{"id":2746,"date":"2025-12-20T15:31:19","date_gmt":"2025-12-20T14:31:19","guid":{"rendered":"https:\/\/jclebrun.eu\/blog\/?p=2746"},"modified":"2025-12-20T15:50:59","modified_gmt":"2025-12-20T14:50:59","slug":"theodor-w-adorno","status":"publish","type":"post","link":"https:\/\/jclebrun.eu\/blog\/2025\/12\/20\/theodor-w-adorno\/","title":{"rendered":"Theodor W. ADORNO"},"content":{"rendered":"\n

Pour terminer cette ann\u00e9e d\u2019intenses turbulences avec le recul d\u2019une r\u00e9flexion essentielle, on pourra utilement\u00a0 prendre connaissance du court texte de Theodor W. Adorno \u00ab\u00a0D\u00e9sir autoritaire<\/em>\u00a0\u00bb, retranscription d\u2019une conf\u00e9rence prononc\u00e9e en 1960 que les \u00e9ditions Rue d\u2019Ulm<\/em> viennent de faire para\u00eetre, assortie d\u2019un appareil critique tr\u00e8s complet. On peut y voir que l\u2019une des figures majeures de l\u2019Ecole de Francfort, au c\u00f4t\u00e9 d\u2019Herbert Marcuse et de Max Horkheimer, savait comme personne s\u2019emparer de th\u00e8mes d\u2019actualit\u00e9 pour en d\u00e9m\u00ealer le sens profond.<\/strong><\/h4>\n\n\n\n
\"\"<\/figure>\n\n\n\n

Il faut d\u2019abord rappeler le contexte. Pendant l\u2019hiver 1959-1960 en R\u00e9publique F\u00e9d\u00e9rale d\u2019Allemagne de jeunes militants d\u2019extr\u00eame droite avaient perp\u00e9tr\u00e9 une s\u00e9rie d\u2019actes antis\u00e9mites, alors que pas plus de quinze ann\u00e9es s\u2019\u00e9taient \u00e9coul\u00e9es depuis l\u2019effondrement du III\u00e8me Reich et la r\u00e9v\u00e9lation de la Shoah. La d\u00e9nazification qui suivit avait  exclusivement concern\u00e9 ceux qui eurent directement affaire avec le nazisme. Pour la premi\u00e8re fois depuis 1945 la nostalgie du national-socialisme se faisait donc entendre dans l\u2019espace public. Theodor W. Adorno, qui au d\u00e9but des ann\u00e9es 1940 avait travaill\u00e9 sur la possibilit\u00e9 de fascisme dans la soci\u00e9t\u00e9 nord-am\u00e9ricaine, ne pouvait rester insensible \u00e0 cette nouvelle donne dans son propre pays, l\u00e0 o\u00f9 l\u2019autoritarisme et un nationalisme agressif y avaient \u00e9t\u00e9 port\u00e9s au point extr\u00eame que l\u2019on sait. Si sa conf\u00e9rence comporte n\u00e9cessairement une dimension historique et philosophique, c\u2019est n\u00e9anmoins \u00e0 la psychologie de ceux qui manifestent un attachement maladif \u00e0 l\u2019autorit\u00e9 qu\u2019il s\u2019int\u00e9resse en premier lieu. Autrement dit aux \u00ab traits de caract\u00e8re qui pr\u00e9disposent au fascisme et \u00e0 l\u2019antis\u00e9mitisme<\/em> \u00bb, note l\u2019\u00e9clairant pr\u00e9facier Johann Chapoutot, universitaire sp\u00e9cialiste d\u2019histoire contemporaine, du nazisme et de l\u2019Allemagne.<\/h4>\n\n\n\n
\n

Contre une exceptionnalit\u00e9<\/em> \u00e9chappant \u00e0 une approche rationnelle<\/strong><\/h4>\n<\/blockquote>\n\n\n\n

