Témoignage et intériorité selon Kierkegaard
A witness is neither a spectator, a proprietor, a preservator, a producer nor a judge, he is the one that receives what is given to him and who, from this test of irreducible alterity, receives himself. The strength of Kierkegaard’s analyses is in showing that the elucidation of the essence of witne...
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| Format: | Electronic Article |
| Language: | French |
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Librairie Philosophique J. Vrin
2002
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| In: |
Revue des sciences philosophiques et théologiques
Year: 2002, Volume: 86, Issue: 2, Pages: 205-228 |
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Volltext (JSTOR) Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a A witness is neither a spectator, a proprietor, a preservator, a producer nor a judge, he is the one that receives what is given to him and who, from this test of irreducible alterity, receives himself. The strength of Kierkegaard’s analyses is in showing that the elucidation of the essence of witnessing, which leads to the witness being substituted to the “I-myself”, is inseparable from the elucidation of the essence of truth. Truth being not what I make but what marks and enlightens me, witnessing is given to be a direct-indirect communication which consists of saying the truth while being it. To be is to give witness by making one’s life a task in the essential passion of truth. For this, Christian witness alone truly reveals the essence of witnessing, for it alone truly allows one to see the leap of witnessing, which is to not content oneself with just persisting in being, but to open oneself to the possibility of becoming totally other by surrendering oneself to the truth and accepting to suffer for it in this world. In this philosophy of witnessing, the witness thus becomes the true name of the person versus the abstraction of a subject-substance. | ||
| 520 | |a RésuméLe témoin n’est ni un spectateur, ni un propriétaire, ni un conservateur, ni un producteur, ni un juge, mais il est celui qui accueille ce qui se donne à lui et se reçoit de cette épreuve d’une altérité irréductible. La force des analyses de Kierkegaard est de montrer que l’élucidation de l’essence du témoignage, qui conduit à la substitution du témoin au je, ne peut être séparée d’une élucidation de l’essence de la vérité. La vérité n’étant pas ce que je produis, mais ce qui me touche et m’éclaire, le témoignage se donne comme une communication directe-indirecte qui consiste à dire la vérité tout en l’existant. Exister c’est témoigner en faisant de sa vie une tâche dans la passion essentielle de la vérité. En cela seul, le témoignage chrétien révèle véritablement l’essence du témoignage puisque seul il donne vraiment à voir le saut du témoignage, qui conduit à ne pas se contenter de persister dans l’être pour s’ouvrir à la possibilité de devenir tout autre en s’abandonnant à la vérité et en acceptant de souffrir pour elle dans le monde. Dans cette philosophie du témoignage, le témoin devient alors le vrai nom de la personne contre l’abstraction du sujet-substance. | ||
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