By Michel Onfray
Depuis son prix Médicis-essai pour l. a. sculpture de soi, Michel Onfray n'a cessé de s'imposer comme l'un des meilleurs essayistes de sa génération. Il y a citadel longtemps, déjà, le père de Michel Onfray un homme modeste qui n'avait jamais quitté son terroir normand avoua à son fils que, s'il pouvait voyager, il aimerait bien découvrir le Pôle Nord. Vingt ans plus tard, son fils, devenu un écrivain célèbre, décide de réaliser ce rêve et, en juin dernier, il amena donc son père pendant trois semaines jusqu'à ce « pôle » énigmatique et presque inaccessible... Il en a rapporté un livre qui est à los angeles fois un récit de voyage, une philosophie du froid, une méditation sur les civilisations qui disparaissent, sur les méfaits de l'industrialisation, sur l. a. sagesse des peuples à l'agonie. C'est aussi un livre de fidélité et de piété filiale. Au Pôle Nord, Michel Onfray, philosophe hédoniste, s'est surtout interrogé sur l. a. nature des cultures où le plaisir n'a pas sa position. « Là-haut », « là-bas » tout se joue dans une logique de survie. Il interroge donc los angeles pierre, l'espace, les websites, l. a. répétition des gestes, le conflit de l. a. sédentarité et du nomadisme. Michel Onfray s'est immergé dans l. a. pensée des Inuits ; il s'est renseigné sur les mythes, sur les curieux rapports que les peuples polaires entretiennent avec le nihilisme et l'espérance, sur l. a. merveilleuse sérénité de ces désespérés. On trouvera donc, dans cette approche, des descriptions (splendides), des réflexions, des anecdotes, des échos de conversations avec des publications ou des chasseurs de phoques. Bien entendu Michel Onfray se fait aussi ethnologue, dans le sillage de Jean Malaurie. Il se sert de ce « pôle » pour penser sa propre nostalgie épicurienne du Sud. C'est un texte incroyablement dense, poétique et clever. Un photographe a accompagné Michel Onfray dans ce voyage. Il en a rapporté des photographs saisissantes qui seront reproduites dans un cahier-photo à l'intérieur de cet ouvrage.
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Extra info for Esthétique du Pôle Nord
Example text
Why? First, there has been little ongoing tradition within analytical philosophy itself, where translation has remained no more than an interesting test case. The fundamental debate raised by Quine has occasionally been picked up (cf. Kirk, 1986; Follesdal, 2001) and has had applications in anthropological research (Feleppa, 1998). However, as a general epistemological principle, it has generally failed to transcend positions such as Chomsky's (1980: 15) pronouncement that the indeterminacy of translation is 'true and uninteresting'.
Sometimes, however, they fare badly in the trip from philosophy, becoming falsely new and occasionally falling wide of the mark. The idea of the remainder, for example, can be found in earlier Marxist thinkers such as Lefebvre (1968: 24-45) or Pecheux (1975: 20-82); as a critique of linguistics it completely misses whole developments like the sociolinguistics of variation (since Labov) or descriptive text linguistics (since van Dijk). Nor are the sweeping critiques strictly necessary: Venuti's greater virtues lie in bringing political and social contexts to literary translation in English, and in his close relation with both the practice and the practitioners.
Although his earlier texts can be read as an intellectual defence of foreignising translation strategies, broadly in the hermeneutic tradition, his translation practice has also espoused 'fluent translating' when suited to the particular project (Venuti in Wilcock, 2000: xvii). One should thus perhaps not look for doctrinal philosophical thought, but for a constantly engaged translatorial practice. Nevertheless, the philosophical references give weight and good tone when read by people distant from European traditions, especially those already adverse to positivist linguistics (following the Searle–Derrida debate, if not for other reasons).