• Aucun résultat trouvé

La théologie et l'éthique dans l'espace public

N/A
N/A
Protected

Academic year: 2022

Partager "La théologie et l'éthique dans l'espace public"

Copied!
171
0
0

Texte intégral

(1)

Book

Reference

La théologie et l'éthique dans l'espace public

MULLER, Denis

Abstract

Recueil d'articles récents faisant le point et un bilan personnel sur la place de la théologie et de l'éthique dans l'espace public

MULLER, Denis. La théologie et l'éthique dans l'espace public. Zürich-Berlin : Lit, 2012, 174 p.

Available at:

http://archive-ouverte.unige.ch/unige:19597

Disclaimer: layout of this document may differ from the published version.

1 / 1

(2)

Table  des  matières

Avant-­propos

/DWKpRORJLHHWO¶pWKLTXHUpÀH[LRQFULWLTXHHWHQJDJHPHQWSXEOLF Chapitre  I

/HWKpRORJLHQ©LQWHOOHFWXHORUJDQLTXHªHWFKHUFKHXULQGpSHQGDQW

queOOHOR\DXWpTXHOOHVWHQVLRQVTXHOOHOLEHUWp"11 Chapitre  II

/DTXHVWLRQGH'LHXDXF°XUGHO¶KXPDLQ

HWODWkFKHWKpRORJLTXHGHVRQpODERUDWLRQ Chapitre  III

&RQIURQWDWLRQGHVWUDGLWLRQVHWLQWHQVLWpGHODYpULWp XQHDSSURFKHIUDQFRSKRQHHWSURWHVWDQWHGXGpEDW

VXUOHVFRPPXQDXWDULVPHV Chapitre  IV

/DFRQWULEXWLRQpWKLTXHGHODUHOLJLRQ

GDQVO¶HVSDFHSXEOLFIUDQFRSKRQH Chapitre  V  

/DwFLWppWKLTXHHWUHOLJLRQV

5HPDUTXHjSDUWLUGHODVLWXDWLRQYDXGRLVH Chapitre  VI

3DXO5LF°XU

XQSKLORVRSKHDX[SULVHVDYHFODWKpRORJLH Chapitre  VII

/¶pWKLTXHSRUWpHSDUODIRL Chapitre  VIII

/HSRXYRLUGHFRPPHQFHUHWO¶LOOXVLRQGHVRULJLQHV 8QHSHWLWHPpGLWDWLRQSKLORVRSKLTXHHWWKpRORJLTXH

VXUODGLIIpUHQFHHQWUH'LHXHWO¶KRPPH Chapitre  IX

/HVUHVVRXUFHVGHO¶HVSULWFULWLTXHSURWHVWDQW Chapitre  X

3DXOHWODYLH©HQ&KULVWªXQHUpÀH[LRQpWKLTXH Annexe  

3RXUTXRLODWKpRORJLHGRLWUHVWHUDXVVLjO¶8QLYHUVLWpGH/DXVDQQH

(3)

La  théologie  et  l’éthique  dans  l’espace  public

Sources  des  textes

,Théologiques0RQWUpDOS

,,  Recherches  de  science  religieuse  3DULVS III.  Recherches  de  science  religieuse  3DULVMDQYLHUPDUVS ,9,Q%HUQG6FKU|GHUHW:ROIJDQJ.UDXVpG    Religion  im  öffentlichen   Raum.Deutsche  und  französische  Perspektiven.  La  religion  dans  l’espace   public.  Perspectives  allemandes  et  françaises,    )UDQNUHLFK)RUXP5HYXH DQQXHOOH GX 3{OH )UDQFH GH O¶8QLYHUVLWp GH OD 6DUUH 6DUUHEUFN7UDQV FULSWS

9,Q)UDQoRLV;DYLHU$PKHUGW)pOL[0RVHU$QDQG1D\DNHW3DXO3KLOL EHUWpG  Le  fait  religieux  et  son  enseignement.  Des  expériences  aux  mo-­

dèles,  )ULERXUJ$FDGHPLF3UHVVS

9,  Revue  Théologique  de  Louvain  S

9,,  Revue  d’éthique  et  de  théologie  morale,  «  /H6XSSOpPHQWªVHS WHPEUHS

9,,, ,Q (ULF *D]LDX[ pG  Philosophie   et   théologie. )HVWVFKULIWEmilio   Brito/HXYHQ/HXYHQ8QLYHUVLW\3UHVV%LEOLRWKHFD(SKHPHULGXP 7KHRORJLFDUXP/RYDQLHQVLXPS

,;.  EspritPDUVDYULOS

;&RQIpUHQFHLQpGLWH&HQWUH6qYUHV3DULV

$QQH[HLe  Temps,PDUV

1RXVUHPHUFLRQVOHVUHYXHVHWPDLVRQVG¶pGLWLRQSRXUODSHUPLVVLRQGHUH SUHQGUHFHVWH[WHVGRQWODYHUVLRQRULJLQDOHDSDUIRLVpWpOpJqUHPHQWPRGL¿pH

(4)

Avant-­propos

/DWKpRORJLHHWO¶pWKLTXHUpÀH[LRQFULWLTXHHWHQJDJHPHQWSXEOLF

,QDXJXUDQWFHWWHQRXYHOOHFROOHFWLRQGHWKpRORJLHHWG¶pWKLTXHIUDQFRSKRQHV jGHVWLQDWLRQGHO¶HVSDFHHXURSpHQQRXVDYRQVUpXQLLFLXQHGL]DLQHG¶pWXGHV UHÀpWDQWQRVUHFKHUFKHVHWQRVHQJDJHPHQWVGDQVOHGRXEOHGRPDLQHGHOD WKpRORJLH V\VWpPDWLTXH HW GH O¶pWKLTXH WKpRORJLTXH HW SKLORVRSKLTXH௘1 /H FDUDFWqUH FLUFRQVWDQFLHO HW GDWp GHV WUDYDX[ UDVVHPEOpV QH SHUPHW VDQV GRXWH SDV GH SUpWHQGUH j XQH FRKpUHQFH V\VWpPDWLTXH DX SOHLQ VHQV GX WHUPH1pDQPRLQVOHOHFWHXUFRQVWDWHUDXQHFLUFXODWLRQFRQVWDQWHHQWUHOHV GLIIpUHQWVGRPDLQHVDERUGpVHWGRQFDXVVLXQHLQWHQWLRQQDOLWpJOREDOHWUD YHUVDQWODGLYHUVLWpGHVTXHVWLRQQHPHQWVHWGHVSUREOqPHVDERUGpV

1RWUHDFWLYLWpV¶LQVFULWGHSXLVSOXVGHYLQJWDQVVXUIRQGGHUHFRQVWUXFWLRQ FULWLTXHGHODWKpRORJLHHWGHO¶pWKLTXH

,O\DDXMRXUG¶KXLGHYLIVHWOpJLWLPHVGpEDWVDXVXMHWGHO¶DYHQLUGHODWKpR ORJLH GDQV OHV 8QLYHUVLWpV &HOD HVW SURIRQGpPHQW OLp DX[ FKDQJHPHQWV TXDQWjODSODFHHWDXU{OHGHVUHOLJLRQVHQJpQpUDOHWGXFKULVWLDQLVPHHQ SDUWLFXOLHUGDQVO¶HVSDFHSXEOLF$¿QGHUpSRQGUHjFHVHQMHX[LOFRQYLHQW VHORQ QRXV G¶pYLWHU OHV GDQJHUV V\PpWULTXHV G¶XQH QHXWUDOLVDWLRQ VFLHQWL

¿TXH WHQGDQW j UpFXVHU OD SRVVLELOLWp PrPH GH OD WKpRORJLH DFDGpPLTXH G¶XQF{WpHWG¶XQHSULYDWLVDWLRQFRQIHVVLRQQHOOHHWSRVLWLRQQHOOHGHODWKpR ORJLHHWGHO¶pWKLTXHWKpRORJLTXHG¶XQDXWUHF{Wp8QHVLPSOHréduction  GH ODWKpRORJLHjGLIIpUHQWHVIRUPHVGHVFLHQFHVGHVUHOLJLRQVGRQWRQSHXW YRLUOHULVTXHVHSUR¿OHUDXVVLELHQVXUVROHXURSpHQTX¶DX[(WDWV8QLVQH SHUPHWWUDSDVGHSDUYHQLUjXQDXWKHQWLTXHGLDORJXHHQWUHOHVGLIIpUHQWHV

/¶DXWHXUUHPHUFLH00LFKDHO-5DLQHUGH/LW9HUODJHWVHVGLIIpUHQWVFROODERUDWHXUV DLQVLTXH0PH1DWKDOLH/HUR\0DQGDUWSRXUOHXUDLGHHWOHXUVFRQVHLOVHI¿FDFHVGDQVODPLVHDX SRLQWGXPDQXVFULW

9RLUQRVWUDYDX[Les  lieux  de  l’action.  Ethique  et  religion  dans  une  société  pluraliste

*HQqYH/DERUHW)LGHVL’éthique  protestante  dans  la  crise  de  la  modernité.  Généalogie,   critique,   reconstruction 3DULV*HQqYH &HUI/DERU HW )LGHV Les   passions   de   l’agir   juste.  

