerafairelemalpar
cohrence.Ilnesepermettrapasd'trebon.
Lenihilismen'estpasseulementdsespoiret
ngation,maissurtoutvolontdedsesprer
etdenier.Lemmehommequiprenaitsi
farouchementlepartidel'innocence,qui
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Thisextremedetermination,andtheattitude
whichitsupposes,wouldhavesufficedthe
Romantics.ButIvan13,althoughhealso
yieldedtodandyism,actuallysawhisproblems,
tornbetweentheyesandtheno.Fromthat
momenton,heentersintotheconsequence.If
herefusestheimmortality,whatremainstohim?
Lifeinitselemental.Themeaningoflife
suppressed,thereisstilllife."Ilive,"saidIvan,
"inspiteoflogic.Andagain:"IfIhadnolonger
faithinlife,ifIdoubtedabelovedwoman,ofthe
universalorder,persuaded,onthecontrary,that
allisbutaninfernalandcursedchaos,Even
then,Iwouldliketolive[79]anyway.Ivanwill
livethen,willalsolove"withoutknowingwhy."
Buttoliveisalsotoact.Inthenameofwhat?If
thereisnoimmortality,thereisneitherreward
norpunishment,neithergoodnorevil."Ibelieve
thatthereisnovirtuewithoutimmortality.And
also:"Iknowonlythatsufferingexists,thatthere
arenoculprits,thateverythingisconnected,
thateverythingpassesandisbalanced.Butif
thereisnovirtue,thereisnomorelaw:
"Everythingispermitted."
Atthis"everythingisallowed"reallybeginsthe
historyofcontemporarynihilism.Theromantic
revoltdidnotgosofar.Shecontentedherself
withsaying,inshort,thateverythingwasnot
permitted,butthatsheallowedherself,by
insolence,whatwasforbidden.Withthe
Karamazov,onthecontrary,thelogicof
indignationwillturntherevoltagainstitselfand
throwitintoadesperatecontradiction.The
essentialdifferenceisthattheRomanticsgive
themselvespermissionsofcomplacency,while
Ivanwillforcehimselftodoevilbycoherence.
Hewillnotallowhimselftobegood.Nihilismis
notonlydespairandnegation,butabovealla
desiretodespairandtodeny.Thesameman
whotooksofiercelythepartyofinnocence,who
trembledatthesufferingofachild,whowished
tosee"withhiseyes"thedoesleepingnearthe
lion,thevictimkissthemurderer,Whenhe
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farouchementlepartidel'innocence,qui
tremblaitdevantlasouffranced'unenfant,qui
voulaitvoirdesesyeuxlabichedormir
prsdulion,lavictimeembrasserlemeur
trier,partirdumomentoilrefusela
cohrencedivineettentedetrouversapropre
rgle,reconnatlalgitimitdumeurtre.Ivan
servoltecontreunDieumeurtriermaisds
l'instantoilraisonnesarvolte,ilentirelaloi
dumeurtre.Sitoutestpermis,ilpeuttuerson
pre,ousouffriraumoinsqu'ilsoittu.Une
longuerflexionsurnotreconditionde
condamnsmortaboutit,seulementla
justificationducrime.Ivan,enmmetemps,
haitlapeinedemort(racontantuneexcution,
ilditfrocement:Sattetomba,au[80]
nomdelagrcedivine)etadmet,en
principe,lecrime.Touteslesindulgencespour
lemeurtrier,aucunepourl'excuteur.Cette
contradiction,oSadevivaitl'aise,trangle
aucontraireIvanKaramazov.
Ilfaitminederaisonner,eneffet,commesi
l'immortalitn'existaitpas,alorsqu'ils'est
borndirequ'illarefusaitmmesielle
existait.Pourprotestercontrelemaletla
mort,ilchoisitdonc,dlibrment,dedire
quelavertun'existepasplusquel'immortalit
etdelaissertuersonpre.Ilaccepte
sciemmentsondilemmetrevertueuxet
illogique,oulogiqueetcriminel.Sondouble,le
diable,araisonquandilluisouffle:Tuvas
accompliruneactionvertueuseetpourtanttu
necroispaslavertu,voilcequit'irriteette
tourmente.Laquestionqueseposeenfin
Ivan,cellequiconstituelevraiprogrsque
Dostoevskifaitaccomplirl'espritdervolte,
estlaseulequinousintresseici:peuton
vivreetsemaintenirdanslarvolte?
