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- Le Capital et l'esprit de la civilisation (Antoine Blanc de Saint-Bonnet)
Le Capital et l'esprit de la civilisation (Antoine Blanc de Saint-Bonnet)
Figure méconnue de nos jours, Antoine Blanc de Saint-Bonnet passait à son époque pour le plus grand continuateur de l'œuvre de Joseph de Maistre et pour une des "majestés intellectuelles de son siècle", selon Léon Bloy. En plus d'une réflexion approfondie sur le sens de la douleur dans le monde, Blanc de Saint-Bonnet nous a également légué de fortes intuitions sociologiques et politiques sur les rapports entre Capital, travail et éthique religieuse. Loin de se réduire à un enchaînement mécanique de causes matérielles dont on n'aurait qu'à jouir, le progrès d'une civilisation est directement corrélé à sa morale et au but qu'elle assigne à l'existence terrestre.
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Sommaire :
00:00 Introduction
08:33 Biographie
18:12 Le Capital et la civilisation
43:36 Conclusion et conseils de lecture
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Musique :
- Arvo Pärt : Te Deum
- Arvo Pärt - Da pacem Domine
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Video Transcript
When we think about the great counter-evolutionary thinkers, three big names come to mind.
Joseph DeMestre, Louis de Bonald and Juan Donoso Cortes.
In every school of thought, in every intellectual movement, some big names always overshadow the rest of the movement
and become, in a way, the symbol of the latter.
And it is quite understandable that the counter-evolutionary school is associated with the three big names I just mentioned.
because each of them laid down great notions or themes that had a great posterity afterwards.
To be really extremely schematic, we find in Joseph de Maistre, in addition to a tight criticism of the ideas of the Enlightenment,
reflections.
on history, revolution, sin or providence,
whose echoes are found in very different authors,
like Baudelaire in France or Nikola Berdyev in Russia, for example.
In Louis de Bonald, we find one of the first great sociological thoughts,
and it is as a master of the matter that Balzac, for example,
will salute him in his preface to the Human Comedy,
or that Auguste Comte will see in him precisely one of the precursors of sociology.
And in Juan de Nosa Cortes, it is of course the theme of dictatorship
and the decision that will survive him, starting with Carl Schmitt.
But these three authors, as brilliant and unwavering as they were,
should not make us forget the other thinkers and writers who have
gravitated in their current, like the Swiss Jacques-Malais Dupont, the German Friedrich Gens,
or for example the French Montlosier and Antoine Blanc de Saint-Bonnet.
And it is precisely from this last thinker that I would like to talk to you today.
Antoine Blanc de Saint-Bonnet is not well known nowadays,
and I would not even be surprised if you have never heard of him.
Indeed, unlike the other great figures of the counter-revolutionary movement,
he has not made war the subject of many studies since his death and his works have been
only very few reissued.
This is undoubtedly for several reasons, justified or not.
He is indeed the second generation of counter-revolutionaries, the same
than Juan de Noso Cortes, even if he died about thirty years after him.
and his work remains deeply attached to some fights that are no longer relevant
nowadays, like ultramontanism or what was called social catholicism,
of which he was one of the precursors.
And yet, he was considered by his followers as the greatest continuer of Joseph
de Maistre's work, and curiously, his influence will be mainly on great writers
of the end of the 19th century, like Jules Barbédorvilli, Baudelaire, Wiesman or Léon Blois.
Léon Blois, for example, who will discover him under Barbédorvilli's advice
and who will have a correspondence with him, will even call him
intellectual majesty of his century.
His great book on pain will exert a great influence on Blois and his Romans.
And it is precisely this curious influence that made me want to discover
this mysterious character.
In particular, a book written by Jules Barbédorvilli, entitled
The Prophets of the Past.
In this book of 1851, Jules Barbédorvilli made the apology of four great writers,
four prophets of the past, namely Joseph of Maastricht, Louis de Bonald, Chateaubriand
and Lamine.
And he named them prophets precisely because they announced the future, not in the
in the way of the revolutionary dreamers who had preceded them,
but announcing the cataclysm that was soon to fall, according to them, on civilization.