)RQGHPHQWV ¿JXUHV pSUHXYHV )ULERXUJ3DULV (GLWLRQV 8QLYHUVLWDLUHV&HUI Karl   Barth 3DULV &HUI Introduction   à   l’éthique.   Penser,   croire,   agir DYHF -HDQ'DQLHO &DXVVH pG

*HQqYH/DERUHW)LGHV2HVWODYpULWp"/DWKpRORJLHDXGp¿GHOD5DGLFDO2UWKRGR[\HWGH la   déconstruction  DYHF +DQV&KULVWRSK $VNDQL &DUORV 0HQGR]D HW 'LPLWUL $QGURQLFRV pG

*HQqYH/DERUHW)LGHVDictionnaire  d’éthique  chrétienneDYHF(ULF*D]LDX[HW/DXUHQW /HPRLQHpG3DULV&HUI

(5)

La  théologie  et  l’éthique  dans  l’espace  public

DSSURFKHVGHVUHOLJLRQVHWGXFKULVWLDQLVPHPDLVFRQVWLWXHUDXQDSSDXYULV VHPHQWFXOWXUHOHWLQWHOOHFWXHO&¶HVWGHGLDORJXHH[LJHDQWG¶pFKDQJHHWGH FRQIURQWDWLRQLQWHUGLVFLSOLQDLUHVTX¶LOV¶DJLWHWQRQG¶XQHDWWLWXGHSURWHF WLRQQLVWHHWGRJPDWLTXHRFKDTXHGRPDLQHGHUHFKHUFKHFXOWLYHUDLWVRQ DXWDUFLHRXVRQDUURJDQFH/HWHPSVSUpVHQWYRLWQDvWUHVXI¿VDPPHQWG¶LQ WUDQVLJHDQFH HW G¶DEVROXWLVPHV LGpRORJLTXHV VRXUFHV GH YLROHQFH HW GH WURXEOHVSV\FKLTXHVHWVRFLDX[/HVIRQGDPHQWDOLVPHVHWOHVLQWpJULVPHV UHOLJLHX[TXHQRXVFRPEDWWRQVGHWRXWHVQRVIRUFHVWURXYHQWKpODVSDUIRLV GHVFRUUHVSRQGDQFHVSDUDOOqOHVGDQVGHVIRUPHVDXWRULWDLUHVGHODwFLVPHHW GHVpFXODULVPHQ¶D\DQWSOXVULHQjYRLUDYHFXQHVDLQHFRQFHSWLRQRXYHUWH HWGpPRFUDWLTXHGHODODwFLWp

'H VRQ F{Wp OD WKpRORJLH HOOHPrPH VH YRLW DSSHOpH j GHV FKDQJHPHQWV FRQVLGpUDEOHV&¶HVWFHTXHPRGHVWHPHQWQRXVWHQWRQVGHIDLUHLFLHQGLD ORJXH DYHF G¶DXWUHV WKpRORJLHQV SKLORVRSKHV HW pWKLFLHQV 1RWUH JHVWH WKpRORJLTXH HW pWKLTXH VH YHXW O¶H[SUHVVLRQ G¶XQH WKpRORJLH SXEOLTXH HW G¶XQHpWKLTXHLQFDUQpHHQGLDORJXHHWHQGpEDWSHUPDQHQWVDYHFOHVFRX UDQWVGHSHQVpHHWOHVDVSLUDWLRQVVRFLDOHVHWFXOWXUHOOHVTXLWUDYHUVHQWQRV VRFLpWpVGpPRFUDWLTXHVHWQRWUHSURSUHFRQGLWLRQSRVWPRGHUQH

-¶DLMRLQWGHVpWXGHVSOXVSHUVRQQHOOHVRVHIDLWMRXUODSHUVSHFWLYHJpQpD ORJLTXHTXLHVWODPLHQQHDYHFXQHIRUWHDFFHQWXDWLRQGHODSRVWXUHDXWR FULWLTXH HQYHUV WRXWH LOOXVLRQ GH GRPLQDWLRQ RX GH SRVLWLRQDOLVPH RULJL QDLUH&RPPHWKpRORJLHQVHWFRPPHpWKLFLHQVQRXVGHYRQVYHLOOHUjQH SDVQRXVLQVWDOOHUGDQVXQHVpFXULWpGRJPDWLTXHRXGDQVXQVDYRLUIDQWDV PDWLTXHPDLVQRXVDYRQVjUHQRXHUOH¿OG¶XQHUHFKHUFKHH[SRVpHHWIUD JLOHDXVHUYLFHGHO¶DXWUHTXLQRXVDWWHQGHWQRXVTXHVWLRQQH$LQVLSHXW VXUJLUXQHLQVWDELOLWpQRUPDWLYHFUpDWULFHHWSURYRFDQWHSUHQDQWVDVRXUFH GDQVOHGpSODFHPHQWFULWLTXHRSpUpSDUXQ(YDQJLOHQHVHFRQIRQGDQWMD PDLVDYHFXQ6DYRLUXQH/RLRXXQH1RUPH

3DUGHOjOHVGpEDWVFRQWH[WXHOVHW©UpJLRQDX[ªGRQWOHVDUWLFOHVGHFHUH FXHLOUHQGHQWSDUWLHOOHPHQWFRPSWHOHVOHFWHXUVFRPSUHQGURQWTX¶LO\YD G¶XQTXHVWLRQQHPHQWSOXVODUJHUHOLpQRQVHXOHPHQWjGHVVLWXDWLRQVKLVWR ULTXHVHWFXOWXUHOOHVVRXYHQWWUqVGLIIpUHQWHVPDLVpJDOHPHQWjXQHSOXUD OLWpDYpUpHHWOpJLWLPHGHPRGqOHVWKpRORJLTXHVSKLORVRSKLTXHVHWpWKLTXHV TXLQHVDXUDLHQWVHUpGXLUHjGHVDIIURQWHPHQWVELQDLUHV  

(6)

Avant-­Propos

/DFROOHFWLRQ©(WXGHVGHWKpRORJLHHWG¶pWKLTXHªLQDXJXUpHSDUFHSUHPLHU YROXPHHQWHQGKRQRUHUFHWWHSOXUDOLWpG¶DSSURFKHVHWODULJXHXUGLVFXUVLYH TX¶HOOHDSSHOOH(OOHV¶LQVFULWGDQVOHSURJUDPPHGHWKpRORJLHV\VWpPDWLTXH HWG¶pWKLTXHDXVHQVGHODSOXVODUJHGHFHVGLVFLSOLQHVPLVHQSODFHSDU ODPDLVRQG¶pGLWLRQ7HQDQWFRPSWHGHO¶DPSOHXUWKpRORJLTXHHWGHODYLWD OLWpWUDQVGLVFLSOLQDLUHGpYHORSSpHVGDQVFHFDGUHHOOHHQWHQGMHWHUGHVSRQWV HQGLUHFWLRQGHUHFKHUFKHVSURYHQDQWGHODWKpRORJLHHWGHO¶pWKLTXHIUDQFR SKRQHVHQSDUWLFXOLHUGH)UDQFHGH%HOJLTXHGX/X[HPERXUJGH6XLVVH HWGX4XpEHF

(7)
(8)

Chapitre  I

Le  théologien,  «  intellectuel  organique  »  et  chercheur  indépendant  :        quelle  loyauté,  quelles  tensions,  quelle  liberté  ?

'DQVFHWH[SRVpQRXVQRXVSURSRVRQVGHPpGLWHUVXUOHVWDWXWGXWKpROR JLHQFKUpWLHQHQUpJLPHFRQIHVVLRQQHOHW°FXPpQLTXHSRVWPRGHUQH8Q GpWRXUKLVWRULTXHPDLVDXVVLSROLWLFRSKLORVRSKLTXHSDUODQRWLRQG¶LQWHO OHFWXHO RUJDQLTXH DQDO\VpH SDU OH SKLORVRSKH PDU[LVWH FULWLTXH $QWRQLR

*UDPVFL QRXV FRQGXLUD j QRXV LQWHUURJHU VXU OD OLEHUWp GX WKpRORJLHQGDQVODOR\DXWpFULWLTXHTX¶LORXHOOHHQWUHWLHQWDYHFO¶(JOLVHOD WUDGLWLRQHWODIRL&HODQRXVDPqQHUDjUHSUHQGUHODTXHVWLRQGHVUDSSRUWV HQWUHOHWKpRORJLHQHFFOpVLDOOHWKpRORJLHQDFDGpPLTXHHWOHWKpRORJLHQSX EOLFVHORQODGLVWLQFWLRQSURSRVpHHQSDU'DYLG7UDF\

1.  «  L’intellectuel  organique  »  –  une  notion  pertinente  pour  approcher   le  statut  du  théologien  ?

/DQRWLRQG¶LQWHOOHFWXHORUJDQLTXHDpWpLQWURGXLWHHWGpYHORSSpHSDUOHFp OqEUHWKpRULFLHQPDU[LVWH$QWRQLR*UDPVFL6HORQOXLODIDPLOOHO¶pFROH O¶(JOLVHOHVSDUWLVOHVSURIHVVLRQVO¶LQVWLWXWLRQVFLHQWL¿TXHXQLYHUVLWDLUH DUWLVWLTXHOHVPR\HQVGHFRPPXQLFDWLRQGHPDVVHFRQVWLWXHQWXQHIRUPH GHGRPLQDWLRQGHFODVVH(OOHVHUpDOLVHDXVHLQG¶XQPRGHGHYLHHWGHSHQ VpHG¶XQHIRUPHGHODFXOWXUHHWGHVUDSSRUWVVRFLDX['DQVOHVSOLVHWUH SOLVGHO¶H[LVWHQFHTXRWLGLHQQHVHIDEULTXHQWO¶DGKpVLRQHWOHFRQVHQWHPHQW TXLDVVXUHQWO¶KpJpPRQLH3RXU*UDPVFLOHSRXYRLUGHO¶(WDWQ¶HVWGRQFSDV ODVRXUFHGHO¶KpJpPRQLHPDLVVRQUpVXOWDW(QFHODLOQHIDLWVHORQOXLTXH VXLYUHO¶KLVWRLUHGHO¶(JOLVHFDWKROLTXHPRGqOHW\SHGHO¶LQVWLWXWLRQTXLD PXOWLSOLpDXFRXUVGHVVLqFOHVOHVIRUPHVGHGRPLQDWLRQ

©7RXWJURXSHVRFLDOTXLQDvWVXUOHWHUUDLQRULJLQDLUHG¶XQHIRQFWLRQHVVHQ WLHOOHGDQVOHPRQGHGHODSURGXFWLRQpFRQRPLTXHVHFUpHHQPrPHWHPSV GHIDoRQRUJDQLTXHXQHRXSOXVLHXUVFRXFKHVG¶LQWHOOHFWXHOVTXLOXLDSSRUWHQW KRPRJpQpLWpHWFRQVFLHQFHGHVDSURSUHIRQFWLRQQRQVHXOHPHQWGDQVOHGR

(9)

La  théologie  et  l’éthique  dans  l’espace  public

PDLQHpFRQRPLTXHPDLVpJDOHPHQWGDQVOHGRPDLQHVRFLDOHWSROLWLTXHª௘1

©8QGHVWUDLWVFDUDFWpULVWLTXHVOHVSOXVLPSRUWDQWVGHFKDTXHJURXSHTXL FKHUFKH j DWWHLQGUH OH SRXYRLU HVW OD OXWWH TX¶LO PqQH SRXU DVVLPLOHU HW FRQTXpULUµLGpRORJLTXHPHQW¶OHVLQWHOOHFWXHOVWUDGLWLRQQHOVDVVLPLODWLRQHW FRQTXrWHTXLVRQWG¶DXWDQWSOXVUDSLGHVHWHI¿FDFHVTXHFHJURXSHGRQQp pODERUHGDYDQWDJHHQPrPHWHPSVVHVLQWHOOHFWXHOVRUJDQLTXHV  »