Ivanlaissedevinersarponse:onnepeut
vivredanslarvoltequ'enlapoussant
jusqu'aubout.Qu'estcequel'extrmitdela
rvoltemtaphysique?Larvolution
mtaphysique.Lematredecemonde,aprs
avoirtcontestdanssalgitimit,doittre
renvers.L'hommedoitoccupersaplace.
CommeDieuetl'immortalitn'existentpas,il
estpermisl'hommenouveaudedevenir
Dieu.Maisqu'estcequtreDieu?
Reconnatrejustementquetoutestpermis
refusertouteautreloiquelasiennepropre.
Sansqu'ilsoitncessairededvelopperles
raisonnementsintermdiaires,onaperoit
ainsique,devenirDieu,c'estaccepterlecrime
(idefavorite,aussibien,desintellectuelsde
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lion,thevictimkissthemurderer,Whenhe
refusesdivinecoherenceandtriestofindhis
ownrule,recognizesthelegitimacyofthe
murder.IvanrevoltsagainstamurderousGod
Butfromthemomentwhenhereasonshis
revolt,hedrawsthelawofmurder.Ifeverything
isallowed,hecankillhisfather,orsufferatleast
tobekilled.Alongreflectiononourcondition
condemnedtodeathleadsonlytothe
justificationofthecrime.Ivan,atthesametime,
hatesthedeathpenalty(recountingan
execution,hesaysferociously:"Hisheadfell,in
thenameofdivinegrace")andadmitted,in
principle,thecrime.Allindulgencesforthe
murderer,nonefortheexecutioner.This
contradiction,whereSadelivedatease,
stranglesIvanKaramazov.
Hepretendstoreason,indeed,asifimmortality
didnotexist,whereasheconfinedhimselfto
sayingthatherefuseditevenifitexisted.To
protestagainstevilanddeath,hedeliberately
chosetosaythatvirtuedoesnotexistanymore
thanimmortalityandtolethisfatherkill.He
consciouslyacceptshisdilemmaBevertical
andillogical,orlogicalandcriminal.Hisdouble,
thedevil,isrightwhenhebreathes:"Youare
goingtoperformavirtuousaction,andyetyou
donotbelieveinvirtue,thatiswhatirritatesand
tormentsyou.Thequestionthatfinallyarises,
Ivan,thatwhichconstitutestherealprogress
Dostoevskymakestoaccomplishthespiritof
revolt,istheonlyonewhichinterestsushere:
canweliveandmaintainourselvesinrevolt?
Ivanletshimselfguesshisanswer:onecanlive
intherevoltonlybypushingittotheend.What
istheendofthemetaphysicalrevolt?The
metaphysicalrevolution.Themasterofthis
world,afterbeingchallengedinitslegitimacy,
mustbeoverthrown.Manmustoccupyhis
place."AsGodandimmortalitydonotexist,itis
permissibleforthenewmantobecomeGod.
ButwhatisbeingGod?Recognizeprecisely
thateverythingisallowedTorefuseanyother
lawthanhisown.Withoutitbeingnecessaryto
developtheintermediatereasonings,wethus
perceivethattobecomeGodistoacceptthe
crime(afavoriteidea,aswell,ofthe
intellectualsofDostoevsky).Ivan'spersonal
problemisthereforewhetherhewillbefaithful
tohislogic,andif,startingfromanoutraged
protestatinnocentsuffering,hewillacceptthe
murderofhisfatherwiththeindifferenceofthe
[81]gods.Weknowhissolution:Ivanwilllethis
fatherdie.Tooprofoundtobesufficientto
2/3
8/30/2017 Google Translate
(idefavorite,aussibien,desintellectuelsde fatherdie.Tooprofoundtobesufficientto
4975/5000
Dostoevski).Leproblmepersonneld'Ivan appear,toosensitivetoact,hewillcontent
himselfwithlettingithappen.Buthe'llgomad.
Themanwhodidnotunderstandhowonecould
loveone'sneighbordidnotunderstandhowone
couldkillhim.
