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Warning: Cannot modify header information - headers already sent by (output started at /var/www/html/core/lib/class.plx.motor.php:349) in /var/www/html/core/lib/class.plx.feed.php on line 266 Atlante - Revue d'études romanes - Tag invective
https://atlante.univ-lille.fr/tag/invective
frTue, 05 Feb 2019 15:52:00 +0100PluXml04. « Bien que je n’aie jamais été aussi sauvage, grossier et mal élevé que vous dans les conversations et les disputes, sachez qu’il m’est arrivé, jadis, d’être tout aussi ignorant » : Stratégies discursives
https://atlante.univ-lille.fr/04-bien-que-je-naie-jamais-ete-aussi-sauvage-grossier-et-mal-eleve-que-vous-dans-les-conversations-et-les-disputes-sachez-quil-mest-arrive-jadis-detre-tout-aussi-ignorant-strategies-discursives.html
https://atlante.univ-lille.fr/04-bien-que-je-naie-jamais-ete-aussi-sauvage-grossier-et-mal-eleve-que-vous-dans-les-conversations-et-les-disputes-sachez-quil-mest-arrive-jadis-detre-tout-aussi-ignorant-strategies-discursives.html<p>Luca Salza<br />Université Lille 3<br />CECILLE EA 4074<br />p. 71-89.</p><p> </p>
<p><strong>Luca SALZA, « Bien que je n’aie jamais été aussi sauvage, grossier et mal élevé que vous dans les conversations et les disputes, sachez qu’il m’est arrivé, jadis, d’être tout aussi ignorant » : Stratégies discursives de la polémique scientifique dans le <em>Souper des Cendres</em> de Giordano Bruno.</strong></p>
<p><strong>Resumé.</strong> Mon hypothèse consiste à affirmer que la polémique chez Giordano Bruno (1548-1600) n’est jamais contingente. Elle est plutôt la manière dont la pensée s’exprime. J’entends ainsi affirmer que toute sa philosophie est une philosophie de combat. Pour étayer cette thèse, je me concentre sur le Souper des Cendres, un dialogue dans lequel Bruno, en 1584, expose et défend les positions de Copernic. C’est parce qu’il embrasse une nouvelle théorie que Bruno, tout comme Galilée peu de temps après, doit descendre dans l’« agôn ». En effet, l’héliocentrisme secoue toute l’architecture traditionnelle de la culture (et de la société), surtout dans l’interprétation qu’en offre ce dialogue. Bruno n’abolit pas seulement la centralité de la Terre, mais aussi celle de n’importe quel corps. La théorie de Copernic, selon Bruno, entraîne l’éclatement de l’univers : tout point devient un centre, l’univers est infini et multiple. Or, la polémique avec le système de pensée du passé (incarné par deux personnages ridicules et violents du dialogue) ne présuppose aucun échange. Le dialogue, chez Bruno, et chez Galilée, n’est pas la mise en scène d’une confrontation dialectique, mais l’occasion parfois de ridiculiser, voire d’invectiver, ses adversaires, afin d’affirmer la supériorité des nouvelles vérités. Plus précisément, on verra que le dialogue de Bruno, à la différence de ce qui se passe chez Galilée, ne lui permet pas de constituer une communauté intellectuelle d’amis. Bruno demeure un solitaire et son dialogue prend acte de l’impossibilité de la communication.</p>
<p><strong>Mots-clés.</strong> Agôn, art rhétorique, autorité, combat, dialogue, héliocentrisme, infini, invective, nouvelle philosophie (nova filosofia).</p>
<p> </p>
<p><strong>Luca SALZA, « Bien que je n’aie jamais été aussi sauvage, grossier et mal élevé que vous dans les conversations et les disputes, sachez qu’il m’est arrivé, jadis, d’être tout aussi ignorant »strategie discorsive di polemica scientifica nella <em>Cena delle cener</em>i di Giordano Bruno.</strong></p>
