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Cette intervention de\u0301veloppera l\u2019un des dossiers aborde\u0301s dans mon ouvrage a\u0300 parai\u0302tre (E\u0301picure aux enfers, Fayard, 2021) sur les repre\u0301sentations d\u2019E\u0301picure et de l\u2019e\u0301picurisme au Moyen A\u0302ge, qui tend a\u0300 contester l\u2019ide\u0301e traditionnellement admise d\u2019un \u00ab retour d\u2019E\u0301picure \u00bb a\u0300 la Renaissance, apre\u0300s un ensevelissement de sa me\u0301moire depuis l\u2019Antiquite\u0301.<\/p>\n
Pour comprendre la re\u0301ception me\u0301die\u0301vale d\u2019E\u0301picure, il faut distinguer l\u2019image de l\u2019e\u0301picurien he\u0301re\u0301tique, dont les the\u0301ologiens faisaient usage dans leur the\u0301ologie pastorale et que l\u2019on retrouve au sixie\u0300me cercle de l\u2019Enfer chez Dante, et le discours savant qui tend, de\u0300s le xiie sie\u0300cle, a\u0300 re\u0301habiliter la figure historique du philosophe antique. Ce double discours s\u2019explique par des usages diffe\u0301rents de ces deux figures (la construction fictive de l\u2019he\u0301re\u0301tique, la recherche philologique du vrai E\u0301picure).<\/p>\n
En re\u0301alite\u0301, la repre\u0301sentation de l\u2019e\u0301picurien en archi-he\u0301re\u0301tique n\u2019est pas une construction me\u0301die\u0301vale ; elle est ne\u0301e au iie sie\u0300cle, dans les pole\u0301miques entre juifs, chre\u0301tiens et pai\u0308ens dans les confins orientaux de l\u2019Empire romain. A\u0300 l\u2019e\u0301poque, les e\u0301picuriens e\u0301taient encore actifs dans l\u2019arc qui va de l\u2019actuelle Turquie a\u0300 l\u2019E\u0301gypte, la\u0300 ou\u0300 se trouvaient les premie\u0300res sectes chre\u0301tiennes rivalisant entre elles pour de\u0301finir l\u2019orthodoxie. En me\u0302me temps qu\u2019e\u0301tait invente\u0301e l\u2019ide\u0301e d\u2019he\u0301re\u0301sie, on associait les he\u0301re\u0301sies chre\u0301tiennes a\u0300 des sectes philosophiques, jusqu\u2019a\u0300 parfois faire de l\u2019e\u0301picurien l\u2019he\u0301re\u0301tique
par antonomase. Le Moyen A\u0302ge a donc he\u0301rite\u0301 des cate\u0301gories forge\u0301es dans l\u2019apologe\u0301tique et l\u2019he\u0301re\u0301siologie juives et chre\u0301tiennes et on en retrouve aussi les traces dans la the\u0301ologie islamique. J\u2019essayerai donc de de\u0301finir la spe\u0301cificite\u0301 de l\u2019usage qui en e\u0301tait fait au Moyen A\u0302ge, en insistant sur
ce que j\u2019appelle \u00ab le portrait biblique \u00bb d\u2019E\u0301picure. Dans un second temps, je pre\u0301senterai l\u2019image plus positive d\u2019E\u0301picure a\u0300 travers un autre dossier important, celui des recueils de \u00ab Vies de philosophes \u00bb qui (re)fleurissent a\u0300 partir du xiiie sie\u0300cle. On y trouve, bien avant la traduction latine de Dioge\u0300ne Lae\u0308rce, des Vies d\u2019E\u0301picure, dont certaines le pre\u0301sentent comme un mode\u0300le de sagesse pour les chre\u0301tiens.<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n
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Informations pratiques<\/strong><\/p>\n\n
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Me\u0301tro ligne 14, bibliothe\u0300que Franc\u0327ois Mitterrand<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n
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