216 characters over 5000 maximum:
TRANSLATE MORE
njustifiableetuncrimeinacceptable,dvorde
pitietincapabled'amour,solitaireprivdu
secourablecynisme,lacontradictiontueracette
intelligencesouveraine.J'aiunespritter
restre,disaitil.

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8/30/2017
Translate
Coincentreunevertuinjustifiableetuncrime
inacceptable,dvordepitietincapable
d'amour,solitaireprivdusecourable
cynisme,lacontradictiontueracette
intelligencesouveraine.J'aiunespritter
restre,disaitil.quoibonvouloircomprendre
cequin'estpasdecemonde?Maisilne
vivaitquepourcequin'estpasdecemonde,
etcetorgueild'absolul'enlevaitprcisment
laterredontiln'aimaitrien.
Cenaufragen'empchepas,dureste,que,le
problmepos,laconsquencedevaitsuivre:
larvolteestdsormaisenmarchevers
l'action.Cemouvementestindiqudjpar
Dostoevski,avecuneintensitprophtique,
danslalgendeduGrandInquisiteur.Ivan,
finalement,nesparepaslacrationdeson
crateur.Cen'estpasDieuquejerepousse,
ditil,c'estlacration.Autrementdit,c'est
Dieulepre,insparabledecequ'ilacr14.
Sonprojetd'usurpationrestedonctoutmoral.
Ilneveutrienrformerdanslacration.Mais
lacrationtantcequ'elleest,ilentireledroit
des'affranchirmoralement,etlesautres
hommesaveclui.partirdumoment,au
contraire,ol'espritdervolte,acceptantle
toutestpermisetletousoupersonne
viserarefairelacrationpourassurerla
royautetladivinitdeshommes,partirdu
momentolarvolutionmtaphysique
s'tendradu[82]moralaupolitique,une
nouvelleentreprise,deporteincalculable,
commencera,neelleaussi,ilfautte
remarquer,dummenihilisme.Dostoevski,
prophtedelanouvellereligion,l'avaitprvue
etannonce:SiAliochaavaitconcluqu'il
n'yaniDieuniimmortalit,ilseraittoutde
suitedevenuatheetsocialiste.Carleso
cialisme,cen'estpasseulementlaquestion
ouvrire,c'estsurtoutlaquestionde
l'athisme,desonincarnationcontemporaine,
laquestiondelatourdeBabel,quise
construitsansDieu,nonpouratteindreles
cieuxdelaterre,maispourabaisserlescieux
https://translate.google.com/#fr/en/Coince%CC%81%20entre%20une%20vertu%20injustiable%20et%20un%20crime%20inacceptable%2C%20de%CC%81vore%C 1/3
Google Translate
Turn off instant translation
Stuckbetweenanunjustifiablevirtueandan
unacceptablecrime,devouredbypityand
incapableoflove,lonelywithoutcynicism,
contradictionwillkillthissovereignintelligence.
"Ihaveaterriblemind,"hesaid.Whatgood
woulditbetounderstandwhatisnotofthis
world?Buthelivedonlyforthatwhichisnotof
thisworld,andthisprideofabsoluteabsolved
himpreciselyfromtheearthofwhichheloved
nothing.
Thiswreckdoesnot,however,preventthe
consequenceoftheproblem:therevoltisnow
onthemarchtowardsaction.Thismovementis
alreadyindicatedbyDostoyevsky,witha
propheticintensity,inthelegendoftheGreat
Inquisitor.Ivan,finally,doesnotseparatethe
creationofitscreator."ItisnotGodthatI
reject,"hesaid,"itiscreation.Inotherwords,it
isGodtheFather,inseparablefromwhathe
created.14Hisplanofusurpationtherefore
remainsallmoral.Hedoesnotwanttoreform
anythingincreation.Butcreationbeingwhatit
is,itderivesitsrighttofreeitselfmorally,and
theothermenwithit.Fromthemoment,onthe
otherhand,whenthespiritofrevolt,accepting
"everythingispermitted"andthe"allornobody"
willaimtoredothecreationtoensurethe
royaltyanddivinityofmen,fromthemoment
Wherethemetaphysicalrevolutionwillextend
from[82]moraltopolitical,anewundertaking,
ofincalculablescope,willbegin,borntoo,must
benoticed,ofthesamenihilism.Dostoyevsky,
theprophetofthenewreligion,hadforeseen
andannouncedit:"IfAlyoshahadconcluded
thatthereisneitherGodnorimmortality,he
wouldimmediatelyhavebecomeanatheistand
asocialist.Forsocialismisnotonlytheworking
classquestion,butaboveallthequestionof
atheism,itscontemporaryincarnation,the
questionoftheTowerofBabel,whichisbuilt
withoutGod,nottoattaintheTheheavensof
theearth,buttolowertheheavenstotheearth.