*UDPVFLH[SOLTXHHQTXRLODQRWLRQG¶KpJpPRQLHHVWLQGLVSHQVDEOHjWRXW SURFHVVXVGHFRQTXrWHGXSRXYRLU'DQVVDSHQVpHOHVLQWHOOHFWXHOVMRXHQW XQU{OHGpWHUPLQDQWGDQVODFRQVWLWXWLRQHWOHPDLQWLHQGHFHWWHKpJpPRQLH 6FKpPDWLTXHPHQWOHSDUWLFRPPXQLVWHVHUDLWjO¶LQWHOOHFWXHOPDU[LVWHFH TXHO¶(JOLVHHVWjO¶LQWHOOHFWXHOGLWWUDGLWLRQQHOFDWKROLTXH,OPRQWUHGpMjOD GLPHQVLRQUHOLJLHXVHGXSDUWLELHQTXHOHSDUWLDVSLUHjGHYHQLUO¶(WDWOjR

O¶(JOLVHHVWGpMjVLQRQO¶(WDWRXXQHLQVWDQFHVHPEODEOHjO¶(WDW&¶HVWDLQVL TX¶LOWKpRULVHODIRQFWLRQGHO¶LQWHOOHFWXHORUJDQLTXHHWODQRWLRQGHPpWD SROLWLTXH&¶HVWjGLUHTXHODFRQTXrWHGXSRXYRLUSROLWLTXHSDVVHG¶DERUG SDUODFRQTXrWHGHO¶KpJpPRQLHFXOWXUHOOH

'DQVOHVVRFLpWpVRFFLGHQWDOHVLOHVWLPSRVVLEOHGHSUHQGUHOHSRXYRLUSROL WLTXHVDQVFRQWU{OHUG¶DERUGOHSRXYRLUFXOWXUHO&¶HVWSRXUTXRLLOFRQYLHQW G¶DGDSWHUOHVWKpRULHVPDU[LVWHVGHUpYROXWLRQHWGHGLFWDWXUHGXSUROpWDULDW jODUpDOLWpVRFLDOH

'HPrPHODSULVHGXSRXYRLUpWDWLTXHjO¶DLGHG¶XQHLQVXUUHFWLRQSROLWLTXH HVWLPSRVVLEOHGDQVOHVPrPHVVRFLpWpVpYROXpHVV¶LOQ¶\DSDVSUpDODEOH PHQWXQORQJWUDYDLOLGpRORJLTXHGHSUpSDUDWLRQGXWHUUDLQDXVHLQGHOD VRFLpWpFLYLOH

3RXU*UDPVFLO¶DYqQHPHQWGXVRFLDOLVPHQHSDVVHQLSDUOHSXWVFKQLSDU O¶DIIURQWHPHQW GLUHFW PDLV SDU OD  subversion   des   esprits.  ,O IDXW GRQF FRQWU{OHUODFXOWXUHSDUFHTX¶HOOHHVWODFOpGHVYDOHXUVHWGHVLGpHV(QHIIHW GDQVQRVVRFLpWpVODVRFLpWpFLYLOHMRXHXQU{OHGpFLVLISDUUDSSRUWDXSROL WLTXHHWO¶KpJpPRQLHLGpRORJLTXHHWVRFLDOHO¶HPSRUWHVRXYHQWVXUODGR PLQDWLRQSROLWLTXHHWVXUODIRUFH

6¶LQVSLUDQWGH0DFKLDYHO*UDPVFLDVVLJQHGqVORUVXQHWkFKHGpWHUPLQDQWH

$ *UDPVFL  Quaderni   del   carcere pGLWLRQ pWDEOLH SDU 9DOHQWLQR *HUUDWDQD 7XULQ (LQDXGLS&HWH[WUDLWHVWWLUpGXWRPH&S4XDWUHWRPHVGHVcahiers  de   prison  RQWSDUXHQIUDQoDLVj3DULVFKH]*DOOLPDUGDYHFDYDQWSURSRVQRWLFHVHWQRWHVGH5REHUW 3DULV&DKLHUVQƒjS

     Gramsci  dans  le  texte,3DULV(GLWLRQVVRFLDOHVS

(10)

Le  théologien,  «  intellectuel  organique  »  et  chercheur  indépendant

DX[©LQWHOOHFWXHOVªSDUXQWUDYDLOGHWHUPLWHLOVGRLYHQW  saper  les  valeurs   de   la   société   traditionnelle   et   capitaliste.  $\DQW XQH IRQFWLRQ VRFLDOH HW SROLWLTXHLOVGRLYHQWrWUHUDOOLpVRXGpWUXLWV

1.1.     En  quel  sens  est-­il  approprié  (au  plan  de  la  description)  et  légi-­

time   (théologiquement)   de   dire   que   le   théologien   est   un   intellectuel   organique  ?

$ O¶HQWHQGUH DLQVL UDSSHOpH OD QRWLRQ PDU[LVWH G¶LQWHOOHFWXHO RUJDQLTXH VHPEOHSHXDGDSWpHjODFRQGLWLRQDFWXHOOHGHVWKpRORJLHQV2XDORUVHOOH DSSDUDvWWHOOHPHQWFULWLTXHHWVXEYHUVLYHTX¶HOOHQHFRQYLHQGUDLWTX¶jXQH FHUWDLQHFDWpJRULHGHWKpRORJLHQV±OHWKpRORJLHQUHEHOOHFULWLTXHGLVVLGHQW

$ODOLPLWHVHXOOHWKpRORJLHQSURWHVWDQWRXFU\SWRSURWHVWDQWDUWLFXOpVXU OH©SULQFLSHSURWHVWDQWª7LOOLFK௘DXWUHPHQWGLWVXUODcritique  perma-­

nenteDXUDLWODSRVVLELOLWpGHWLUHUVRQpSLQJOHGXMHX6DTXDOLWp©௘ RUJD QLTXHªVHMRXHUDLWHQVRPPHGDQVVDFDSDFLWpjGpVRUJDQLVHUO¶RUJDQHRS SUHVVLIGHOD9pULWpLPSRVpH  La  théologie  serait  subversive  et  dissidente,   de  part  en  part.  &HVHUDLWODYLFWRLUHGXSULQFLSHSURWHVWDQWFRQWUHWRXWH YHOOpLWpGHSXLVVDQFHGHOD©VXEVWDQFHFDWKROLTXHª

/¶LQWHOOHFWXHORUJDQLTXHVHORQ*UDPVFLHVWHQHIIHWXQLQWHOOHFWXHOSURGXF WLIDXVHLQGXV\VWqPHFDSLWDOLVWH,OSDUWLFLSHG¶XQHculture  de  la  domina-­

tion.

*UDPVFL GLVWLQJXH O¶LQWHOOHFWXHO RUJDQLTXH GH O¶LQWHOOHFWXHO WUDGLWLRQQHO GDQVOHTXHOLOUDQJHOHVHFFOpVLDVWLTXHV

/HWKpRORJLHQHVWG¶DERUGXQLQWHOOHFWXHOWUDGLWLRQQHODXGRXEOHVHQVGH LQGpSHQGDQWHWUDWWDFKpjXQHWUDGLWLRQGHIRLGHSHQVpH0DLVQ¶HVWLOSDV DXVVLRUJDQLTXHDXVHQVGHUDWWDFKpjXQSRXYRLUjXQPDJLVWqUHjXQH VWUXFWXUHjXQRUGUH"&¶HVWFHWWHDPELYDOHQFHTXLGRQQHjSHQVHUHWGRQW QRXVDLPHULRQVUHQGUHFRPSWHLFLGHPDQLqUHGLIIpUHQFLpHHWGLDOHFWLTXH SOXW{WTXHVXUXQPRGHELQDLUH

1.2.   S’agirait-­il  d’une  catégorie  plus  facile  à  entendre  par  le  théologien   protestant  que  par  le  théologien  catholique  ?

2QQHSHXWSDVpFKDSSHUjFHWWHLQWHUURJDWLRQ&RPPHWKpRORJLHQSURWHV

(11)

La  théologie  et  l’éthique  dans  l’espace  public

WDQWMHVXLVWRXMRXUVWUqVPp¿DQWTXDQGOHSURWHVWDQWLVPHJOLVVHGXF{WpGH ODERQQHFRQVFLHQFHRXGHODSURSUHMXVWLFH6LOHUHFRXUVDQDORJLTXHHW FULWLTXHjODFDWpJRULHJUDPVFLHQQHGHO¶LQWHOOHFWXHORUJDQLTXHDYDLWVLP SOHPHQWSRXUEXWGHFRQIRUWHUOHSURWHVWDQWLVPHGDQVVHVSUpMXJpVRULJL QDLUHVHQYHUVOHFDWKROLFLVPHDORUVQRXVDXULRQVVXFFRPEpQRXVPrPHj ODWHQWDWLRQTXHQRXVGpQRQoRQVQRXVDXULRQVIRQGpQRWUHYLVLRQGHOD YpULWpWKpRORJDOHRXpWKLTXHVXUO¶HIIHWIRQFWLRQQHOSURGXLWSDUO¶LQVWLWXWLRQ GRQWQRXVGpSHQGRQV/HV(JOLVHVSURWHVWDQWHVQHVRQWSDVGHVQRQLQVWL WXWLRQVPDLVGHVLQVWLWXWLRQVG¶XQJHQUHPL[WHXQHVRUWHGH  corpus  mix-­

tum  VH WHQDQW j PLGLVWDQFH GH O’ecclesia  QpRWHVWDPHQWDLUH UrYpH HW GH O¶LGpDO GpPRFUDWLTXH PRGHUQH /¶LQVWLWXWLRQQDOLVDWLRQ SURWHVWDQWH DYHF VHVFDUDFWpULVWLTXHVGHSOXUDOLVPHHWG¶pFODWHPHQWW\SLTXHVGHODPRGHU QLWpDVpFUpWpGHVIRUPHV  sui  generis  G¶LQWHOOHFWXHORUJDQLTXHQRQVHXOH PHQWDXSODQVRFLDOPDLVDXVVLGDQVOHVW\SHVGHOpJLWLPDWLRQWKpRORJLTXH DX[TXHOVHOOHDGRQQpQDLVVDQFH

