{"id":1312,"date":"2021-05-03T18:10:28","date_gmt":"2021-05-03T16:10:28","guid":{"rendered":"https:\/\/wordpress-test.app.u-pariscite.fr\/societes-humanites\/?p=1312"},"modified":"2021-09-07T11:40:47","modified_gmt":"2021-09-07T09:40:47","slug":"proust-le-corps-malade-damour","status":"publish","type":"post","link":"https:\/\/wordpress-test.app.u-pariscite.fr\/societes-humanites\/proust-le-corps-malade-damour\/","title":{"rendered":"Proust : le corps malade d\u2019amour"},"content":{"rendered":"

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Bernard Andrieu est philosophe, professeur en sciences et techniques des activit\u00e9s physiques et sportives et directeur de l\u2019Institut des Sciences du Sport-Sante\u0301 de Paris (URP3625 \u2013 I3SP). Il s’int\u00e9resse plus particuli\u00e8rement aux philosophies du corps et \u00e0 l’histoire des pratiques corporelles, et il d\u00e9veloppe une r\u00e9flexion sur la relation du corps vivant et du corps v\u00e9cu.<\/p>\n<\/div>\n<\/div>\n

[\/et_pb_text][\/et_pb_column][\/et_pb_row][et_pb_row][et_pb_column type=\u00a0\u00bb1_3″][et_pb_image admin_label=\u00a0\u00bbImage couverture\u00a0\u00bb _builder_version=\u00a0\u00bb3.22.1″ src=\u00a0\u00bbhttps:\/\/wordpress-test.app.u-pariscite.fr\/societes-humanites\/wp-content\/uploads\/sites\/20\/2021\/09\/proust.jpg\u00a0\u00bb z_index_tablet=\u00a0\u00bb500″ module_id=\u00a0\u00bbimage-page\u00a0\u00bb \/][\/et_pb_column][et_pb_column type=\u00a0\u00bb2_3″][et_pb_text admin_label=\u00a0\u00bbPr\u00e9sentation\u00a0\u00bb _builder_version=\u00a0\u00bb3.22.1″ module_id=\u00a0\u00bbcontenu\u00a0\u00bb text_text_shadow_horizontal_length=\u00a0\u00bbtext_text_shadow_style,%91object Object%93″ text_text_shadow_vertical_length=\u00a0\u00bbtext_text_shadow_style,%91object Object%93″ text_text_shadow_blur_strength=\u00a0\u00bbtext_text_shadow_style,%91object Object%93″ link_text_shadow_horizontal_length=\u00a0\u00bblink_text_shadow_style,%91object Object%93″ link_text_shadow_vertical_length=\u00a0\u00bblink_text_shadow_style,%91object Object%93″ link_text_shadow_blur_strength=\u00a0\u00bblink_text_shadow_style,%91object Object%93″ ul_text_shadow_horizontal_length=\u00a0\u00bbul_text_shadow_style,%91object Object%93″ ul_text_shadow_vertical_length=\u00a0\u00bbul_text_shadow_style,%91object Object%93″ ul_text_shadow_blur_strength=\u00a0\u00bbul_text_shadow_style,%91object Object%93″ ol_text_shadow_horizontal_length=\u00a0\u00bbol_text_shadow_style,%91object Object%93″ ol_text_shadow_vertical_length=\u00a0\u00bbol_text_shadow_style,%91object Object%93″ ol_text_shadow_blur_strength=\u00a0\u00bbol_text_shadow_style,%91object Object%93″ quote_text_shadow_horizontal_length=\u00a0\u00bbquote_text_shadow_style,%91object Object%93″ quote_text_shadow_vertical_length=\u00a0\u00bbquote_text_shadow_style,%91object Object%93″ quote_text_shadow_blur_strength=\u00a0\u00bbquote_text_shadow_style,%91object Object%93″ header_text_shadow_horizontal_length=\u00a0\u00bbheader_text_shadow_style,%91object Object%93″ header_text_shadow_vertical_length=\u00a0\u00bbheader_text_shadow_style,%91object Object%93″ header_text_shadow_blur_strength=\u00a0\u00bbheader_text_shadow_style,%91object Object%93″ header_2_text_shadow_horizontal_length=\u00a0\u00bbheader_2_text_shadow_style,%91object Object%93″ header_2_text_shadow_vertical_length=\u00a0\u00bbheader_2_text_shadow_style,%91object Object%93″ header_2_text_shadow_blur_strength=\u00a0\u00bbheader_2_text_shadow_style,%91object Object%93″ header_3_text_shadow_horizontal_length=\u00a0\u00bbheader_3_text_shadow_style,%91object Object%93″ header_3_text_shadow_vertical_length=\u00a0\u00bbheader_3_text_shadow_style,%91object Object%93″ header_3_text_shadow_blur_strength=\u00a0\u00bbheader_3_text_shadow_style,%91object Object%93″ header_4_text_shadow_horizontal_length=\u00a0\u00bbheader_4_text_shadow_style,%91object Object%93″ header_4_text_shadow_vertical_length=\u00a0\u00bbheader_4_text_shadow_style,%91object Object%93″ header_4_text_shadow_blur_strength=\u00a0\u00bbheader_4_text_shadow_style,%91object Object%93″ header_5_text_shadow_horizontal_length=\u00a0\u00bbheader_5_text_shadow_style,%91object Object%93″ header_5_text_shadow_vertical_length=\u00a0\u00bbheader_5_text_shadow_style,%91object Object%93″ header_5_text_shadow_blur_strength=\u00a0\u00bbheader_5_text_shadow_style,%91object Object%93″ header_6_text_shadow_horizontal_length=\u00a0\u00bbheader_6_text_shadow_style,%91object Object%93″ header_6_text_shadow_vertical_length=\u00a0\u00bbheader_6_text_shadow_style,%91object Object%93″ header_6_text_shadow_blur_strength=\u00a0\u00bbheader_6_text_shadow_style,%91object Object%93″ z_index_tablet=\u00a0\u00bb500″ custom_margin=\u00a0\u00bb-15px|||\u00a0\u00bb]<\/p>\n