"
8/30/2017
cieuxdelaterre,maispourabaisserlescieux
jusqu'laterre15.
Aprscela,AliochapeuteneffettraiterIvan,
avecattendrissement,devraiblancbec.
Celuicis'essayaitseulementlamatrisede
soietn'yparvenaitpas.D'autres,plussrieux,
viendront,qui,partisdelammengation
dsespre,vontexigerl'empiredumonde.
CesontlesGrandsInquisiteursqui
emprisonnentleChristetviennentluidireque
samthoden'estpaslabonne,quele
bonheuruniverselnepeuts'obtenirparla
libertimmdiatedechoisirentrelebienetle
mal,maisparladominationetl'unificationdu
monde.Ilfautrgnerd'abord,etconqurir.Le
royaumedescieuxviendra,eneffet,surterre,
maisleshommesyrgneront,quelquesuns
d'abordquiserontlesCsars,ceuxquiont
comprislespremiers,ettouslesautresensui
te,avecletemps.L'unitdelacrationse
fera,partouslesmoyens,puisquetoutest
permis.LeGrandInquisiteurestvieuxetlas,
carsascienceestamre.Ilsaitqueles
hommessontplusparesseuxquelcheset
qu'ilsprfrentlapaixetlamortlalibertde
discernerlebienetlemal.Ilapiti,unepiti
froide,deceprisonniersilencieuxque
l'histoiredmentsans[83]trve.Illepresse
deparler,dereconnatresestortsetde
lgitimer,enunsens,l'entreprisedes
InquisiteursetdesCsars.Maisleprisonnier
setait.L'entreprisesepoursuivradoncsans
luionletuera.Lalgitimitviendralafin
destempsquandleroyaumedeshommes
seraassur.L'affairen'estqu'audbut,elle
estloind'tretermine,etlaterreauraencore
beaucoupsouffrir,maisnousatteindrons
notrebut,nousseronsCsar,alorsnous
songeronsaubonheuruniversel.
Leprisonnier,depuislors,atexcut
seulsrgnentlesGrandsInquisiteursqui
coutentl'espritprofond,l'espritde
destructionetdemort.LesGrands
Inquisiteursrefusentfirementlepainduciel
etlalibertetoffrentlepaindelaterresansla
libert.Descendsdelacroixetnous
croironsentoi,criaientdjleurspoliciers
surleGolgotha.Maisiln'estpasdescenduet,
mme,aumomentleplustorturdel'agonie,
ils'estplaintDieud'avoirtabandonn.Il
n'yadoncplusdepreuves,maislafoietle
https://translate.google.com/#fr/en/Coince%CC%81%20entre%20une%20vertu%20injustiable%20et%20un%20crime%20inacceptable%2C%20de%CC%81vore%C
Google Translate
Afterthat,AlyoshacanindeedtreatIvan,with
tenderness,as"truewhitebeak."Thelattertried
onlytocontrolhimselfanddidnotsucceed.
Others,moreserious,willcome,who,partakers
ofthesamedespairingnegation,willdemand
theempireoftheworld.ItistheGreat
InquisitorswhoimprisonChristandcometotell
himthathismethodisnottherightone,that
universalhappinesscannotbeobtainedbythe
immediatefreedomtochoosebetweengood
andevil,butbydominationandTheunification
oftheworld.Wemustreignfirstandconquer.