'HX[pFXHLOVVHVRQWDORUVKLVWRULTXHPHQWSUpVHQWpV'¶XQF{WpOHWKpROR JLHQV¶HVWSUHVTXHHQWLqUHPHQWFRQFHQWUpHWUpVRUEpGDQVODVHXOH¿JXUHGX SDVWHXUFHTXLDHXSRXUHIIHWSDUDGR[DOXQHLQWHOOHFWXDOLVDWLRQGHOD¿JXUH HWGHVSUDWLTXHVGHVSDVWHXUVPDLVpJDOHPHQWGHPDQLqUHTXDVLVLPXOWD QpH XQH GpVDIIHFWLRQ GX SURWHVWDQWLVPH SDVWHXUV FRPSULV HQYHUV O¶H[L JHQFH LQWHOOHFWXHOOH HW WKpRULTXH GH OD WKpRORJLH 3DVWHXUV HW (JOLVHV RQW GpVHUWpODWKpRORJLHDFDGpPLTXHHQPrPHWHPSVTX¶LOVVHVRQWFRQVWUXLW XQHLPDJHQpJDWLYHHWXQUHSRXVVRLUFRPPRGHHQLQVWDOODQWOHWKpRORJLHQ DFDGpPLTXHGDQVXQHWRXUG¶LYRLUHVRXYHQWSOXVIDQWDVPpHTXHUpHOOHPHQW H[LVWDQWH'¶XQDXWUHF{Wp(JOLVHVHWWKpRORJLHQVSDUSDUHVVHHWSDUGpPD JRJLHRQWSUpIpUpQHSDVGLVWLQJXHUFODLUHPHQWPLQLVWUHVHWODwFVHWRQWIDLW FRPPHVLODWKpRORJLHpWDQWOHORWGHWRXVVDQVIRUPDWLRQHWVDQVHVSULWFUL WLTXH OD ODwFLVDWLRQ GH O¶(JOLVH pWDLW V\QRQ\PH GH VXSSUHVVLRQ GX ODEHXU WKpRORJLTXH

6LODGLI¿FXOWpLQKpUHQWHjFHWWHLQVWLWXWLRQQDOLVDWLRQSURWHVWDQWHGLIIUDFWpH HWpFODWpHDFRQGXLWDXGRXEOHpFXHLOTXHQRXVYHQRQVGHVLJQDOHUOHULVTXH LQKpUHQWDXFDWKROLFLVPHHVWWRXWQDWXUHOOHPHQWG¶XQWRXWDXWUHJHQUH 1.3.   Critique   de   la   conception   magistérielle   romaine   récente   du  

théologien  catholique  comme  intellectuel  organique  objectif 1RXVSRXYRQVUHQYR\HULFLDX  motu  proprio  ©$G7XHQGDP)LGHPªGX

(12)

Le  théologien,  «  intellectuel  organique  »  et  chercheur  indépendant PDL2QSHXWQRWDPPHQW\OLUHFHFLOHVVRXOLJQpVVRQWGHQRXV

©$/HFDQRQGX&RGHGH'URLWFDQRQLTXHDXUDGpVRUPDLVGHX[SDUD JUDSKHVOHSUHPLHUFRPSUHQDQWOHWH[WHGXFDQRQDFWXHOOHPHQWHQYLJXHXU OHVHFRQGFRPSRUWDQWXQQRXYHDXWH[WHOHWH[WHFRPSOHWGHFHFDQRQ VHUDGRQFOHVXLYDQW

&DQ † 2Q GRLW FURLUH GH IRL GLYLQH HW FDWKROLTXH WRXW FH TXL HVW FRQWHQXGDQVOD  parole  de  Dieu  pFULWHRXWUDQVPLVHSDUOD  tradition,F¶HVW jGLUHGDQVO¶XQLTXHdépôt  de  la  foi  FRQ¿pj  l’Eglise  HWTXLHVWHQPrPH WHPSV SURSRVp FRPPH GLYLQHPHQW UpYpOp  par   le   Magistère   solennel   de   l’Eglise  ou  par  son  Magistère  ordinaire  et  universel,  jVDYRLUFHTXLHVW PDQLIHVWpSDUODFRPPXQHDGKpVLRQGHV¿GqOHVVRXVODFRQGXLWHGX0DJLV WqUHVDFUpWRXVVRQWGRQFWHQXVG¶pYLWHUWRXWHGRFWULQHFRQWUDLUH

†2QGRLWDXVVLDGRSWHUIHUPHPHQWHWIDLUHVLHQVWRXVOHVSRLQWVHWFKD FXQG¶HX[GHODGRFWULQHFRQFHUQDQW  la  foi  ou  les  mœurs  TXHOH0DJLVWqUH GH O¶(JOLVH SURSRVH FRPPH Gp¿QLWLIV F¶HVWjGLUH TXL VRQW H[LJpV SRXU FRQVHUYHUVDLQWHPHQWHWH[SRVHU¿GqOHPHQWOHGpS{WGHODIRL  celui  qui  re-­

SRXVVHFHVSRLQWVTXLGRLYHQWrWUHWHQXVSRXUGp¿QLWLIVV¶RSSRVHGRQFjOD doctrine  de  l’Eglise  catholique.

'DQVOHFDQRQQGX&RGHGH'URLWFDQRQLTXHLOFRQYLHQWG¶DMRXWHU XQHUpIpUHQFHDXFDQRQ†OHWH[WHGHFHFDQRQVHUDGRQF

&DQ6HUDSXQLG¶XQHMXVWHSHLQH

ƒTXLHQGHKRUVGXFDVGRQWLOV¶DJLWDXFDQ†HQVHLJQHXQHGRF WULQHFRQGDPQpHSDUOH3RQWLIHURPDLQRXOH&RQFLOH°FXPpQLTXHRXELHQ TXLUHMHWWHDYHFRSLQLkWUHWpXQHQVHLJQHPHQWGRQWLOV¶DJLWDXFDQ†

RXDXFDQHWTXLDSUqVDYRLUUHoXXQHPRQLWLRQGX6LqJHDSRVWROLTXH RXGHO¶2UGLQDLUHQHVHUpWUDFWHSDV

ƒTXLG¶XQHDXWUHIDoRQQ¶REpLWSDVDX6LqJHDSRVWROLTXHjO¶2UGLQDLUHRX DX6XSpULHXUORUVTXHOpJLWLPHPHQWLOGRQQHXQRUGUHRXSRUWHXQHGpIHQVH HWTXLDSUqVPRQLWLRQSHUVLVWHGDQVODdésobéissance  »

(13)

La  théologie  et  l’éthique  dans  l’espace  public

1RXVDYRQVOjXQH[HPSOHVLJQL¿FDWLIGHOD  confusion  HQWUHOHVinstances   théologales  de   légitimation HW OHV  instances   ecclésiales   de   contrôle.  2Q HQWURXYDLWGpMjOHJHVWHGDQVO¶HQF\FOLTXH  Veritatis  splendorHQ /D QRWLRQ G¶LQWHOOHFWXHO RUJDQLTXH pWDLW RULHQWpH FKH] *UDPVFL G¶DERUG YHUV OHV LQVWLWXWLRQV /H 3DUWL HW O¶(JOLVH H[SULPDLHQW OD TXLQWHVVHQFH GH O¶LQWHOOHFWXHORUJDQLTXH2UQRXVGHYRQVDXVVLQRXVLQWHUURJHUVXUOHIRQF WLRQQHPHQWGXWKpRORJLHQDXVHLQGHO¶LQVWLWXWLRQHFFOpVLDVWLTXH1RXVGp FRXYURQVTX¶LOHVWjODIRLVXQLQWHOOHFWXHORUJDQLTXHREMHFWLIHWXQLQWHOOHF WXHORUJDQLTXHVXEMHFWLIGLVWLQFWLRQTXHQRXVLQWURGXLVRQVOLEUHPHQWVDQV TX¶HOOHV¶DSSXLHVXUODOHWWUHGHODSHQVpHGH*UDPVFL

/HWKpRORJLHQQ¶HVWSDVVHXOHPHQWLFLXQLQWHOOHFWXHORUJDQLTXHDXVHQVVXE MHFWLIF¶HVWjGLUHHQWDQWTX¶XQVXMHWFULWLTXHHWXQDFWHXUOLEUHDGKpUDQWDX FRUSVGHGRFWULQHUpJXODQWO¶LQVWLWXWLRQGHVRQFKRL[HWSDUWLFLSDQWjVDGLV FXVVLRQUDWLRQQHOOHHWFRPPXQDXWDLUHLOHVWDXVVLFRQWUDLQWGHIRQFWLRQQHU FRPPHXQLQWHOOHFWXHORUJDQLTXHDXVHQVREMHFWLIHQFHVHQVQpJDWLIHWUp SUHVVLITX¶LOVHYRLWLQWLPHUO¶RUGUHG¶obéir  VDQVGLVFXVVLRQHWGHVHrétracter   HQFDVGHGpVDFFRUG

       

2.   Esquisse  de  reprise  systématique

2.1.   La  problématique  de  la  loyauté  critique

(QSDUWDQWGHODQRWLRQG¶LQWHOOHFWXHORUJDQLTXHHWHQHVVD\DQWGHODPHWWUH DXVHUYLFHGHODFRPSUpKHQVLRQGHVU{OHVHWGHVYLVpHVGXWKpRORJLHQQRXV DYRQVSULVOHSDUWLHWOHULVTXHGHOLHUOHWKpRORJLHQjO¶LQVWLWXWLRQVXUWRXWHW DYDQWWRXWjO¶LQVWLWXWLRQ(JOLVH

2UODSUREOpPDWLTXHGHODOR\DXWpFULWLTXHGXWKpRORJLHQQHVHSRVHSDVGH PDQLqUHELQDLUHGDQVXQYLVjYLVVLPSOLVWHHQWUHXQVXMHWLVROpHWXQHLQV WLWXWLRQjFDUDFWqUHSXUHPHQWREMHFWLI6¶LO\DFRQÀLWSRWHQWLHOHWOR\DXWpHQ MHXGDQVODUHODWLRQGXWKpRORJLHQHWGHO¶(JOLVHF¶HVWELHQSDUFHTXHO¶(JOLVH HOOHPrPHHVWSRUWHXVHG¶XQSURMHWGHVHQVHWG¶XQHDXWRFRPSUpKHQVLRQGH W\SHGRFWULQDOHWSRWHQWLHOOHPHQWLGpRORJLTXH

3RXUOHGLUHGHPDQLqUHODSLGDLUHHWKHXULVWLTXHODOR\DXWpGXWKpRORJLHQ HQYHUV O¶LQVWLWXWLRQ(JOLVH QH SHXW rWUH TX¶XQH OR\DXWp FULWLTXH SRXU OD

(14)

