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- La défense des préjugés contre l’universalisme abstrait (Joseph de Maistre)
La défense des préjugés contre l’universalisme abstrait (Joseph de Maistre)
Dans cette vidéo, nous nous intéresserons à la défense, paradoxale au premier abord, des préjugés par le comte Joseph de Maistre. Loin de n’être qu’un point de détail philosophique en effet, le rejet systématique des préjugés indique en réalité une certaine conception du monde, de la société et de la politique faisant fi de l’histoire et de l’expérience des siècles passés. Or, c’est justement pour rappeler l’importance de l’histoire et de l’expérience des peuples cristallisée dans ce qu’on appelle « les préjugés », qu’il est essentiel d’aborder la pensée de Joseph de Maistre.
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Musiques utilisées dans la vidéo :
- Vivaldi : ‘‘La stravaganza’’ Concerto in E minor, op. 4, No. 2 RV279
- Christoph Wilibald Gluck : Orphée et Eurydice, Danse des ombres heureuses (interprété à la harpe par Xavier de Maistre)
- Anton Dvorak : Romance in F major, Op.11
- Vivaldi : Nisi Dominus, IV. « Cum dederit » (Andrea Scholl)
Pour lire la constitution française :
https://www.conseil-constitutionnel.fr/le-bloc-de-constitutionnalite/texte-integral-de-la-constitution-du-4-octobre-1958-en-vigueur
Pour lire la constitution hongroise (Loi fondamentale) :
https://mjp.univ-perp.fr/constit/hu2011.htm
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Video Transcript
It is tempting to believe that individual reason can discover by itself and by its own
forces all the truths it seeks.
It is indeed a real common place of modern thought that to believe that
individual reason can be put in arbitration of all human and social truths as
if it constituted the only legitimate authority.
However, a holy philosophical and political realism teaches much earlier that reason,
to not get lost on the path of error, must count on the lessons of history
and the wisdom of the peoples.
This is what we will see today with Joseph de Maistre and his defense of prejudices.
The Prejudices
Still in the era of time, among the elements that modern man should be free of
without any doubt, are the Prejudices.
The term itself is today covered with a unilaterally negative meaning.
Yet, it seems to me that we do not ask enough about the deep nature of these.
And if, far from being entirely negative, prejudices do not also play a
positive social role of protection of a defined human group, for example.
Likewise, to go further, the complete and systematic rejection of prejudices does not
not it indicates a certain conception of the world, of society and politics,
taking care of history and experience, a conception of the world constructivist
in a way, voluntarist, who hopes to be able to overshadow any theory
without the use of facts.
But it is precisely to recall the importance of the history and the experience of the peoples
crystallized in what is called the prejudices that I would like to address the thought of Joseph de Maistre.
Joseph de Maistre was a magistrate and a Savoisian philosopher, born in Chambéry in 1753
and died in Turin in 1821.
With his Irish contemporary Edmund Burke, Joseph de Maistre was one of the first
the rigorous and consequent adversaries of the French Revolution and the philosophy
of the Enlightenment he had prepared.
For those who only know him by name, it may be surprising to hear
that he was a realist spirit.
Indeed, Joseph de Maistre is first known as a religious and eschatological spirit,
as a metaphysician wondering about the temporal government of Providence,
and who saw in the Revolution a deeply satanic work.
All of this is very exact, but it is only a part of his work.
Indeed, if Joseph de Maistre was indeed a deep and original metaphysicist,
scrutinizing the meaning and action of the first cause in human history,
he would not be less of an observant of the second causes, according to the Aristotelian terminology,
to the point that the Catholic writer Jules Barbet d'Orvilli even dared to say one day
that he was from the family of spirits whose name was Machiavelli.
A Christian Machiavelli, without a Republic and without Borgia, he added.
Indeed, like the Florentine philosopher, Joseph de Maistre belongs to this category of thinkers,
innocent of all hypocrisy, who refuse to take refuge behind good feelings and prefer to understand
politics as it really is and as it has always been.
Unlike Rousseau, his greatest enemy, who declared at the beginning of his speech
on the origin of inequality, let's start by putting facts aside, Joseph de Maistre
invites us to always start from the latter.
We must always remind men of history, he writes, which is the first master in politics,
or to put it better, the only one.
History is the experimental policy, that is to say the only good one.
And as in physics, 100 volumes of speculative theories disappear in front of a single