Thekingdomofheavenwillindeedcometo
earth,butmenwillreignthere,someofthem
first,whowillbetheCaesars,thosewhohave
understoodthefirst,andalltheothers
afterwards,withtime.Theunityofcreationwill
bedone,byallmeans,sinceeverythingis
allowed.TheGrandInquisitorisoldandtired,
forhisscienceisbitter.Heknowsthatmenare
morelazythanloose,andthattheyprefer
peaceanddeathtothefreedomofdiscerning
goodandevil.Hehaspity,acoldpity,ofthat
silentprisonerwhomhistorydenieswithouta
truce.Heurgedhimtospeak,toacknowledge
hiswrongs,andtolegitimize,inasense,the
undertakingoftheInquisitorsandCaesars.But
theprisonerissilent.Theenterprisewill
thereforecontinuewithoutitHewillbekilled.
Legitimacywillcomeattheendoftimewhen
thekingdomofmenwillbeassured."Theaffair
isonlyatthebeginning,itisfarfromfinished,
andtheearthwillstillhavemuchtosuffer,but
wewillreachourgoal,weshallbeCaesar,then
weshallthinkofuniversalhappiness."
TheprisonerhassincebeenexecutedOnlythe
GreatInquisitors,wholistento"theprofound
spirit,thespiritofdestructionanddeath"reign.
TheGreatInquisitorsproudlyrefusethebread
ofheavenandlibertyandofferthebreadofthe
earthwithoutfreedom."Getdownfromthe
crossandwewillbelieveinyou,"their
policemenwerealreadyshoutingatGolgotha.
Buthedidnotcomedown,andevenatthe
mosttormentedmomentofagonyhe
complainedtoGodthathehadbeen
abandoned.Thereis,therefore,nolongerany
proof,butfaithandmystery,whichtherebels
reject,andwhichtheGreatInquisitorsflout.
Everythingispermitted,andthecenturiesof
4720/5000
crimehavebeenpreparedforthismomentof
turmoil.FromPaultoStalin,thepopeswho
choseCaesarpreparedthewayforthe
Caesars,whochooseonlythemselves.The
2/3
8/30/2017 Google Translate
Caesars,whochooseonlythemselves.The
unityoftheworldwhichhasnotbeenmadewith
GodwillhenceforthstriveagainstGod.

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8/30/2017
Translate
Coincentreunevertuinjustifiableetuncrime
inacceptable,dvordepitietincapable
d'amour,solitaireprivdusecourable
cynisme,lacontradictiontueracette
intelligencesouveraine.J'aiunespritter
restre,disaitil.quoibonvouloircomprendre
cequin'estpasdecemonde?Maisilne
vivaitquepourcequin'estpasdecemonde,
etcetorgueild'absolul'enlevaitprcisment
laterredontiln'aimaitrien.
Cenaufragen'empchepas,dureste,que,le
problmepos,laconsquencedevaitsuivre:
larvolteestdsormaisenmarchevers
l'action.Cemouvementestindiqudjpar
Dostoevski,avecuneintensitprophtique,
danslalgendeduGrandInquisiteur.Ivan,
finalement,nesparepaslacrationdeson
crateur.Cen'estpasDieuquejerepousse,
ditil,c'estlacration.Autrementdit,c'est
Dieulepre,insparabledecequ'ilacr14.
Sonprojetd'usurpationrestedonctoutmoral.
Ilneveutrienrformerdanslacration.Mais
lacrationtantcequ'elleest,ilentireledroit
des'affranchirmoralement,etlesautres
hommesaveclui.partirdumoment,au
contraire,ol'espritdervolte,acceptantle
toutestpermisetletousoupersonne
viserarefairelacrationpourassurerla
royautetladivinitdeshommes,partirdu
momentolarvolutionmtaphysique
s'tendradu[82]moralaupolitique,une
nouvelleentreprise,deporteincalculable,
commencera,neelleaussi,ilfautte
remarquer,dummenihilisme.Dostoevski,
prophtedelanouvellereligion,l'avaitprvue
etannonce:SiAliochaavaitconcluqu'il
n'yaniDieuniimmortalit,ilseraittoutde
suitedevenuatheetsocialiste.Carleso
cialisme,cen'estpasseulementlaquestion
ouvrire,c'estsurtoutlaquestionde
l'athisme,desonincarnationcontemporaine,
laquestiondelatourdeBabel,quise
construitsansDieu,nonpouratteindreles
cieuxdelaterre,maispourabaisserlescieux
https://translate.google.com/#fr/en/Coince%CC%81%20entre%20une%20vertu%20injustiable%20et%20un%20crime%20inacceptable%2C%20de%CC%81vore%C 1/3
Google Translate
Turn off instant translation
Stuckbetweenanunjustifiablevirtueandan
unacceptablecrime,devouredbypityand
incapableoflove,lonelywithoutcynicism,
contradictionwillkillthissovereignintelligence.