Le  théologien,  «  intellectuel  organique  »  et  chercheur  indépendant

ERQQH HW VLPSOH UDLVRQ TXH OH UpIpUHQW GH EDVH FRPPXQ j O¶(JOLVH HW DX WKpRORJLHQO¶(YDQJLOHOHGpS{WGHODIRLHWFVHWLHQWHQ  position  de  Tiers   HQWUHOHWKpRORJLHQHWO¶LQVWLWXWLRQ/DVRXUFHGHODFULWLTXHLQKpUHQWHjOD OR\DXWpGXWKpRORJLHQQHVHWLHQWSDVG¶DERUGGDQVODUDWLRQDOLWpFULWLTXHGH ODPRGHUQLWpPDLVELHQGDQVODFKDUJHV\PEROLTXHFULWLTXHGHO¶(YDQJLOHHW GHODIRLSDUUDSSRUWjWRXWHWUDQVPLVVLRQKLVWRULFRWUDGLWLRQQHOOHHWjWRXWH LQVWLWXWLRQQDOLVDWLRQGHOHXUYLVpH

2.2.   La  question  des  médiations  

2Q SRXUUDLW EDOLVHU OD SUREOpPDWLTXH °FXPpQLTXH GHV PpGLDWLRQV GH OD PDQLqUHLGpDOW\SLTXHHWIRUFpPHQWUpGXFWULFHHWVLPSOL¿FDWULFHVXLYDQWH

‡ /DPDODGLHFRQJpQLWDOHGXSURWHVWDQWLVPHUHYLHQWjXQVXULQYHVWLVVH PHQWGHODVXEMHFWLYLWpDYHFSRXUHIIHWXQHGp¿DQFHGHSULQFLSHHQYHUV OHVPpGLDWLRQVWUDGLWLRQHWLQVWLWXWLRQ

‡ /DPDODGLHFRQJpQLWDOHGXFDWKROLFLVPHUHYLHQWjXQVXULQYHVWLVVHPHQW GH OD WUDGLWLRQ HW GH O¶LQVWLWXWLRQ DX GpWULPHQW GH O¶DI¿UPDWLRQ GH OD VSRQWDQpLWpGHODFRQVFLHQFHPRUDOHHWGHODOLEHUWpFULWLTXHGHVFUR\DQWV HWGHVVXMHWVLQGLYLGXHOV

(QWHUPHVSOXVV\VWpPDWLTXHVRQSRXUUDLWUHIRUPXOHUODTXHVWLRQGHODPD QLqUHVXLYDQWH

‡ Au  sujet  de  la  traditionODWUDGLWLRQFRPPHÀX[KLVWRULTXHHWSOXULHO GHO¶LQWHUSUpWDWLRQHWGHODUpFHSWLRQGHO¶(YDQJLOHFRQVWLWXHXQHPpGLD WLRQLQpOXFWDEOHHWLQGLVSHQVDEOHHQWUHOHIRQGHPHQWpYDQJpOLTXHGHOD WKpRORJLHHWVRQDFWXDOLVDWLRQVRFLRFXOWXUHOOHHWSROLWLTXHFRQWHPSR UDLQH/DWUDGLWLRQGHPHXUHDLQVLXQHPpGLDWLRQQpFHVVDLUHPDLVQRQ VXI¿VDQWHGHODFRPSUpKHQVLRQFULWLTXHGHODYpULWpFKUpWLHQQH

‡ Au  sujet  de  l’institutionOHIRQGHPHQWGHO¶LQVWLWXWLRQHFFOpVLDOHHWGH VRQDXWRULWpVSpFL¿TXHHVWO¶(YDQJLOH/¶(YDQJLOHGHPHXUHSDUFRQVp TXHQWO¶LQVWDQFHFULWLTXHSHUPDQHQWHHWUpFXUUHQWHGHOpJLWLPDWLRQHWGH UpIRUPHGHO¶DXWRULWpHFFOpVLDOH

‡ Au  sujet  du  statut  du  théologien  et  de  la  théologienneOHVWKpRORJLHQV HWOHVWKpRORJLHQQHVRQWXQHGHWWHSUHPLqUHHQYHUVO¶(YDQJLOHHWXQHGHWWH

(15)

La  théologie  et  l’éthique  dans  l’espace  public

GpULYpHHQYHUVO¶LQVWLWXWLRQHWODWUDGLWLRQjODFRQVWUXFWLRQGHODTXHOOHLOV FRQWULEXHQWPDLVSDUUDSSRUWjODTXHOOHLOVRXHOOHVQHVRQWMDPDLVOLpVGH PDQLqUHXOWLPHRXGHUQLqUHPDLVVHXOHPHQWGHPDQLqUHDYDQWGHUQLqUH

‡ Au    sujet  de  la  communauté  herméneutique  de  la  théologieDXFXQ WKpRORJLHQQ¶DOHGHUQLHUPRWVXUODMXVWHLQWHUSUpWDWLRQGHO¶(YDQJLOH /DFRPPXQDXWpHFFOpVLDOHHWVFLHQWL¿TXHGHVWKpRORJLHQVHWGHVWKpROR JLHQQHVFRQVWLWXHSRXUDLQVLGLUHXQpOpPHQWPpGLDWHXUHQWUHOH  sensus  

¿GHOLXP  HWO¶H[SUHVVLRQ°FXPpQLTXHGHODIRLFRPPXQHIRUPXOpHSDU O¶DXWRULWpV\QRGDOHFRQFLOLDLUHRX©PDJLVWpULHOOHª

2.3.   Liberté  théologale  et  liberté  moderne

‡ /DOLEHUWpGXWKpRORJLHQPRGHUQHVHMRXHGDQVO¶HVSDFHPRELOHGHOD OLEHUWpFULWLTXHGHODUDWLRQDOLWpPRGHUQHHWGHODOLEHUWpKHUPpQHXWLTXH GHVFUR\DQWVFRPPHLQGLYLGXVHWFRPPHPHPEUHVGHODFRPPXQDXWp HFFOpVLDOH

‡ &HWWHOLEHUWpLQWHUSUpWDWLYHGHVFUR\DQWVQ¶HVWSDVXQHVLPSOHUpDFWLRQj ODVLWXDWLRQGHV/XPLqUHVHWDXFRQWH[WHPRGHUQHHWSRVWPRGHUQHGHOD VRUWLHGHODUHOLJLRQHOOHpPDQHDXVVLjXQQLYHDXSOXVIRQGDPHQWDOGH la  FRQVWLWXWLRQSOXULHOOHHWFRQÀLFWXHOOH  GXFDQRQGHV(FULWXUHVHWGHVD UpFHSWLRQWUDGLWLRQQHOOHHWLQVWLWXWLRQQHOOH

3.   Le  théologien  ecclésial,  le  théologien  académique     et  le  théologien  public

3.1.   Sens  de  la  distinction

-HP¶LQVSLUHLFLWUqVOLEUHPHQWGHODFpOqEUHGLVWLQFWLRQLQWURGXLWHSDU'DYLG 7UDF\௘HWGLVFXWpHDLOOHXUV

1RWRQVTXHOHSRUWUDLWSDU7UDF\GXWKpRORJLHQFRPPHpWDQWRULHQWpYHUV XQWULSOHGRPDLQHGHUpDOLWpHWYHUVXQWULSOHSXEOLFODVRFLpWpO¶XQLYHUVLWp HWO¶(JOLVHUHOHYDLWG¶XQHDSSURFKHVRFLRORJLTXHHWIRQFWLRQQHOOH&H©SRU

     The  Analogical  Imagination,  /RQGUHV6&0

  'HQLV0OOHUL’éthique  protestante  dans  la  crise  de  la  modernité.  Généalogie,  critique,   reconstruction,  3DULV*HQqYH/H&HUI/DERUHW)LGHV

(16)

Le  théologien,  «  intellectuel  organique  »  et  chercheur  indépendant

WUDLWVRFLDOªQ¶pWDLWSDVOHGHUQLHUPRWGH7UDF\9HQDLWHQHIIHWV¶\DMRXWHU XQ©SRUWUDLWWKpRORJLTXHªSVVpJDOHPHQWVFDQGpVHORQXQU\WKPH WHUQDLUH OH WKpRORJLHQ GDQV VD YLVLRQ VSpFL¿TXH HW LQWHUQH GH OD WkFKH WKpRORJLTXH VH GpFOLQH HQ WKpRORJLHQ IRQGDPHQWDO V\VWpPDWLTXH HW SUD WLTXH/HWKpRORJLHQIRQGDPHQWDODDIIDLUHDYHFODUDWLRQDOLWpOHWKpRORJLHQ V\VWpPDWLTXHDYHFO¶LQWHOOLJHQFHGHODIRLOHWKpRORJLHQSUDWLTXHDYHFOD SHUWLQHQFHVRFLDOHHWFXOWXUHOOHGHODIRL2QOHYRLWDLVpPHQWLO\DFRUUHV SRQGDQFHVWULFWHHQWUHOHVWURLVSXEOLFVGXWKpRORJLHQGDQVVDIRQFWLRQVR FLDOHHWOHVWURLVYLVpHVGXWKpRORJLHQGDQVVDPLVVLRQWKpRORJDOH

Portrait  social       Portrait  théologique 3XEOLFO¶8QLYHUVLWp 7KpRORJLHIRQGDPHQWDOH 3XEOLFO¶(JOLVH 7KpRORJLHV\VWpPDWLTXH

3XEOLFODVRFLpWp 7KpRORJLHSUDWLTXHRXpWKLTXH 7RXVOHVWKpRORJLHQVWRXWHVOHVWKpRORJLHQQHVQHFXPXOHQWSDVQpFHVVDLUH PHQWOHVWURLVIRQFWLRQV

,O\DGHVWKpRORJLHQVTXLQHVRQWTXHGHVWKpRORJLHQVHFFOpVLDX[2QQH SDUOHSDVLFLGHOHXUIRUPDWLRQTXLSHXWWUqVELHQDYRLUpWpDFDGpPLTXH PDLVGHOHXUIRQFWLRQ,OVRXHOOHVWUDYDLOOHQWXQLTXHPHQWGDQVO¶(JOLVHHWQH GpSHQGHQWTXHG¶HOOH,OVRXHOOHVSHXYHQWDYRLUXQHPLVVLRQSXUHPHQWWRXU QpHYHUVO¶LQWpULHXUGHO¶(JOLVHPDLVRQQRWHUDGpMjjFHQLYHDXTX¶LOVRX HOOHVpFKDSSHQWGLI¿FLOHPHQWjODIRQFWLRQSXEOLTXHGHODWKpRORJLH,OHVW H[WUrPHPHQWUDUHHQHIIHWTX¶XQHDFWLYLWpLQWHUQHjO¶(JOLVHQ¶DLWSDVGH GLPHQVLRQSXEOLTXHQHVHUDLWFHTXHGHPDQLqUHLPSOLFLWH

