Testament insolent (Sciences Humaines) (French Edition)

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To be sure, there is a strong link between this tolerance and the social status of deviants, as it is easily demonstrated.

The son of a mere doctor could certainly not count on enjoying the same impunity afforded to the grandson of a minister of finance. But not only by that. The latter coheres with his public persona and, despite its relatively clandestine status, contributes a great deal to the construction of this persona. The distinction therefore is merely analytic, but it corresponds to a reality that I want to lay bare: Let me reformulate what I just said: It is significant that his poetry only appears in a non-authorized printing in under cover of anonymity.

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This apparent paradox is easily resolved: Much of the information that Tallemant gives and the comments he makes fall under the kind of restrained acceptability that it has been my objective to clarify: I do this all the more freely as I know very well that these are not things to be revealed, although they may be quite useful. I am doing this for my friends, who have been asking me to do it.

The objective here is to communicate information that the author himself judges to be unpublishable. He made this evident during a grave sickness he had, for he acted like a religious zealot and kissed many relics.

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There are several works of verse on this topic: These acts appear to us as either laughable or serious, but they are all put in the same basket by Tallemant, who blames them on insolence and drunkenness. He barely avoided getting his skull pierced.

They are scenes of blasphemy that took place in holy sites or in front of clergymen of all persuasions: The people became upset, and had it not been for several esteemed individuals who intervened to save him, he would have been stoned to death. Without the help of a Monsieur Daliez, 33 a nobleman of that area, they would have been thrown out the window. He had gone to see one of his friends who lived in the countryside, with whom two Franciscan friars had been staying.

They laid siege on him in the home of their own lord; they were so relentless that the rascal barely escaped, and they went running after him him for a long time. At any rate, what the scene demonstrates is this: Solidarity among nobles is certainly an explanation, but cultural reasons play here as well: What this means is that certain acts of blasphemy witnessed by members of the upper classes are minimized by them when they are carried out before an audience composed of the lower strata of the population.

These same acts would be taken much more seriously were the authority of great lords publicly called into question. But contemporaries hardly emphasized this aspect of his life, which nonetheless adds a certain weight to his deviance. In fact, they seemed rather to make fun of it: Ignorant people were astonished, stupefied: We should note however that this expression of atheism always occurs in unpublished that is, not formally published texts: Of course, as they are semi-clandestine, and are not claimed by the author as his own, some uncertainty remains regarding the authorship of several of them.

That is the doctrinal analysis that we are able to offer, which of course should not be split from the rhetoric of mockery and provocation that stands behind these words.

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A whole tradition, following Montaigne, insisted on the presence of a rational faculty in animals too, so that the rehabilitation of the animal side of humans did not at all involve the denial of reason. It is reason which excites all destructive passions: What an honorable animal man is, Oh, how wonderful! He does not spare his imprecations against death; in On Death, he states: Nature overwhelms us with miseries, the worst of which is the knowledge we have of them.

That is why nature deserves all of our fury. The expression of rage and indignation against the cruel mother nature which is a fortiori blasphemous, for God is either ignored or, which amounts to the same, reduced to treacherous nature appears above all as a very special pleasure. It is perhaps the only pleasure that is not dictated by nature, for it is opposed to it.

It is this gesture of defiance that turns the very natural fear of death into a kind of pleasure. These were of course eminently social activities that consisted both in the provocation and the complicity effected and produced through oral declamation, and in the written circulation of pronouncements that would otherwise have been found unacceptable in the context of a widely disseminated publication. In France, people already spoke of such freedoms before the Revolution, under different names, in positive as well as negative ways. Bougueuil, Paris, Passage du Nord-Ouest, p. On this manuscript see the edition by Baverel-Croissant, p.

XIX , ms t. XXIII , t.

XXIV , ms t. IX , ms t. Valentin Conrart, une histoire sociale. On the two editions from and in two parts, see A. Adam, Gallimard, , t. Charles Nisard, Paris, Amyot, p. This usage indicates that this kind of behavior could be socially rewarding on many occasions. Learn more at Author Central. Popularity Popularity Featured Price: Low to High Price: High to Low Avg. Agar French Edition Apr 01, Available for download now.

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