"Ihaveaterriblemind,"hesaid.Whatgood
woulditbetounderstandwhatisnotofthis
world?Buthelivedonlyforthatwhichisnotof
thisworld,andthisprideofabsoluteabsolved
himpreciselyfromtheearthofwhichheloved
nothing.
Thiswreckdoesnot,however,preventthe
consequenceoftheproblem:therevoltisnow
onthemarchtowardsaction.Thismovementis
alreadyindicatedbyDostoyevsky,witha
propheticintensity,inthelegendoftheGreat
Inquisitor.Ivan,finally,doesnotseparatethe
creationofitscreator."ItisnotGodthatI
reject,"hesaid,"itiscreation.Inotherwords,it
isGodtheFather,inseparablefromwhathe
created.14Hisplanofusurpationtherefore
remainsallmoral.Hedoesnotwanttoreform
anythingincreation.Butcreationbeingwhatit
is,itderivesitsrighttofreeitselfmorally,and
theothermenwithit.Fromthemoment,onthe
otherhand,whenthespiritofrevolt,accepting
"everythingispermitted"andthe"allornobody"
willaimtoredothecreationtoensurethe
royaltyanddivinityofmen,fromthemoment
Wherethemetaphysicalrevolutionwillextend
from[82]moraltopolitical,anewundertaking,
ofincalculablescope,willbegin,borntoo,must
benoticed,ofthesamenihilism.Dostoyevsky,
theprophetofthenewreligion,hadforeseen
andannouncedit:"IfAlyoshahadconcluded
thatthereisneitherGodnorimmortality,he
wouldimmediatelyhavebecomeanatheistand
asocialist.Forsocialismisnotonlytheworking
classquestion,butaboveallthequestionof
atheism,itscontemporaryincarnation,the
questionoftheTowerofBabel,whichisbuilt
withoutGod,nottoattaintheTheheavensof
theearth,buttolowertheheavenstotheearth.
"
8/30/2017
cieuxdelaterre,maispourabaisserlescieux
jusqu'laterre15.
Aprscela,AliochapeuteneffettraiterIvan,
avecattendrissement,devraiblancbec.
Celuicis'essayaitseulementlamatrisede
soietn'yparvenaitpas.D'autres,plussrieux,
viendront,qui,partisdelammengation
dsespre,vontexigerl'empiredumonde.
CesontlesGrandsInquisiteursqui
emprisonnentleChristetviennentluidireque
samthoden'estpaslabonne,quele
bonheuruniverselnepeuts'obtenirparla
libertimmdiatedechoisirentrelebienetle
mal,maisparladominationetl'unificationdu
monde.Ilfautrgnerd'abord,etconqurir.Le
royaumedescieuxviendra,eneffet,surterre,
maisleshommesyrgneront,quelquesuns
d'abordquiserontlesCsars,ceuxquiont
comprislespremiers,ettouslesautresensui
te,avecletemps.L'unitdelacrationse
fera,partouslesmoyens,puisquetoutest
permis.LeGrandInquisiteurestvieuxetlas,
carsascienceestamre.Ilsaitqueles
hommessontplusparesseuxquelcheset
qu'ilsprfrentlapaixetlamortlalibertde
discernerlebienetlemal.Ilapiti,unepiti
froide,deceprisonniersilencieuxque
l'histoiredmentsans[83]trve.Illepresse
deparler,dereconnatresestortsetde
lgitimer,enunsens,l'entreprisedes
InquisiteursetdesCsars.Maisleprisonnier
setait.L'entreprisesepoursuivradoncsans
luionletuera.Lalgitimitviendralafin
destempsquandleroyaumedeshommes
seraassur.L'affairen'estqu'audbut,elle
estloind'tretermine,etlaterreauraencore
beaucoupsouffrir,maisnousatteindrons
notrebut,nousseronsCsar,alorsnous
songeronsaubonheuruniversel.
