Dieu ? (Essais - Documents) (French Edition)

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Dieu, l’homme et son diable - Francois Fejto - Libella Group

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Bloomington, Indiana University Press. Le corps des dieux. The Artistry and Character of Belief. Washington, Smithsonian Institution Press. New York, Museum for African Art: Cambridge, Cambridge University Press. Milan, Centro Studi Archeologia Africana.

Essais De Théodicée Sur La Bonté De Dieu, La Liberté De L'Homme, Et L'Origine Du Mal

Couloubaly, Pascal Baba F. Does one even need to be a believer in order to adopt the human rights philosophy? Consequently, Christian ethics might be viewed simply as a measure of religious belief enhancing the ideology of human rights. The author feels closer to the German theologian Eugen Drewermann, who in his attempt to reinterpret the Gospels [5 ] tries to humanize the divine by reconciling religion with psychoanalysis and humanism with spirituality — in a word, by bringing religion nearer to man.

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Ferry finds a similar development in the treatment of the problem of evil. The traditional Church affirms that the devil really exists. Rousseau and other lay thinkers counter this with their belief in human responsibility, while the humanities of our time secularize evil, holding that it does not exist as such but is the product of a system or context or social class, or of the fami ly, and can be determined by genes and hormones! Does this mean that human beings are no longer responsible for evil? This is a particularly difficult question — can we simply dismiss as the victim of a system someone who deliberately tortures another or orders a village to be razed to the ground?

According to Ferry, if we accept that man is no longerresponsible for the evil he commits, then how can we set off humanitarian activities in the broad sense of the term against actions that we consider inhumane?

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The author does not settle the age-old controversy about the mystery of evil; he merely considers that moral good is inseparable from the possibility of evil, and that man can try to humanize evil even if he is aware that mankind will never get rid of it. How can evil be resisted? Can lay ethics muster strength enough to fight it? Ferry opts for " making human ways divine " , an approach which uses the humanitarian ideal to justify and strengthen man's commitment to doing good.

To illustrate the second part of his argument, Ferry stresses the thirst for ethics that characterizes our times and manifests itself in the proliferation of humanitarian organizations and their unceasing fight for human rights and against racism and social exclusion. The ethics behind these organizations always entail the idea of sacrifice, but Ferry shows that lay ethics strengthen the idea of duty in the sense that self-sacrifice is no longer made for God or country or any ideology, but is " freely accepted and felt to be an inner need.

In support of his argument the author shows that over centuries the conce pt of love has changed.

Once limited to the concept of divine love, it has now become humanized so far as to reconcile selfishness and altruism. Having been influenced by democratic ideas, which affirm that there is no intrinsic difference between human beings, man cannot remain indifferent to the misfortunes of others. In Ferry's view, therefore, humanitarian activities bear witness to a new aspiration, one that is quite distinct from traditional forms of charity and which expresses the need for solidarity with the entire human race, especially since the identity and integrity of modern man are increasingly under threat.

Not only because genocide is so much more frequent, conflicts more numerous and violence on the increase, says the author, but also because of the serious threat of genetic manipulation which could transform the human species. This is why humanitarian action, in which believers and atheists alike take part, has become the primary moral concern of our time.

Alain Finkielkraut, world-renowned philosopher, shares this view. Remarkably, both Ferry and Finkielkraut mention Henry Dunant and the foundation of the Red Cross, the first recognized major example of lay humanitarian endeavour. Both stress the exceptional scope of the Red Cross ideal and regard as especially important the idea that all victims should be treated with impartiality.

Human beings, especially when in distress, are the focus of a new religion, that of humane conduct. Both authors also agree in indicating the obstacles to universal application of the principles of humanity, impartiality and neutrality. How can this be achieved when every day the gap between the ideal and the facts widens visibly? Too many disasters breed indifference, and the overabundance of information increases it. Ferry quotes examples to show that charitable activities given extensive media coverage have become the most visible symptom of a society greedy for entertainment, one that it is good form to criticize in political and even in humanitarian circles.

Nevertheless, he regards media coverage of humanitarian activities as a good thing rather than a bad one, if only because it provides information and spurs public opinion into action. Another widespread criticism is that humanitarian action appeals to the emotions rather than the intellect, to the heart rather than the mind. Ferry believes that it is precisely because the idea of humanitarian action is derived from the Declaration of the Rights of Man, which is universal in scope, that it should consider only victims in the abstract, without any connection with their roots in the community.

By secularizing charity, humanitarian action extends it beyond traditional areas of solidarity. The international operation in Somalia is evidence of this; there were no shared community ties between the people of the Western world and the population of Somalia. The operation was carried out as a result of pressure exerted by public opinion, shocked by what it saw, and in spite of all the delays and mistakes of the military, it managed to save hundreds of thousands of lives. Finkielkraut, like Ferry, stresses than humanitarian workers today do not differentiate between one wounded person and another.

They follow their immediate instinct, which comes from the heart. If humanitarian workers are duty-boun d to help victims without making any distinction between them, should they also maintain strict neutrality in their relations with persons responsible for conflicts and violence? Finkielkraut points out an ambiguity in international humanitarian law which imposes restrictions on national sovereignty but depends on the goodwill of States for its application. He also recalls that in the ICRC chose to say nothing about Nazi concentration camps so as not to jeopardize its help to prisoners of war.

He contrasts the attitude of the ICRC with that of the French doctors working in Biafra in , who decided to speak out and followed the example of Solferino by proclaiming in a charter that for humanitarian workers only the interest of the victims mattered, and that they could therefore voluntarily break all the rules when these were being applied to the detriment of fellow human beings.

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