,QYHUVHPHQWOHWKpRORJLHQDFDGpPLTXHSHXWHQWUHWHQLUGHVOLHQVjJpRPp WULHYDULDEOHDXVVLELHQDYHFO¶(JOLVHTX¶DYHFO¶HVSDFHSXEOLF

3.2.   Perte  de  tout  lien  organique  avec  l’Eglise  ?

/¶LGpDOW\SHGXWKpRORJLHQDFDGpPLTXH©OLEpUDOªRX©OLEpUpªFRUUHVSRQ GDQW DX SDUDGLJPH VFKpPDWLTXH GH O¶LQWHOOHFWXHO DXWRQRPH PRGHUQH VHPEOHDYRLUURPSXWRXWHVOHVDPDUUHVDYHFO¶organon  GHO¶LQVWLWXWLRQHF FOpVLDVWLTXHHWrWUHDLQVLGHYHQXXQLQWHOOHFWXHODSSDUHPPHQW©DQRUJD QLTXH ª 3RXUWDQW VRQ YLYLHU QDWXUHO RX VRQ ELRWRSH ORLQ GH V¶HVWRPSHU FRPSOqWHPHQW Q¶D IDLW TXH FKDQJHU GH QDWXUH /¶LQWHOOHFWXHO RUJDQLTXH D

(17)

La  théologie  et  l’éthique  dans  l’espace  public

EHDXDYRLUFKDQJpGHUHODWLRQRUJDQLTXHGHPLOLHXLOQ¶HQGHPHXUHSDV PRLQVREMHFWLYHPHQWHWVXEMHFWLYHPHQWFRUUpOpjXQHLQVWDQFHGHFRQWU{OH O¶8QLYHUVLWpRXOHVSRXYRLUVSXEOLFVjTXLO¶8QLYHUVLWpGRLWVDOpJLWLPDWLRQ HWVDUHFRQQDLVVDQFHjODIRLVPDWpULHOOHHWV\PEROLTXH

3.3.   Détachement  ou  dépendance  envers  l’Académie  ou  les  pouvoirs   publics  soutenant  les  Universités  ?

6XUO¶DXWUHYHUVDQWOHWKpRORJLHQDFDGpPLTXH±VHPEODEOHVXUFHSRLQWj WRXWXQLYHUVLWDLUH±SHXWRFFXSHUGHX[SRVWXUHV  subjectives  DQWDJRQLVWHV DXVHLQPrPHGHO¶8QLYHUVLWpLOSHXWHQHIIHWVHFRPSUHQGUHRXELHQcomme   témoin  de  la  liberté  académique  DXVHQVOHSOXVVWULFWHWOHSOXVSXUQHGH YDQWULHQjTXLFRQTXHHWVXUWRXWSDVjFHX[TXLOHUpPXQqUHQWHWGRQWLO GpSHQGDGPLQLVWUDWLYHPHQW,OVHUDLWDORUVXQHVRUWHGH  chercheur  religieux   autonome UHVVHPEODQW j V¶\ PpSUHQGUH j FHUWDLQV GH VHV FROOqJXHV GH VFLHQFHVGHVUHOLJLRQVTX¶RQVXSSRVHUDLFLSRXUODVLPSOLFLWpSURYLVRLUHGH OD GpPRQVWUDWLRQ HX[PrPHV D[LRORJLTXHPHQW QHXWUHV HW IRQFLqUHPHQW DQRUJDQLTXHVLOOXVLRQWURSFRPPRGHRQO¶DGLW

3.4.   Le  théologien  public  menacé  d’isolement    ?

/H WKpRORJLHQ SXEOLF FRQWHPSRUDLQ OLYUp j VD VROLWXGH GH FKHUFKHXU UHOL JLHX[SHXWGRQQHUO¶LPSUHVVLRQGHQHULHQGHYRLUjSHUVRQQHQLDX[(JOLVHV QLjO¶$FDGpPLH2UVRQRULHQWDWLRQYHUVOHSXEOLFSRWHQWLHOOHPHQWXQLYHUVHO TXHFRQVWLWXHODVRFLpWp©DWODUJHªDFKDQJpSURIRQGpPHQWGHVWDWXWHQWUHOD

¿QGX;9,,,eVLqFOHHWOHGpEXWGX;;,eVLqFOH'DQVOHPRGqOHFODVVLTXHGH ODWKpRORJLHSUDWLTXHKpULWpHGH6FKOHLHUPDFKHURXSDVWRUDOHOHWKpRORJLHQ pWDLWHQFRUHXQLQWHOOHFWXHORUJDQLTXHSRODULVpSDUXQHGRXEOHDOOpJHDQFHVD GHWWHHQYHUVO¶(JOLVHHWVDGHWWHHQYHUVODVRFLpWpQHSRVDLHQWSDVGHSUR EOqPHGHIRQGHWQHULVTXDLHQWTXHIDLEOHPHQWG¶HQWUHUHQFRQÀLWRXYHUW PDOJUpODIRUWHPHQDFHTXLSHVDLWGpMjGHODSDUWGHV/XPLqUHVVXUODUHOL JLRQHWVXUOHVUHOLJLRQVFHIXWRQV¶HQVRXYLHQGUDOHSRLQWGHGpSDUWGH O¶DWWLWXGHDSRORJpWLTXHGH6FKOHLHUPDFKHUHQ©FRQWUHOHVFRQWHPS WHXUVRXOHVPpSULVHXUVGHODUHOLJLRQª2UGHQRVMRXUVO¶XQLRQVDFUpH GHODVRFLpWpHWGHODUHOLJLRQQHSHXWPrPHSOXVrWUHSHQVpHFRPPHUHGH YDEOHG¶XQHSRVVLEOHFRUUpODWLRQLGpDOHDYHFO¶DYqQHPHQWGHO¶qUHGHODSRVW

     &IDe  la  religionWUDGXFWLRQQRXYHOOHGH%HUQDUG5H\PRQG3DULV9DQ'LHUHQ

(18)

Le  théologien,  «  intellectuel  organique  »  et  chercheur  indépendant

FKUpWLHQWp+7(QJHOKDUGWMURXGHOD©VRUWLHGHODUHOLJLRQª0*DX FKHWQRXVVRPPHVHQWUpVGHPDQLqUHDSSDUHPPHQWLUUpYHUVLEOHGDQVXQ SDUDGLJPHUpYROXWLRQQDLUH/HWKpRORJLHQQHSHXWSOXVVHSUHQGUHjUrYHUGH IDLUHVHFRUUHVSRQGUHGDQVODUpDOLWpVRFLDOHHWFXOWXUHOOHFHTX¶LOHVVDLHHQ FRUHWDQWELHQTXHPDOGHFRQFLOLHUGDQVVDG\QDPLTXHVXEMHFWLYHHWWKpR ULTXHSHUVRQQHOOH/DFRUUpODWLRQREMHFWLYHGXVRFLDOHWGXUHOLJLHX[pWDQW GHYHQXHLQDFFHVVLEOHjODUJHpFKHOOHLOQHUHVWHSOXVDXWKpRORJLHQSXEOLF TX¶jVHWUDQVPXHUHQLQWHUSUqWHSULYpGXVHQVUHOLJLHX[GHO¶H[LVWHQFH 6DGHWWHVRFLDOHDFHSHQGDQWOHGpVDYDQWDJHpQRUPHG¶rWUHYDJXHJpQpUDOH SVHXGRXQLYHUVHOOH,OHVWOHWKpRORJLHQGHWRXWHVHWGHWRXVFHTXLSHXWOH FRQGXLUHjODGpPDJRJLHjO¶HQÀXUHRXjODGpVDUWLFXODWLRQ

2QFRPSUHQGTXHGDQVFHVFRQGLWLRQVSRVWFKUpWLHQQHVHWSRVWPRGHUQHV G¶K\SHUVpFXODULVDWLRQREMHFWLYHOHWKpRORJLHQVRLWWHQWpGHVHUHSOLHUVXUOD FRQWUHREMHFWLYLWpVpFXULVDQWHGHODFRPPXQDXWpHFFOpVLDOHHWVXUODSVHX GRREMHFWLYLWp DJUHVVLYH G¶XQH UHWKpRORJLVDWLRQ UDGLFDOH GHV UpDOLWpV SUR IDQHVHQSDVVDQWSDUODUHWKpRORJLVDWLRQGHODUDLVRQGHO¶pWKLTXHHWGHOD SROLWLTXH

1RXVDYRQVELHQGHVUDLVRQVGHSHQVHUTX¶XQWHOUHSOLjODIRLVLQVWLWXWLRQ QHOHWWKpRULTXHHVWSDUHVVHX[IULOHX[HWFRQWUHSURGXFWLI'¶RXQHSURSR VLWLRQPRLQVUpDFWLYHHWSOXVFRQ¿DQWH

3.5.   Proposition

1RXVGpIHQGRQVHQFRQFOXVLRQ  une  conception  dialectique  et  critique  du   rôle  du  théologienHWFHjGHX[QLYHDX[DXQLYHDXGHODWKpRULHGHVIRQF WLRQVSXLVjFHOXLGHODWKpRULHGHVLQVWDQFHVGHOpJLWLPDWLRQRXGHVKRUL ]RQVFRQVWLWXWLIVGHVHQV

&HWWHFRQFHSWLRQSHXWVHUpVXPHUGDQVOHGRXEOHVFKpPDVXLYDQW -­  Touchant  la  théorie  des  rôles  ou  des  fonctions  

/HWKpRORJLHQSHXWDYRLUHQYXHGHPDQLqUHVSpFL¿TXHRXGLYHUVL¿pH

‡ /HSXEOLFHFFOpVLDO

‡ /HSXEOLFDFDGpPLTXH

‡ /HSXEOLFVRFLpWDO

(19)

La  théologie  et  l’éthique  dans  l’espace  public

6RQGLVFRXUVVXELWGHVFKDQJHPHQWVVHORQTX¶LOSDUOHDXQRPGHO¶(JOLVHRX HQ VRQ QRP SURSUH 0DLV LO QH SHXW MDPDLV SDUOHU VHXOHPHQW DX QRP GH O¶(JOLVHRXVHXOHPHQWHQVRQQRPSURSUH,OHQJDJHWRXMRXUVXQHFHUWDLQH FRQFHSWLRQGHODOLEHUWpFKUpWLHQQHHQOLHQDYHFODWUDGLWLRQODUDLVRQOD YpULWpHWOHPRQGH'¶RODQpFHVVLWpGHFRPSOpWHUODWKpRULHGHVU{OHVHWGHV SXEOLFVSDUXQHWKpRULHGHVLQVWDQFHVGHOpJLWLPDWLRQ