A l\u2019occasion du centenaire Proust, la maladie personnelle de Marcel Proust est venue occuper la sc\u00e8ne biographique sans toujours apercevoir toute la dimension idiosyncrasique de l\u2019\u0153uvre. Car l\u2019asthme dont souffre Marcel Proust comme une maladie chronique est redoubl\u00e9 ici par celui du Narrateur : son corps souffre autant de la maladie d\u2019amour que de la maladie physique, \u00e0 moins que la premi\u00e8re n\u2019ait d\u00e9clench\u00e9e la seconde. Pour cela le th\u00e8me de la maladie est essentiel car il vient manifester le temps dans le corps ; il met aussi en p\u00e9ril la permanence du moi au point d\u2019apercevoir qu\u2019il n\u2019\u00e9tait constitu\u00e9 que du temps pass\u00e9, incorpor\u00e9. Notre \u00e9tude nous conduira ainsi d\u2019une critique de la m\u00e9decine comme science du corps objet \u00e0 l\u2019av\u00e8nement du th\u00e8me de la gu\u00e9rison. En effet alors que la m\u00e9decine s\u2019\u00e9vertue \u00e0 gu\u00e9rir les maladies du corps, Proust r\u00e9v\u00e8le que le corps humain peut \u00eatre malade d\u2019amour. Proust d\u00e9passe l\u00e0 le simple statut de la m\u00e9taphore, que nous avons mis au jour \u00e0 propos de la comparaison avec le mod\u00e8le m\u00e9dical. Il pratique la collusion entre amour et maladie au point de d\u00e9finir l\u2019amour comme le type de la maladie humaine. Foment\u00e9e par l\u2019angoisse de perdre l\u2019aim\u00e9e, aliment\u00e9e par un doute permanent sur l\u2019Autre dont aucune garantie, pas m\u00eame la parole, ne certifie l\u2019authenticit\u00e9 de son discours, la jalousie prend la forme d\u2019une pathologie : fi\u00e8vre, nervosit\u00e9, maux de ventre, f\u00e9brilit\u00e9\u2026 L\u2019\u00e9criture de<\/p>\n

A la recherche du temps perdu comme m\u00e9tamorphose de toute maladie, facilite cette conversion du v\u00e9cu intime de l\u2019amour en v\u00e9cu ph\u00e9nom\u00e9nologique d\u00e9gageant l\u2019essence de l\u2019amour. Forme d\u2019exorcisme, l\u2019\u00e9criture permet \u00e0 tout un chacun de se reconna\u00eetre. Le narrateur nous ressemble puisque son r\u00e9cit nous touche en atteignant la condition commune, celle de la souffrance.<\/p>\n

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