Leprisonnier,depuislors,atexcut
seulsrgnentlesGrandsInquisiteursqui
coutentl'espritprofond,l'espritde
destructionetdemort.LesGrands
Inquisiteursrefusentfirementlepainduciel
etlalibertetoffrentlepaindelaterresansla
libert.Descendsdelacroixetnous
croironsentoi,criaientdjleurspoliciers
surleGolgotha.Maisiln'estpasdescenduet,
mme,aumomentleplustorturdel'agonie,
ils'estplaintDieud'avoirtabandonn.Il
n'yadoncplusdepreuves,maislafoietle
mystre,quelesrvoltsrepoussent,etque
lesGrandsInquisiteursbafouent.Toutest
permisetlessiclesducrimesesont
https://translate.google.com/#fr/en/Coince%CC%81%20entre%20une%20vertu%20injustiable%20et%20un%20crime%20inacceptable%2C%20de%CC%81vore%C
Google Translate
Afterthat,AlyoshacanindeedtreatIvan,with
tenderness,as"truewhitebeak."Thelattertried
onlytocontrolhimselfanddidnotsucceed.
Others,moreserious,willcome,who,partakers
ofthesamedespairingnegation,willdemand
theempireoftheworld.ItistheGreat
InquisitorswhoimprisonChristandcometotell
himthathismethodisnottherightone,that
universalhappinesscannotbeobtainedbythe
immediatefreedomtochoosebetweengood
andevil,butbydominationandTheunification
oftheworld.Wemustreignfirstandconquer.
Thekingdomofheavenwillindeedcometo
earth,butmenwillreignthere,someofthem
first,whowillbetheCaesars,thosewhohave
understoodthefirst,andalltheothers
afterwards,withtime.Theunityofcreationwill
bedone,byallmeans,sinceeverythingis
allowed.TheGrandInquisitorisoldandtired,
forhisscienceisbitter.Heknowsthatmenare
morelazythanloose,andthattheyprefer
peaceanddeathtothefreedomofdiscerning
goodandevil.Hehaspity,acoldpity,ofthat
silentprisonerwhomhistorydenieswithouta
truce.Heurgedhimtospeak,toacknowledge
hiswrongs,andtolegitimize,inasense,the
undertakingoftheInquisitorsandCaesars.But
theprisonerissilent.Theenterprisewill
thereforecontinuewithoutitHewillbekilled.
Legitimacywillcomeattheendoftimewhen
thekingdomofmenwillbeassured."Theaffair
isonlyatthebeginning,itisfarfromfinished,
andtheearthwillstillhavemuchtosuffer,but
wewillreachourgoal,weshallbeCaesar,then
weshallthinkofuniversalhappiness."
TheprisonerhassincebeenexecutedOnlythe
GreatInquisitors,wholistento"theprofound
spirit,thespiritofdestructionanddeath"reign.
TheGreatInquisitorsproudlyrefusethebread
ofheavenandlibertyandofferthebreadofthe
earthwithoutfreedom."Getdownfromthe
crossandwewillbelieveinyou,"their
policemenwerealreadyshoutingatGolgotha.
Buthedidnotcomedown,andevenatthe
mosttormentedmomentofagonyhe
complainedtoGodthathehadbeen
abandoned.Thereis,therefore,nolongerany
proof,butfaithandmystery,whichtherebels
reject,andwhichtheGreatInquisitorsflout.
Everythingispermitted,andthecenturiesof
crimehavebeenpreparedforthismomentof
turmoil.FromPaultoStalin,thepopeswho
choseCaesarpreparedthewayforthe
Caesars,whochooseonlythemselves.The
2/3
8/30/2017 Google Translate
permisetlessiclesducrimesesont Caesars,whochooseonlythemselves.The
4930/5000
prparscetteminutebouleverse.DePaul unityoftheworldwhichhasnotbeenmadewith
GodwillhenceforthstriveagainstGod.

Butwearenotthereyet.Forthemoment,Ivan
offersusonlythedefeatedfaceoftherevoltin
theabyss,incapableofaction,tornbetweenthe
177 characters over 5000 maximum:
ideaofhisinnocenceandthewilltomurder.
TRANSLATE MORE
aineet,enmmetemps,ilmarcheversle
crime.Pouravoirprislepartideshommes,il
reoitenpartagelasolitude.Larvoltedela
raison,aveclui,s'achveenfolie.

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