#jacques-lucien monod

[bocadosdefilosofia]

«Esto es quizás una utopía. Pero no es un sueño incoherente. Es una idea que se impone por la sola fuerza de su coherencia lógica. Es la conclusión a la que conduce necesariamente la búsqueda de la autenticidad. La antigua alianza está rota: el hombre sabe al fin que está solo en la inmensidad indiferente del Universo en donde ha emergido por azar. Igual que su destino, su deber no está escrito en ninguna parte. A él le toca escoger entre el Reino y las tinieblas».

Jacques Monod: El azar y la necesidad. Tusquets Editores, pág. 179. Barcelona, 1993.

TGO

@bocadosdefilosofia

@dies-irae-1

[the-frog-blog]

What l'm interested in is preserving my creativity, my interest in things, and in learning. Nowadays I'm not interested in my ego or in publishing books, all that has passed. I'm interested instead in staying alive, keeping my head as sane as possible, having curiosity, staying interested in things, and continuing to learn, if possible.

In order to do so you have to be more and more strict. The older you get, the greater the risk of your creativity diminishing. Nobel Prize winner Jacques Lucien Monod said that creativity lasts for four years, sometimes just one or two. I like to pretend it can last for-ever, which is impossible, but otherwise you shut down. I've organised my lifestyle in a way that is necessary to continue working on projects, which is what I enjoy doing.

At the end of the day, the moments of utmost pleasure, aside from making love in the desert while smoking joints, consist of being fully concentrated on your thing, concentrated on that first line. Architecture has this fucked up thing where when you draw a line, you don't draw half a line and then the other half. You just draw one.

-Ricardo Bofill

[theoppositeofadults]

A entendre l’unanimité qui s’élève dans notre pays pour saluer la personnalité exceptionnelle que fut Simone Veil et la décision prise par le président Macron de l’accueillir au Panthéon, on oublie l’âpreté des combats qui furent les siens et la manière dont ils se poursuivent aujourd’hui. Il est d’autant plus important de les replacer dans le contexte philosophique et politique de l’époque que ceux-ci nous éclairent sur l’importance du message qu’elle nous lègue face aux dangers de régression que nous connaissons aujourd’hui. Son action est inséparable, tous l’ont rappelé, de l’expérience de la déportation et des camps de concentration, et si le président Macron oublia de rappeler que c’est en tant que juive qu’elle eut à les subir, nul ne peut dire quel aurait été son parcours si elle n’y avait rencontré ce que rappelait Robert Antelme dans l’Espèce humaine : le fait que les nazis n’aient jamais réussi à briser l’humanité des déportés.

Ce qui n’a pas assez été rappelé, c’est la leçon philosophique que Simone Veil a tirée de cette expérience, l’idée que la vie ne se résume pas à produire une conduite individuelle ou collective, morale ou légale, mais qu’elle commande de se préoccuper de sa dimension éthique. On a ainsi trop vite limité son combat au seul féminisme, réduisant à une moitié de l’humanité ce qu’elle concevait au plan de l’universel. Qu’elle ait lutté pour les droits des femmes, notamment des femmes algériennes, dans le cadre de ses premières activités de magistrate, c’est qu’il lui paraissait insupportable de voir la vie humaine profanée en tant que telle. On lit à travers son action le sens que les survivants donnèrent à leur combat : refuser toute dégradation de la vie, l’humiliation de l’homme au sens où Primo Levi l’entend dans Si c’est un homme. Car ce que nous disent les survivants passés par les camps de la mort, c’est que l’extermination emporte dans son abaissement non seulement les victimes, mais les bourreaux eux-mêmes. Ainsi faut-il comprendre le sens de l’engagement européen de Simone Veil et de sa main tendue immédiatement après-guerre aux Allemands.