-­   Touchant   la   théorie   des   instances   de   légitimation   ou   des   horizons   constitutifs  de  sens

/HWKpRORJLHQRSqUHWURLVW\SHVGHPpGLDWLRQ

/DPLVHHQSHUVSHFWLYHGHODIRLVRXVVHVIRUPHVKLVWRULTXHVHWFXOWX UHOOHVFKDQJHDQWHVHWGHODWUDGLWLRQTXLVHGLIIUDFWHHQWUDGLWLRQVSOX ULHOOHVHWG\QDPLTXHV

/¶H[HUFLFHG¶XQHUDLVRQFULWLTXHDXVHUYLFHGHO¶KXPDQLVDWLRQGHODVR FLpWpHWGHVVXMHWVTXLV¶\PHXYHQW

/DYLVpHG¶XQHXQLYHUVDOLWpFRQFUqWHVXUPRQWDQWOHSDUWLFXODULVPHGHV SRVLWLRQVGHIRLHWO¶XQLYHUVDOLVPHDEVWUDLWGHVODwFLWpVIHUPpHV

/HWKpRORJLHQQ¶HVWMDPDLVVHXOHPHQWXQH[pJqWHXQLQWHUSUqWHXQSUD[ROR JXHRXXQGRJPDWLFLHQ,OHVWWRXMRXUVDXVVLXQV\VWpPDWLFLHQGHYDQWUHQGUH FRPSWHDXSODQGHODWKpRORJLHHWGHO¶pWKLTXHIRQGDPHQWDOHGHVOLHQVGHOD WUDGLWLRQFKUpWLHQQHDYHFODUDLVRQFULWLTXHOHFRQÀLWGHVLQWHUSUpWDWLRQVHW OD GLIIpUHQFLDWLRQ FURLVVDQWH GX PRQGH VRFLRFXOWXUHO HW SROLWLTXH ,O HVW DLQVLH[SRVpjODYpUL¿FDWLRQWKpRULTXHHWSUDWLTXHGXVHQVFRQFUHWGHVSUp WHQWLRQVjO¶XQLYHUVDOLWpTXLWUDYHUVHO¶LGpDOFKUpWLHQ&HIDLVDQWLOQHSHXW HVTXLYHUODTXHVWLRQGHVUHODWLRQVHQWUHOLEHUWpYpULWpHWSRXYRLU/DVSOHQ GHXUGHODYpULWpQ¶HVWMDPDLVDFFHVVLEOHKRUVG¶XQGpEDWVXUODOLEHUWpOD SOXUDOLWpGHVLQWHUSUpWDWLRQVHWO¶DQDO\VHFULWLTXHGHVHIIHWVGHSRXYRLUpJD OHPHQWSUpVHQWVGDQVODVWUXFWXUHLQVWLWXWLRQQHOOHHWGDQVOHIRQFWLRQQHPHQW UpHOGHV(JOLVHV

(20)

Chapitre  II

La  question  de  Dieu  au  cœur  de  l’humain et  la  tâche  théologique  de  son  élaboration.

1.   Question  existentielle  et  méthode  généalogique

,OQ¶HVWSDVGHWKpRORJLHHQJpQpUDOHWGHWKpRORJLHFKUpWLHQQHVLQJXOLqUH PHQWVDQVXQHRSWLRQH[LVWHQWLHOOHVDQVTXHVRLWPLVHQMHXOHVHQVGHO¶H[

SUHVVLRQ©H[LVWHQFHWKpRORJLTXHªGDQVXQVHQVODUJHGLVWLQFWGHO¶XVDJH WHFKQLTXHHWFRQWH[WXHOTXHFHWWHPDQLqUHGHSDUOHUDSXVLJQL¿HUjO¶pSRTXH GHODWKpRORJLHGLDOHFWLTXHVRXVO¶LPSXOVLRQFHQWUDOHGH.DUO%DUWK1 8QHWHOOHHQWUpHJpQpDORJLTXHQHV¶DSSOLTXHSDVG¶DERUGRXH[FOXVLYHPHQWj ODSRVLWLRQGHVDXWUHVDYHFFHTXHFHODVXSSRVHGHGLVFXVVLRQGX©SRVLWLR QDOLVPHªG¶DXWUXL௘

(OOHHVWSOXVUDGLFDOHPHQWDXWRJpQpDORJLHUpÀH[LYHHWFULWLTXHTXHVWLRQ LQ¿QLHGHVRLSDUVRLDXPLURLUGHODFULWLTXHGHODUHOLJLRQHWGHODWKpRORJLH TXLWUDYHUVHHQSHUPDQHQFHOHPpWLHUHWODYRFDWLRQGXWKpRORJLHQTXHQRXV

-H PH VXLV H[SOLTXp j FH VXMHW GDQV PRQ RXYUDJHKarl   Barth 3DULV /H &HUI 5pSRQGDQWjXQHFRPPDQGHGHFROOqJXHVFDWKROLTXHVFHOLYUHV¶LQVFULYDLWGDQVODVXLWHGLUHFWHGH PHVWUDYDX[GHSXLVHWGDQVODOLJQHGXSURJUDPPH©JpQpDORJLTXHFULWLTXHHWUHFRQVWUXFWLIª SURSRVpGDQVL’éthique  protestante  dans  la  crise  de  la  modernité3DULV*HQqYH/H&HUI/DERUHW )LGHV

&IPDGLVFXVVLRQGXSRVLWLRQDOLVPHGH6WDQOH\+DXHUZDV©6XMHWpWKLTXHIUDJLOHHW FRPPXQDXWpVHQVLEOHjODWUDQVFHQGDQFHªLQ'HQLV0OOHU0LFKDHO6KHUZLQ1DWKDOLH0DLOODUG

&UDLJ6WHYHQ7LWXVpGSujet  moral  et  communauté)ULERXUJ$FDGHPLF3UHVVS2Q OLUDSDUDLOOHXUVDYHFJUDQGLQWpUrWODSULVHGHSRVLWLRQUpFHQWHGH+DXHUZDVDXVXMHWGXVWDWXWXQL YHUVLWDLUHGHVIDFXOWpVGHWKpRORJLH7KH6WDWHRIWKH8QLYHUVLW\$FDGHPLF.QRZOHGJHVDQGWKH .QRZOHGJHRI*RG0DOGHQ2[IRUG&DUOWRQ%ODFNZHOO&HWRXYUDJHQHVHFRPSUHQGFHUWHV TXHGDQVOHFRQWH[WHQRUGDPpULFDLQPDLVFHUWDLQHVGHVHVWKqVHVSHXYHQWrWUHDXVVLELHQWUDQVSR VpHVTXHGLVFXWpHVjSDUWLUGHQRVSURSUHVSUpRFFXSDWLRQVHXURSpHQQHV6XUOHIRQGLOIDXGUDFH SHQGDQWVHJDUGHUGHYRLUGDQVFHWWHWKpRORJLHWUqVUpDFWLYHXQHSDQDFpHXQLYHUVHOOH7HOHVWELHQOH VHQVHQWRXWFDVGHPDFULWLTXHGHVRQSRVLWLRQDOLVPHOHTXHOSHXWDXVVLV¶LQWHUSUpWHUFRPPHXQH UHWKpRORJLVDWLRQPDVVLYHHWKkWLYHGHQRVSUREOpPDWLTXHVPRGHUQHVHWFRQWHPSRUDLQHV

(21)

La  théologie  et  l’éthique  dans  l’espace  public

VRPPHV±TXDQGHWVLQRXVOHVRPPHV&HWWHLGHQWLWpGXWKpRORJLHQQHYD SOXVGHVRL௘/¶KpWpURJpQpLWpH[WUrPHGHVSULVHVGHSRVLWLRQjFHVXMHWSHXW rWUHO¶RFFDVLRQG¶XQHJUDQGHFRQIXVLRQQRXVSUpIpURQV\GpFKLIIUHUXQH FKDQFHSRXUXQQRXYHOpODQWKpRORJLTXH

3OXVSHUVRQQHQHSHXWSUpWHQGUHGpWHQLUOHPRQRSROHGHODFRPSUpKHQVLRQ GHODWKpRORJLHQLOHVWKpRORJLHQVHX[PrPHVQLjO¶LQWpULHXUGHODWKpR ORJLHFRPPHWHOOHXQJURXSHGHVSpFLDOLVWHVWUDGLWLRQQHOOHPHQWGpVLJQpV FRPPHV\VWpPDWLFLHQVRXGHPDQLqUHSOXVpWURLWHHWSOXVFLEOpHFRPPH GRJPDWLFLHQVRXFRPPHKHUPpQHXWHV

'¶RODQpFHVVLWpSRXUFRPPHQFHUG¶XQHJpQpDORJLHFULWLTXHGHODSDUWGH FKDFXQHWHQSUHPLqUHSHUVRQQH

&HWWHJpQpDORJLHVHVXEGLYLVHHQGHX[VRXVTXHVWLRQV DSRXUTXRLHQWUHUHQWKpRORJLH

ESRXUTXRLHWHQTXHOVHQV\GHPHXUHU

D©3RXUTXRLMHVXLVHQWUpHQWKpRORJLHªSRXUUDLWFRQGXLUHjXQHQDUUDWLRQ

9RLUOHVUHPDUTXDEOHVpWXGHVFRQVDFUpHVjFHWWHTXHVWLRQGXF{WpFDWKROLTXHIUDQoDLVGX UDQWFHWWHGHUQLqUHGpFHQQLH&ODXGH*HIIUpProfession  théologienQuelle  pensée  chrétienne  pour   le  XXIe  siècle  ?(QWUHWLHQVDYHF*ZHQGRO\QH-DUF]\N3DULV$OELQ0LFKHO&KULVWLDQ'XTXRF /DWKpRORJLHHQH[LO/HGp¿GHVDVXUYLHGDQVODFXOWXUHFRQWHPSRUDLQH3DULV%D\DUG

&KULVWRSK7KHREDOG/HFKULVWLDQLVPHFRPPHVW\OHUne  manière  de  faire  de  la  théologie  en  post-­

modernité,GHX[YROXPHV3DULV/H&HUI±/DWKqVHTXHMHGpYHORSSHLFLV¶LQVFULWDXVVLGDQV OHV GpEDWV VXVFLWpV SDU O¶RXYUDJH GH 3LHUUH *LVHOLa   théologie 3DULV 3UHVVHV 8QLYHUVLWDLUHV GH )UDQFH6XUOHVWDWXWGXWKpRORJLHQSDUUDSSRUWjO¶LQVWLWXWLRQRQFRQVXOWHUDOHQXPpURGHOD UHYXHThéologiques  0RQWUpDO©/HVOLHX[GHODWKpRORJLHDXMRXUG¶KXLªHQSDUWLFX OLHUGXSRLQWGHYXHSURWHVWDQWPRQpWXGH©/HWKpRORJLHQµLQWHOOHFWXHORUJDQLTXH¶HWFKHUFKHXU LQGpSHQGDQWTXHOOHOR\DXWpTXHOOHVWHQVLRQVTXHOOHOLEHUWp"ªS9RLUOHFKDSLWUH,GHFHW RXYUDJH

