Une histoire de la séduction politique by Christian Delporte

By Christian Delporte

« Je n’ai qu’une ardour, qu’une maîtresse, los angeles France. Je couche avec elle. »
On ne saurait être plus explicite que Napoléon...

Ce livre est un voyage dans le can pay des séducteurs et des stratégies qu’ils déploient pour satisfaire leurs pursuits ; on y croise des héros adulés, de César à Jaurès, des dictateurs hypnotiques, des foules versatiles, des magiciens de l. a. com’, des as du advertising, et aussi : des bimbos, des « first girls », des traîtrises, des mensonges, des « petites words »...

C’est en quelque sorte une autre histoire de l. a. politique, qui nous enseigne qu’il n’y a pas deux façons de faire de l. a. politique – l’une qui serait los angeles bonne et qui consisterait à s’adresser à l. a. raison des électeurs, à dire ce qui est, à leur faire partager des convictions, et l’autre, l. a. « mauvaise », qui viserait leurs imaginaires, leurs sentiments, leurs émotions, leurs pulsions irrationnelles.

Ce livre nous éclaire sur le fonctionnement de nos sociétés et sur ce rapport si particulier que les électeurs entretiennent avec celui (ou celle) qu’ils choisissent de porter au pouvoir.

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He characterizes rationalism as having three aspects—the belief in truth, the belief in objective knowledge, and the belief that one should pursue knowledge for its own sake. However, Ibn Warraq’s identification of Greek rationalism with the rationalism of modern science is quite dubious. For the Greeks rationalism—apprehending truth directly, reaching indubitable objective knowledge, and pursuing such knowledge for its own sake—only applied to the world of ideas. For Plato such knowledge did not pertain to empirical matters—it was only ideally exemplified in the world of mathematics, especially geometry.

Thus, even what Huntington labels as diverse civilizations may belong to the same nation. 2 Sen also appeals to the history of science to demonstrate how civilizations have engaged in a long and fruitful dialogue over time to produce valuable shared knowledge. It leads him to ask why anyone should overlook scientific interactions across civilizations as setting an example for intercivilizational relations by focusing only upon religious differences: [T]here is no empirical reason at all why the champions of the Muslim past, or for that matter the Arabic heritage, have to concentrate specifically on religious beliefs only, and not also on science and mathematics, Eurocentric Roots of the Clash of Civilizations 13 to which Arab and Muslim societies have contributed so much, and which can also be a part of Muslim or Arab identity.

But when it comes to methodological and epistemological aspects there is a tendency to assume that modern science has its roots in the rationalist, universalist, and selfcritical values of the West—precisely the presumption that informs Ibn Warraq’s study Defense of the West. As we will see all these three values are the outcome of dialogical exchanges of the West with other cultures— especially Muslim and Chinese civilization. This would make it possible to defend the notion that the history of science offers a counter-argument to Huntington—an argument that not only includes the technological, empirical, and theoretical exchanges noted by Sen, but also the normative dialogue that he fails to emphasize.

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