By Michel Onfray
Dans cette Contre Histoire de l. a. philosophie, Michel Onfray se suggest d'examiner en six volumes vingt-cinq siècles de philosophie oubliée. Les manuels, les histoires, les encyclopédies, les travaux universitaires, les programmes scolaires, les colloques, les éditions, les traductions évitent soigneusement cet sizeable continent de l. a. philosophie. Voilà pourquoi nous ne connaissons de cette self-discipline que ses protagonistes les plus austères et les moins drôles. Pour quelles raisons ? Parce que l'histoire de l. a. philosophie est écrite par les vainqueurs d'un strive against qui, en gros, opposa idéalistes et matérialistes. Avec le christianisme, les premiers accèdent au pouvoir intellectuel pour vingt siècles. Dès lors, ils favorisent les penseurs qui travaillent dans leur sens et effacent consciencieusement toute hint de philosophie substitute. D'où une occultation des matérialistes, des cyniques, des cyrénaïques, des épicuriens, des gnostiques licencieux, des frères et soeurs du Libre Esprit, des libertins baroques, des ultras des Lumières, des utilitaristes anglo-saxons, des socialistes dionysiens, des nietzschéens de gauche et autres continents peuplés de furieux personnages. Cette Contre histoire en raconte l'aventure. Le aspect commun de tous ces individus ? Leur goût d'une sagesse praticable, d'un vocabulaire clair, d'un exposé limpide, d'une théorie à même de produire une vie philosophique. A l. a. manière des sages antiques, tous tournent le dos au langage obscur, à l. a. philosophie pour philosophes, aux discussions de spécialistes, aux sujets professionnels pour faire de los angeles philosophie un paintings de vivre - de bien vivre, de mieux vivre. Ces six volumes ramassent sept années du travail effectué par Michel Onfray pour nourrir son séminaire de philosophie hédoniste à l'Université Populaire de Caen créée par ses soins en 2002. Ces textes servent de aid à ses improvisions effectuées chaque mardi soir devant plus de cinq cents personnes. Ses cours sont diffusés par France tradition depuis trois années et édités en coffrets de douze CD audio par Frémeaux, avec France tradition et Grasset. Les trois coffrets parus (sur douze prévus) ont déjà permis en moins de deux ans l. a. vente de plus de 150.000 disques
TABLES DES SIX VOLUMES DE l. a. CONTRE HISTOIRE DE los angeles PHILOSOPHIE Tome 2 : los angeles constellation des hérétiques. De Simon le magicien à Marie de Gournay (Iº ap. XVIº siècle). Simon. Basilide. Valentin. Carpocrate .Epiphane. Cérinthe. Marc. Nicolas. Amaury de Bène. Corneliz d'Anvers. Bentivenga de Gubbio. Walter de Hollande. Jean de Brno. Heilwige de Bratislava. Willem Van Hildervissen. Eloi de Pruynstick. Lorenzo Valla. Marsile Ficin. Erasme . Michel de Montaigne. Marie de Gournay.
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H. Lawrence’s poem “The Snake,” which Derrida discusses at length in The Beast and the Sovereign. He gives it as his example of how we miss hospitality and fellowship in the pettiness of discourse that is actually a cruelty. The poem draws the picture of a scene in which the owner of property comes down to his water trough and finds a great dark snake has arrived at the trough before him and is taking a drink of water on this hot day. The man resents waiting for a snake to have his water. Even more representative of the human regard for snakes, he suddenly admits, “The voice of my education said to me / He must be killed.
40 He related the anecdote of a wolf “frantically upset” at a dog fight and breaking it up by pulling the aggressor dog by the tail off of the other dog. ”42 Of course, the tales often claimed otherwise. Are these tales not also bêtises, not only silly ways to distance humans from the world and themselves, but also awkward, gauche attempts to disown responsibility for violence and project it onto the other? It seems that for much of prehistory and even recorded history, human and wolf coexisted, and helped one another as the two predators of large mammals: “Until about four hundred years ago the wolf was second only to man as the most successful and widespread mammal in North America.
The first half of the essay ponders various encounters that the book’s eponymous hero has with animals. Each encounter entails transformation from human to animal either enacted (Nebuchadnezzar into grazing animal; empires into hybrid monsters) or denied (Daniel into lion), and each entails a revelation of what Derrida terms divinanimality. The second half of the essay brings postcolonial themes into dialogue with animality themes across the catastrophe-ridden space of the book of Daniel. Aided by Giorgio Agamben and Donna Haraway, the authors reflect on how this apocalypse consigns entire human populations to the category of the killable in a logic that relies on the dispensability of the animal.