C’est sans doute cette décision de considérer que la gestion de la vie revenait désormais à l’homme, pleinement conscient de sa tâche, qui fait l’unité des combats qui furent les siens. Elle rejoignait ici une poignée de scientifiques et de médecins qui se retrouvèrent au sortir de la guerre pour poser ensemble les pierres qui jalonnent les étapes de ce que l’on a coutume de nommer «la libération de la femme». Il ne s’agit plus alors d’opposer, comme ce fut longtemps le cas, la vie à la mort, ni d’aborder la question du point de vue de la démographie, à la manière d’Alfred Sauvy, chantre de l’idéologie nationaliste, dont se réclameront en 1974 les opposants à l’avortement, mais d’affirmer que seule vaut d’être vécue une vie dont l’humanité est reconnue et librement exercée. Le silence coupable de l’Eglise, la faiblesse des gouvernements démocratiques et le consentement de leurs peuples face à l’existence des camps et à la volonté de génocide mise en actes par le régime nazi les avaient disqualifiés pour revendiquer la direction du salut de leurs semblables.

Il revenait alors à quelques individus de reprendre le flambeau. Juifs, communistes pour certains, tous issus de la Résistance, ils sortent de la guerre convaincus que la vie ne vaut pas en elle-même, mais pour ce que les vivants en font. Simone Veil fut aux côtés de ceux-là, scientifiques renommés, marchant sur les traces de la révolution scientifique initiée par les travaux de Crick, Watson et Wilkins, autour de la découverte de la double hélice des acides nucléiques, médecins libres-penseurs, gynécologues-obstétriciens, et endocrinologues. Ils ont pour nom François Jacob, Jacques Monod, André Lwoff du côté des savants, Fernand Lamaze, Jean Dalsace, Pierre Simon, Pierre Velay, Etienne-Emile Baulieu, Henri Fabre, du côté des médecins.

Entrés en dissidence dès le début des années 50 face à la bien-pensance d’une société qui, sous couvert de morale, laisse les femmes mourir et souffrir, ils sont engagés dans un combat frontal contre l’ordre des médecins, hérité de Vichy, et entreprennent de convaincre des forces politiques alors peu informées et prisonnières des schémas anciens. Ils importeront en France les techniques de l’accouchement sans douleur, mettront en place les techniques de contraception, feront voter la loi sur l’interruption de grossesse avant de réfléchir aux problèmes liés à la procréation médicalement assistée et à l’euthanasie. Et s’ils trouvent, en 1967, le relais de Lucien Neuwirth pour coucher dans le marbre de la République les progrès accomplis, c’est que ce grand résistant a, lui aussi échappant à la mort, mis sa vie au service d’une vision de l’humain.

Il faut rappeler aujourd’hui les risques que prirent ces pionniers de la contraception et de l’avortement. Soumis nuit et jour aux insultes, risquant la condamnation et la prison chaque fois qu’ils ramenaient d’Angleterre les contraceptifs sur le sol français, menacés jusque dans leur vie, ils tinrent ferme, convaincus que médecine et société ne pouvaient aller l’une sans l’autre. Il faut se souvenir que ceux-là mêmes qui traitèrent Simone Veil de nazie sur les bancs de l’Assemblée furent ceux qui traitèrent le Dr Pierre Simon de Hitler en première page du Monde.

Pourquoi rappeler ces combats ? Parce qu’ils donnent leur ampleur au message que nous lègue Simone Veil, à savoir que la mémoire n’est pas seulement faite d’héritage, mais se construit au présent. Parce qu’ils nous enseignent que rien n’est jamais définitif et que les régressions politiques, qu’elles viennent d’extrême droite ou d’extrême gauche, font souvent écho aux régressions qu’entérine le corps social, en l’occurrence aujourd’hui une essentialisation de l’homme qui le ramène à ce que la nature a de plus trivial. L’élection d’un Trump aux Etats-Unis, le score réalisé par le Front national, la force politique d’un mouvement comme Sens commun doivent nous alerter. Si l’exemple de Simone Veil a autant compté, c’est parce qu’elle savait que la vie n’est sacrée que parce qu’elle porte au plus haut l’humanité de l’homme.

[teesturtle]

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[teesturtle]

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[teesturtle]

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[teesturtle]

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