Revue Européenne Des Sciences Sociales, XXXVIII-117 | 2000, « Métaphores Et Analogies

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Revue Européenne Des Sciences Sociales, XXXVIII-117 | 2000, « Métaphores Et Analogies Revue européenne des sciences sociales European Journal of Social Sciences XXXVIII-117 | 2000 Métaphores et analogies. Schèmes argumentatifs des sciences sociales Ve séminaire interdisciplinaire du Groupe d’Études « Raison et rationalités » et XVIIe colloque annuel du Groupe d’Étude « Pratiques sociales et théories » Pierre Moor (dir.) Édition électronique URL : http://journals.openedition.org/ress/702 DOI : 10.4000/ress.702 ISSN : 1663-4446 Éditeur Librairie Droz Édition imprimée Date de publication : 1 février 2000 ISBN : 2-600-00409-2 ISSN : 0048-8046 Référence électronique Pierre Moor (dir.), Revue européenne des sciences sociales, XXXVIII-117 | 2000, « Métaphores et analogies. Schèmes argumentatifs des sciences sociales » [En ligne], mis en ligne le 17 décembre 2009, consulté le 04 mai 2020. URL : http://journals.openedition.org/ress/702 ; DOI : https://doi.org/ 10.4000/ress.702 Ce document a été généré automatiquement le 4 mai 2020. © Librairie Droz 1 Ve séminaire interdisciplinaire du Groupe d’Études « Raison et rationalités » et XVII e colloque annuel du Groupe d’Étude « Pratiques sociales et théories », tenu en Valais sous les auspices de l'institut universitaire Kurt Bösch, Sion (CH) du 8 au 11 juillet 1999. Revue européenne des sciences sociales, XXXVIII-117 | 2000 2 SOMMAIRE Métaphores et analogies dans le discours des sciences de l’homme et de la société Une introduction Marie-Jeanne Borel Analogie, connaissance et poésie Jean-Claude Passeron Métaphore, poiétique et pensée scientifique Jean-Jacques Wunenburger Déplier le rêve Sabine Prokhoris Notes sur les métaphores fondatrices de la connaissance sociologique Giovanni Busino La métaphore dans le discours juridique Gérard Timsit « Le char de l’État navigue sur un volcan » ou brève note sur les métaphores, spécialement sur celles de l’État de droit Pierre Moor Quelques métaphores, au miroir des analyses spatiales : réseaux de villes et réseaux de pouvoir Jean-Pierre Gaudin et Denise Pumain De quelques analogies physiques en économie politique Claude Mouchot Le cardinal inaccessible. La métaphore comme outil dans la quête de l’infini Henri Volken La sociologie et la géographie : concepts, analogies, métaphores Jacques Coenen-Huther La métaphore du labyrinthe chez Kafka Hervé Le Bras Between Walras and Ricardo. Ladislaus von Bortkievicz and the origin of neo-ricardian theory Roberto Marchionatti et Raffaella Fiorini Romano : histoire et encyclopédie Krzysztof Pomian Le carnet de bord d’un historien bourlingueur Le drapeau et l’identité nationale Ruggiero Romano The signification of Vilfredo Pareto’s sociology Giovanni Busino L’épistémologie de l’action et des croyances dans la philosophie évolutionniste de Herbert Spencer Enzo Di Nuoscio Revue européenne des sciences sociales, XXXVIII-117 | 2000 3 Métaphores et analogies dans le discours des sciences de l’homme et de la société Une introduction Marie-Jeanne Borel 1 Depuis quatre ans, nous – le Groupe d’études qui s’est nommé lui-même, non sans prétention, « Raison et rationalités » – nous nous retrouvons à Bramois pour nous entretenir d’un thème pluridisciplinaire. Nous avons eu le souci de conserver un fil directeur, un problème-cadre capable de lier entre elles, dans leur variété et leurs couleurs, les contributions des participants dans la diversité de leurs disciplines propres. Il s’agit de la problématique des rationalités scientifiques, ou plus généralement de différents usages de la Raison dans les constructions scientifiques. Nous avons ainsi exploré des thèmes riches et multiples, qui ont à chaque fois débouché sur le suivant, et qu’indiquent les titres des numéros de la Revue Européenne des Sciences Sociales où ont paru les actes de nos rencontres : « Logique des lois » (1995), « De l’argumentation dans les sciences de la société » (1996), « Le changement dans les sciences de la société » (1997), enfin « L’image de l’homme dans les sciences de la société » (1998). C’est dans le prolongement de ces réflexions que nous avons imaginé celui de 1999 ; il s’agit des processus métaphoriques et des démarches analogiques à l’œuvre dans les discours de ces sciences, discours de preuve ou d’invention. 