Les \u00e9ditions Rue d\u2019Ulm<\/em>, qui ont r\u00e9cemment fait para\u00eetre l\u2019important \u00ab Quitter Berlin, Journal de jeunesse (1913-1923<\/strong> \u00bb de Gershom Scholem, avec le m\u00eame pr\u00e9facier, poursuivent ici leur travail approfondi de d\u00e9cryptage des forces qui dessinent l\u2019Histoire. Il ne fait gu\u00e8re de doute que l\u2019actualit\u00e9 du premier quart de notre XXI\u00e8me si\u00e8cle, la remont\u00e9e en force des extr\u00eames droites un peu partout dans le monde, guide leurs choix. Adorno, observateur scrupuleux et analyste d\u00e9rangeant de son temps, publi\u00e9 une premi\u00e8re fois en 2018 (\u00ab L\u2019Actualit\u00e9 de la philosophie et autres essais<\/strong> \u00bb), tient dans cette d\u00e9marche une place particuli\u00e8re. Peut-\u00eatre convient-il en effet de se rappeler que les \u00e9v\u00e9nements entre 1933 et 1945 furent caract\u00e9ris\u00e9s par de nombreux historiens, en Allemagne et ailleurs, comme relevant d\u2019une exceptionnalit\u00e9<\/em> \u00e9chappant \u00e0 une approche rationnelle \u00e0 partir d\u2019un appareillage conceptuel classique. Dans les ann\u00e9es 1970 \u00e9tait apparue la Litt\u00e9rature des p\u00e8res<\/em> (\u00ab V\u00e4terliteratur<\/strong> \u00bb), dans laquelle des \u00e9crivains, fils et filles d\u2019anciens nazis, s\u2019affrontaient au pass\u00e9 de leurs g\u00e9niteurs. On pense ici notamment \u00e0 Peter H\u00e4rtling, Christoph Meckel ou encore Brigitte Schwaiger, qui manifestaient un boug\u00e9<\/em> : leurs d\u00e9marches \u00e0 partir du  mat\u00e9riau biographique signalaient une proximit\u00e9 par rapport \u00e0 la r\u00e9flexion d\u2019Adorno. Impossible pour eux de penser le nazisme comme irr\u00e9ductible \u00e0 quelque compr\u00e9hension que ce soit. Ils en avaient fait l\u2019exp\u00e9rience intime, pourrait-on dire.<\/h4>\n\n\n\n
\n

Une non-concordance<\/em> entre le fonctionnement irr\u00e9prochable de l\u2019entendement et l\u2019abyssale faiblesse du niveau de conscience<\/strong><\/h4>\n<\/blockquote>\n\n\n\n

C\u2019est \u00ab au ras de l\u2019exp\u00e9rience individuelle et de son \u00e9laboration r\u00e9flexive<\/em> \u00bb,  ainsi que l\u2019\u00e9nonce Johann Chapoutot,  que se situent semblablement Adorno et ceux de la V\u00e4terliteratur<\/em>. Tous se r\u00e9f\u00e8rent en effet \u00e0 un invariant rep\u00e9rable dans toute l\u2019histoire humaine, que l\u2019Allemagne et le nazisme ont seulement pouss\u00e9 \u00e0 son point extr\u00eame : la \u00ab glorification du sacrifice, du renoncement dans toute sa n\u00e9gativit\u00e9 et, enfin, de la mort<\/em>. \u00bb Les pages de \u00ab D\u00e9sir autoritaire<\/strong> \u00bb, plus de six d\u00e9cennies apr\u00e8s la conf\u00e9rence initiale, apportent l\u00e0-dessus un \u00e9clairage d\u00e9terminant qui n\u2019a  rien perdu de sa pertinence et encore moins de son actualit\u00e9. Ce que confirme la postface de la traductrice Marie-Andr\u00e9e Ricard, professeure \u00e0 l\u2019Universit\u00e9 Laval de Qu\u00e9bec. Celle-ci place au centre de la r\u00e9flexion d\u2019Adorno ce qu\u2019on pourrait d\u00e9signer comme une non-concordance<\/em>, chez les personnalit\u00e9s attach\u00e9es \u00e0 l\u2019autorit\u00e9, entre le fonctionnement irr\u00e9prochable de l\u2019entendement et l\u2019abyssale faiblesse de leur niveau de conscience. Avec comme exemple embl\u00e9matique Adolf Eichmann (voir  les dix-sept pages de la conf\u00e9rence \u00ab Eduquer apr\u00e8s Auschwitz<\/strong> \u00bb tenue par Adorno en 1966). Lire ou relire aujourd\u2019hui Adorno, c\u2019est tout simplement refuser de cautionner l\u2019impens\u00e9 qui ne cesse de tisser son voile de Maya sur l\u2019histoire du monde.<\/h4>\n\n\n\n
\u00ab D\u00e9sir autoritaire<\/em> \u00bb de Theodor W. Adorno, traduit de l\u2019allemand, annot\u00e9 et postfac\u00e9 par Marie-Andr\u00e9e Ricard, Pr\u00e9face de Johann Chapoutot, Editions Rue d\u2019Ulm, 144 pages, 14 \u20ac<\/strong><\/h5>\n\n\n\n
18\/12\/2025 \u2013 1768 \u2013 W148<\/h5>\n","protected":false},"excerpt":{"rendered":"

Pour terminer cette ann\u00e9e d\u2019intenses turbulences avec le recul d\u2019une r\u00e9flexion essentielle, on pourra utilement\u00a0 prendre connaissance du court texte de Theodor W. Adorno \u00ab\u00a0D\u00e9sir autoritaire\u00a0\u00bb, retranscription d\u2019une conf\u00e9rence prononc\u00e9e en 1960 que les \u00e9ditions Rue d\u2019Ulm viennent de faire para\u00eetre, assortie d\u2019un appareil critique tr\u00e8s complet. On peut y voir que l\u2019une des figures […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_eb_attr":"","footnotes":""},"categories":[1],"tags":[133],"class_list":["post-2746","post","type-post","status-publish","format-standard","hentry","category-non-classe","tag-une-reflexion-hors-norme-sur-lessence-de-la-pensee-totalitaire"],"yoast_head":"\nTheodor W. 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