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Pensée Magique Et Utopie Dans La Science. De L'incorporation À La Pensée magique et utopie dans la science. De l’incorporation à la “diète méditerranéenne” Claude Fischler To cite this version: Claude Fischler. Pensée magique et utopie dans la science. De l’incorporation à la “diète méditer- ranéenne”. Cahiers de l’OCHA , Paris : OCHA„ 1996, 5 (Pensée magique et alimentation aujourd’hui, Claude Fischler, dir.), pp.1-17. halshs-00505644 HAL Id: halshs-00505644 https://halshs.archives-ouvertes.fr/halshs-00505644 Submitted on 26 Jul 2010 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Dans le « principe d’incorporation », il peut inter- CLAUDE FISCHLER venir à la fois, pour reprendre les termes de Frazer, de la magie de contagion et de la magie de simili- tude (Frazer, 1911; Frazer, 1988) . Si, en effet, la contagion passe par le contact, alors l’acte d’in- corporation alimentaire constitue le contact le plus Pensée magique intime possible, puisqu’il y a, à proprement parler, pénétration, fusion, confusion de la substance absor- bée dans l’organisme absorbant. Quant à la magie et utopie de similitude, elle se manifeste précisément par le transfert de caractéristiques physiques, morales ou symboliques du mangé au mangeur. Un dicton fran- çais du dix-neuvième siècle énonce : «qui mange dans la science de la cervelle d’ours se prendra pour un ours», illus- trant bien à la fois la notion de contagion et celle de De l’incorporation à similitude : ce ne sont pas seulement, en effet, les caractéristiques globales de l’animal qui sont la «diète méditerranéenne» acquises ; c’est aussi le fonctionnement de l’orga- ne particulier absorbé. De même, dans certaines cultures, il est recommandé aux jeunes gens de consommer des plantes à pousse rapide (Fischler, Dans le rapport anthropologique à l’alimentation, 1994; Meigs, 1984) . le principe d’incorporation joue un rôle fonda- Le propos va être ici d’essayer de faire apparaître mental : je suis, je deviens ce que je mange ; le certaines implications de la «logique » de l’incor- mangeur est transformé analogiquement par le poration dans nos cultures occidentales; de montrer 11 mangé, acquiert certaines de ses caractéristiques. qu’on peut en voir les conséquences, directes ou sur- Les travaux de Rozin et de Nemeroff nous mon- tout indirectes, dans de nombreux aspects de notre trent expérimentalement que ce principe d’incor- rapport à l’alimentation, individuel et collectif. On poration, le «je suis ce que je mange», s’il relève verra ensuite que l’incorporation et la pensée de la « pensée magique », dépasse largement le magique en général semblent entretenir quelque débat anthropologique qui a fait rage depuis la fin relation avec la pensée utopique. On verra enfin du siècle dernier, puisqu’il concerne, non pas seu- que la science elle-même, en particulier pour ce qui lement un «stade» de la pensée ou de la civilisa- tion mais, selon toute apparence, le fonctionne- touche à la nutrition, n’est pas toujours totalement ment mental humain en général. On en trouve en immune à certains aspects de ces deux pensées, tout cas les manifestations ici et maintenant, dans magique et utopique. les populations des pays développés, en fait chez chacun d’entre nous, semble-t-il (Nemeroff, 1994; Le principe d’incorporation Rozin, 1994; Stein & Nemeroff, 1995) . et ses corollaires Quelle est la nature du «principe d’incorporation» ? Le principe d’incorporation entraîne une cascade de S’agit-il d’une représentation, d’une croyance ? conséquences, immédiates ou indirectes. Qu’on le S’agit-il d’une «façon de penser» ? Son apparen- considère sous un angle psychologique ou anthro- te universalité pourrait sembler appuyer l’hypothè- pologique, on verra en effet qu’il est au cœur d’un se d’un processus mental propre à l’espèce et non grand nombre de phénomènes humains liés à l’ali- à telle ou telle culture, à rapprocher peut-être d’une mentation. Il nous aide à comprendre la place de «heuristique», d’un de ces processus «bricoleurs» l’alimentation, suivant les époques et les cultures, par lesquels l’entendement humain passe pour dans la religion, la médecine, les croyances et la résoudre grossièrement, «à la louche», certains des morale, les préoccupations individuelles, les institu- problèmes fréquemment rencontrés dans la vie quo- tions et les utopies. tidienne (cf. Piattelli-Palmarini, pages 22 à 25 de ce volume et Piattelli-Palmarini, 1995 ; Tversky & Du principe d’incorporation découlent « logique- Kahneman, 1974) . ment » un certain nombre de conséquences. Si je lemangeur-ocha.com - Fischler, Claude (sous la direction de). Pensée