2 Lors de la dernière matinée du séminaire de 1998, les participants ont paru souhaiter continuer à tisser ce fil, mais en lui donnant un tour plus concret : qu’autour d’un objet commun (un épisode historique, une anecdote, une biographie), chaque discipline illustre dans sa pratique ses méthodes, comme un cuisinier préparant devant nos yeux ses recettes préférées. Une autre proposition a été de partir d’un grand mythe. On a parlé alors de celui du labyrinthe. La première proposition nous a paru prématurée : il nous a semblé en effet qu’il restait de ce fil comme une partie en amont, c’est-à-dire en amont de ce que la raison peut sciemment vouloir articuler et régler, et qu’il fallait peut-être se tourner vers ce qui la précède, en particulier sous cet avatar (de raison !) qu’indique le mythe du labyrinthe – dans l’interprétation qu’en a donné Friedrich Revue européenne des sciences sociales, XXXVIII-117 | 2000 4 Dürrenmatt – ce lieu où tout commence pour un chercheur, pauvre Minotaurequi ne sait pas de quel côté faire son premier pas, ni ce que reflète ce qu’il lui semble avoir vu. Cette métaphore nous a mis sur la piste de cet amont, et qui est précisément... la métaphore. Il s’agit d’une métaphore spatiale, de cheminements et de passages, il s’agit donc aussi du temps : un apprentissage de la symbolisation est mis en scène, qui s’achève avec la mise à mort du protagoniste, comme on sait. Voici l’histoire telle qu’elle est contée par Dürrenmatt. • Le Minotaure est seul dans le labyrinthe, mais il n’a aucune idée de ce que « Minotaure », « seul » et « labyrinthe » veulent dire. Il n’a pas d’« idées », car il sent et il pense en images. Il ne connaît aucune des distinctions générales nécessaires à la connaissance d’un environnement humain (rêve/réalité, vie/mort, reflet/réel, un/deux, soi/autre, etc.). Sa brève histoire est l’apprentissage de ce savoir. • Les parois du labyrinthe sont des miroirs. Le Minotaure s’y voit réfléchi à l’infini, sans savoir ce qu’il voit. D’abord, il se voit autre, avant de se voir agent du mouvement des autres. Il joue alors de ce pouvoir, omnipotent. Soudain, voilà que l’un de ces autres ne joue pas le jeu ; on voit cet être, mais sans pouvoir le toucher (où est-il ?), et il agit pour son compte. En fait, c’est une fille que le Minotaure finit par attraper, son contact corporel le bouleverse ; il la viole et la tue en une vague de désir fusionnel. Elle ne bouge plus, mais il rêve son mouvement. • Un être entre dans son champ visuel. Il n’y a plus de reflets car le soleil brûle au zénith. Cet être ressemble à l’objet de son désir, sans être lui ; mais le Minotaure en a souci, cette fois, car il veut le garder. Il ne perçoit pas le désir de tuer de l’autre. Blessé, il devient méfiant. Il joue alors un jeu de différences et de similitudes, et commence à imaginer des possibles, dont celui d’être menacé « du dehors ». Fier de son bon droit « de dedans », il ressent haine et rage : il massacre tout sur son chemin, mais sans savoir d’où provient la menace. • Quand plus rien ne bouge, il est tout seul avec ses images. Leur mime ridicule le rend fou, et il se jette aussi sur elles pour les détruire ; mais l’autre qu’il voit hostile lui semble à la fois traître et insaisissable, et surtout étrange : « un autre pas comme les autres » (comme l’écrit René Zazzo). En fait, il n’y en a qu’un comme cela, et le Minotaure rêve cette fois qu’il est unique (un monstre) en même temps qu’un autre comme les autres. • Endormi, voilà qu’Ariane lui noue en catimini un fil rouge autour des cornes. Puis voilà que s’approche un autre Minotaure (un autre monstre) ; il s’agit bien d’un autre et pas d’un reflet, car le Minotaure découvre de petites différences dans le mime, un petit retard rompant la simultanéité des gestes, une main gauche qui passe à droite à l’encontre de la symétrie du miroir et, surtout, chacun a ses propres reflets. Envahi par l’ivresse du « tu » fraternel, le Minotaure danse la fin du labyrinthe. Mais l’autre le tue : c’était un faux frère ! Thésée ôte son masque de taureau et s’en va avec ses reflets, en rembobinant son fil rouge. * * * 3 Le récit développe dans le temps l’expérience de l’altérité ; il montre toute la difficulté d’en « tenir » une figuration qui rende l’espace vivable. Il existe deux conceptions (métaphores) de la direction du temps, donc de la pensée du futur dans le mouvement de la découverte. Pour l’une, on « va de l’avant » sans revenir sur ses traces, et on a alors son futur devant soi ; pour l’autre, si on « voit devant », alors on ne voit que son passé (des archives, traces et textes), car le futur est, par définition, invisible ! On voit que certaines idées chères à nos sciences (la Prévision et la Prévention) n’ont ni la clarté ni la distinction d’idées de la Raison moderne. Il faut s’être appelé Platon pour avoir osé concevoir ce qui fait sens ainsi dans le temps sous l’aspect d’un seul et même Revue européenne des sciences sociales, XXXVIII-117 | 2000 5 mouvement : à la fois d’une part en avant (philosopher, c’est « apprendre à mourir », aller sans rien y voir devant), et d’autre part en arrière (philosopher, c’est « remémorer », revoir sans y aller).
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