<p><strong>Riassunto.</strong> La mia ipotesi è che la polemica in Giordano Bruno (1548-1600) non è mai contingente. È piuttosto il modo attraverso cui il pensiero si esprime. Ciò che voglio sostenere in quest’articolo è che tutta la sua filosofia è una filosofia di lotta. Per sostenere questa tesi, mi concentro sulla Cena de le ceneri, un dialogo in cui Bruno, nel 1584, espone e difende le posizioni di Copernico. È proprio perché abbraccia questa nuova teoria che Bruno, come farà Galileo poco dopo, deve scendere nell’«agone». L’eliocentrismo, in effetti, sconvolge tutta l’architettura tradizionale della cultura (e della società), soprattutto nell’interpretazione bruniana. Bruno non abolisce solo la centralità della Terra, ma anche quella di tutti gli altri corpi. Le teorie copernicane, secondo Bruno, implicano l’esplosione dell’universo : ogni punto diventa centro, l’universo è infinito e multiplo. Ora, la polemica contro il sistema di pensiero del passato (incarnato nel dialogo da due personaggi ridicoli e violenti) non presuppone nessuno scambio. Il dialogo in Bruno, e in Galileo, non è la messa in scena di un confronto dialettico, ma l’occasione per ridicolizzare, anzi insultare, i propri avversari, con lo scopo di affermare la superiorità delle nuove teorie. Più precisamente, si vedrà che il dialogo di Bruno, a differenza di quanto accade in Galileo, non gli permette di costituire una comunità intellettuale di amici. Bruno resta un solitario e il suo dialogo prende atto dell’impossibilità della comunicazione.</p>
<p><strong>Parole chiave.</strong> Agone, arte retorica, autorità, dialogo, eliocentrismo, infinito, invettiva, lotta, nova filosofia.</p>
<p> </p>
<p><strong>Luca SALZA, "Bien que je n’aie jamais été aussi sauvage, grossier et mal élevé que vous dans les conversations et les disputes, sachez qu’il m’est arrivé, jadis, d’être tout aussi ignorant": Discursive strategies of scientific controversy in Giordano Bruno's <em>Dinner of the Ashes</em>.</strong></p>
<p><strong>Abstract.</strong> According to my hypothesis, Giordano Bruno’s polemic nature is never accidental. It rather represents the way in which thought is able to express itself. What I would like to affirm is that his whole philosophical doctrine is, in some way, inspired by a struggle. In order to support this theory, I focus on the Cena de le ceneri, a dialogue in which Bruno, in 1584, clarifies and defends Copernican ideas. The acceptance of this new theory, which will shortly involve Galileo as well, forces Bruno to take part in the argument. Heliocentrism, indeed, subverts the whole traditional architecture of culture (and of society), particularly in the “brunian” interpretation. Not only does Bruno refute the centrality of the Earth but he also denies the centrality of all other bodies. Copernican theories, according to Bruno, involve the explosion of the universe: every point becomes the center, the universe is infinite and multiple. The debate about past systems of thought (represented in the dialogue by two ridiculous and violent characters) does not presume any exchange. For Bruno, and Galileo, dialogue does not consist in the representation of a dialectic discussion, but the occasion to ridicule and offend one’s opponents, in order to affirm the superiority of the new theories. More precisely, it will be seen how dialogue for Bruno, unlike for Galileo, does not allow him to create an intellectual community of friends. Bruno remains a solitary figure and dialogue for him does not acknowledge any possibility of communication.</p>
<p><strong>Keywords.</strong> Agon, authority, dialogue, heliocentrism, infinite, invective, new philosophy, rhetorical art, struggle.</p>
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<p><strong><a href="https://atlante.univ-lille.fr/data/images/_articles/ATLANTE_2_4.pdf">Télécharger l'article complet (pdf, 212 Kb)</a></strong></p>Tue, 05 Feb 2019 15:52:00 +0100daniel.ramirezmahecha