magique et alimentation aujourd'hui. Les Cahiers de l’OCHA N°5, Paris, 1996, 132 p. Dépôt en archives ouvertes avec l'aimable autorisation de lemangeur-ocha.com 1 halshs-00505644, version 1 -- http://halshs.archives-ouvertes.fr/halshs-00505644/fr/ oai:halshs.archives-ouvertes.fr:halshs-00505644 suis ce que je mange, si je deviens ce que je mange, On peut trouver une manifestation très claire d’un alors il convient de veiller à ce que je mange avec trouble de l’identification des aliments et donc de une grande vigilance. Du principe d’incorporation l’identité du mangeur dans le rapport que celui-ci découle un impératif de prudence mais aussi une entretient avec les produits alimentaires transformés possibilité théorique d’intervention active, de maî- par l’industrie : la transformation croissante des ali- trise, de contrôle : agir sur soi-même, agir sur autrui; ments, aux deux bouts de la chaîne (agricole et maîtriser son propre devenir mais aussi celui des industrielle) a pour effet de transformer également autres. la vision de l’aliment. Produit et transformé hors de la vue et de la conscience du mangeur, celui-ci est en effet perçu comme un « OCNI » (Objet Maîtrise de soi Comestible Non Identifié). On mange des produits et perte de contrôle qui sont de plus en plus traités, transformés, donc difficiles à identifier, dont il faut reconstituer en Le principe d’incorporation a en somme des corol- somme l’histoire et les origines, les «racines» éven- laires. Le premier, le plus évident, celui qui saute aux tuelles et qui restent donc obscurément menaçants. yeux, pourrait s’énoncer ainsi : «Il est vital pour moi d’avoir la maîtrise de ce que je mange, car je peux La crise des «vaches folles» constitue probablement ainsi avoir la maîtrise de ce que je suis». Pour res- la plus violente (et la plus inquiétante), à ce jour, de ter pur (ou le devenir), il faut manger pur, pour être toutes les crises qui sont venues périodiquement révé- sain (t), manger sain (t), pour être homme, absor- ler et réveiller l’anxiété, la méfiance toujours laten- ber des nourritures viriles, pour grandir, manger des te du mangeur moderne, que l’on nomme «consom- plantes qui poussent vite, pour être brave éviter la mateur », envers les produits alimentaires passés, viande d’animaux lâches, pour être beau, refuser la à un stade ou un autre, par un traitement industriel. chair d’animaux laids… On voit que la réponse apportée par la profession et les autorités pour rassurer les consommateurs a Dès lors, on comprend que l’incorporation soit l’un consisté, littéralement, à identifier les bêtes indivi- 12 des piliers à la fois de la médecine et de la religion. duellement, à rétablir en somme l’histoire et la généa- Toutes deux sont en quelque sorte anthropologi- logie de la viande en remontant à l’animal et à son quement et historiquement conjointes et, dans ce origine, c’est-à-dire, en dernier ressort, à s’efforcer domaine au moins, elles le restent encore fréquem- de restaurer chez le mangeur le sentiment de maî- ment. Pour ce qui est de la médecine, le rôle de l’ali- trise de ses incorporations1. mentation en général, de l’incorporation en parti- culier, se manifeste notamment par le précepte C’est d’une manière générale ce type de réponse hippocratique : «de tes aliments tu feras une méde- que suscite le trouble induit en chacun de nous par cine». En matière religieuse, l’évitement de certains l’incapacité à identifier l’aliment : nous demandons aliments, l’absorption d’autres, commandent, sui- que l’on reconstruise une histoire et une identité à vant les cas, la pureté, le salut, la spiritualité en géné- l’aliment. A défaut, nous attendons que cette recons- ral. En Occident, l’eucharistie en fournit une illus- truction prenne la forme d’un substitut, par exemple tration superlative. Pour assurer son salut ou d’un sceau ou d’une estampille, tels les labels, les simplement «devenir ce que l’on est», il faut donc marques ou l’étiquetage informatif qui, pour cer- bien maîtriser ce que l’on mange. Dans ce même tains, devrait détailler jusqu’à la dernière molécule volume, d’autres contributions l’illustrent abondam- la composition des produits. ment (voir notamment Falk, pages 54 à 64 ; A cet égard, d’une culture à l’autre, les préférences Nemeroff, pages 86 à 100). varient. En France mais aussi en Italie et en Espagne, De là découle un deuxième corollaire : si je ne maî- encore proches de leur tradition rurale et très atta- trise pas ce que je mange, comment puis-je maîtri- chés aux plaisirs de la table et à la qualité gastro- ser ce que je suis (ou ce que sont mes proches, ceux 1.
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