-HP¶HQVXLVH[SOLTXpDYHF7ULVWUDP(QJHOKDUGWSKLORVRSKHQRUGDPpULFDLQHWSRVWNDQWLHQ FRQYHUWLjO¶RUWKRGR[LHHQHVVD\DQWGHPRQWUHUTX¶XQHUHWKpRORJLVDWLRQGHO¶pWKLTXHQHFRUUHVSRQGQL DX[H[LJHQFHVGHODPRGHUQLWpQLjFHOOHG¶XQHWKpRORJLHDGDSWpHjQRWUHVLWXDWLRQHWjQRVSUREOpPD WLTXHVFIPRQDUWLFOH©7KH2ULJLQDO5LVN2YHU7KHRORJL]LQJ(WKLFVDQG8QGHU7KHRORJL]LQJ6LQª Christian  BioethicsSODUpSRQVHG¶(QJHOKDUGW©:K\(FXPHQLVP)DLOV7DNLQJ 7KHRORJLFDO'LIIHUHQFHV6HULRXVO\ª  Christian  BioethicsSHWPDUpSOLTXH©2SHQ µ/DLFLW\¶ DQG 6HFXODULW\ 9HUVXV ,GHRORJLFDO 6HFXODULVP /HVVRQV IURP 6ZLW]HUODQG ªChristian   Bioethics  S

(22)

La  question  de  Dieu  au  cœur  de  l’humain DXWRELRJUDSKLTXH௘

7RXWHIRLVQRXVVRXKDLWRQVGRQQHULFLjODTXHVWLRQLQLWLDOHGX©SRXUTXRLMH VXLV HQWUp HQ WKpRORJLH ª XQ VHQV GDYDQWDJH ORJLTXH TXH FKURQRORJLTXH

&¶HVWOHVHQVIRUWREMHFWLIGXSRXUTXRLTXLQRXVUHWLHQWDYDQWWRXW,OV¶DJLW HQHIIHWGHFRPSUHQGUHjODIRLV©SRXUTXHOOHUDLVRQMHVXLVHQWUpHQWKpR ORJLHªHW©GDQVTXHOEXWª&¶HVWGDQVOHVWHUPHVOHVSOXVVLPSOHVHWOHVSOXV GLUHFWVVXLYDQWVTXHQRXVFRPPHQFHURQVSDUUpSRQGUHSHUVRQQHOOHPHQWj FHWWHGRXEOHLQWHUURJDWLRQ

-HVXLVHQWUpHQWKpRORJLHparce  que  la  question  de  Dieu,  dans  son  rap-­

port  à  la  mort  et  à  l’amour,  m’habitait4XHVWLRQYLYHG¶DGROHVFHQFHRULJL QDLUHHWGpFLVLYHTXLQHFHVVHGHP¶RFFXSHUHWGHPHSUpRFFXSHU

-HVXLVHQWUpHQWKpRORJLHpour  tenterGHcomprendre  sans  cesse  à  nou-­

veau  la  portée  existentielleGHFHWWHTXHVWLRQHWG¶\WURXYHUXQVHQVTXHO FRQTXHSRXUPRL

&RUUpODWLYHPHQWHWGHODPrPHIDoRQQRXVUpSRQGRQVDLQVLjODVHFRQGH TXHVWLRQ

E3RXUTXRLVXLVMHGHPHXUpHQWKpRORJLHHWHQTXHOVHQV"

$X¿OGHVDQVMHQ¶DLFHVVpGHP¶pWRQQHUGHSHUVLVWHUGDQVFHGHYHQLUWKpR ORJLHQIRUPHGHPRQ©H[LVWHQFHWKpRORJLTXHª2XLMHSHUVLVWHDXMRXUG¶KXL HQWKpRORJLHSDUFHTXHODTXHVWLRQGH'LHX±HWGRQFGXVHQVGHODYLHGH O¶DPRXUHWGHODPRUW±VHMRXHGDQVODmaturation  du  sujetTXHM¶HVVDLHGH GHYHQLUHWGRQFGDQVODPLVHjO¶pSUHXYHYLYHHWFRQVWDQWHGHPDFUR\DQFH QRQSDVVHXOHPHQWRXG¶DERUGGHPDFUR\DQFHFRPPHQRqVHDEVWUDLWHFHQ WUpHVXUXQQRqPHPDLVGHPDFUR\DQFHen  tant  qu’elle  structure  mon  de-­

-HP¶\VXLVULVTXpjFHUWDLQVPRPHQWVGHPRQSDUFRXUVLQWHOOHFWXHOHWSURIHVVLRQQHOHQ HQWURXYUDQWODSRUWHGXUpFLWGHVRLDXF°XUGHPRQODEHXUXQLYHUVLWDLUH&HODFRUUHVSRQGG¶DLOOHXUVj XQHRSWLRQVFLHQWL¿TXHGpOLEpUpHGHPDSDUWVLWXpHGDQVODYLVpHPrPHGHODGpPDUFKHJpQpDORJLTXH 9RLUFHUWDLQHVSDJHVGHL’éthique  protestante  dans  la  crise  de  la  modernité,  op.  cit.  0DLVpJDOHPHQW VRXVXQHIRUPHDQRQ\PLVpHGDQVOHOLYUHGH:LOO\5RUGRUIHWDOPourquoi  des  études  de  théologie  ?   49  réponses  personnelles  sous  formes  de  récits3DULV/¶+DUPDWWDQS9RLUpJDOHPHQW FHUWDLQVGHPHVWH[WHVSOXVUpFHQWV©&ULWLTXHGHODUDLVRQVRXUGHHWpFRXWHGHO¶DXWUHHWGXPRQGHª Revue  de  Théologie  et  de  Philosophie  ,SHQGLVFXVVLRQDYHF0DXULFH%HOOHW

©/HSRXYRLUGHFRPPHQFHUHWO¶LOOXVLRQGHVRULJLQHV8QHSHWLWHPpGLWDWLRQSKLORVRSKLTXHHWWKpROR JLTXHVXUODGLIIpUHQFHHQWUH'LHXHWO¶KRPPHªLQ(ULF*D]LDX[pGPhilosophie  et  théologie.  

Festschrift  Emilio  Brito/HXYHQ/HXYHQ8QLYHUVLW\3UHVVS9RLUOHFKDSLWUH9,,,GH FHWRXYUDJH

(23)

La  théologie  et  l’éthique  dans  l’espace  public

venir  sujet.&¶HVWELHQjOD¿QGXSDUFRXUVWKpRORJLTXHTXHODTXHVWLRQVH SRVHGHVDYRLUVLODTXHVWLRQGH'LHXIDLWVHQVSRXUFHOXLTXLVHODSRVH (QG¶DXWUHVWHUPHVODréponsejODTXHVWLRQGH'LHXVHMRXHHQWHUPHVGH FUR\DQFH H[LVWHQWLHOOH DIIHFWDQW OH GHYHQLU PrPH GH FH VXMHW /D IRL HQ 'LHXHWjSOXVIRUWHUDLVRQ'LHXOXLPrPH'LHXFRPPH©VXMHWªVHWHQDQW jO¶LQLWLDWLYHGHODYRFDWLRQGXWKpRORJLHQFHV©OLHX[WKpRORJLTXHVªQHVRQW SDVGRQQpVPDVVLYHPHQWDXGpSDUWRXjO¶RULJLQHGXWUDYDLOWKpRORJLTXH PDLVVHGpFRXYUHQWDXIXUHWjPHVXUHGHODUpÀH[LRQFRPPHODTXHVWLRQOD SOXVUDGLFDOHHWODSOXVSHUVRQQHOOH

2.    La  question  de  Dieu  

2.1.   Point  de  départ  anthropologique

1RWUHSRLQWGHGpSDUWHVWGRQFLFLFHOXLGHODTXHVWLRQGH'LHXRXSOXV H[DFWHPHQWGHO¶LQWHUURJDWLRQKXPDLQHjSURSRVGH'LHX©'LH)UDJHQDFK

*RWWªFRPPHGLVDLW:ROIKDUW3DQQHEHUJHQ௘UHOqYHjODIRLVG¶XQ TXHVWLRQQHPHQWG¶DQWKURSRORJLHIRQGDPHQWDOHHWGHSKLORVRSKLHWUDQVFHQ GDQWDOH

1RWRQVGpMjTXHGXVLPSOHSRLQWGHYXHWKpRORJLTXHFHWWHPDQLqUHGHSR VHUODTXHVWLRQSULYLOpJLHGDQVOD©TXHVWLRQGH'LHXªODIRUPHGXJpQLWLI REMHFWLIDORUVTXHOHPRXYHPHQWGHUHIRQGDWLRQGHODWKpRORJLHFKH].DUO

%DUWKVXLYLGHPDQLqUHWURSLPPpGLDWHDXMRXUG¶KXLSDU+DXHUZDVDYDLW SUpWHQGXDXPRLQVIRUPHOOHPHQWSDUWLUDXVHQVVWULFWGXJpQLWLIVXEMHFWLI FRPPHVLF¶pWDLW'LHXOXLPrPHTXLHQTXHVWLRQQDQWO¶KRPPHLQDXJXUDLW HWOLWWpUDOHPHQWSHQVDLWHQOXLOHJHVWHWKpRORJLTXH

1RXV HQ DYRQV ¿QL DYHF FH SRLQW GH GpSDUW VSpFXODWLI௘௘ &¶HVW j QRXV GH SHQVHU'LHXSDUFHTXHFHGHUQLHUQHVH©GRQQHªSDVjSHQVHUjQRXVLQ

-HQHIDLVSDVLFLGHGLIIpUHQFHIRQGDPHQWDOHHQWUHFUR\DQFHHWIRL,QVSLUDQWGHPHXUH SRXUPRLLFLOHJUDQGOLYUHG¶+HQU\'XPpU\La  foi  n’est  pas  un  criVXLYLGHFoi  et  institution 3DULV6HXLO

(WXGH UHSULVH GDQV VRQ UHFXHLO*UXQGIUDJHQ V\VWHPDWLVFKHU 7KHRORJLH *|WWLQJHQ 9DQGHQKRHFN 5XSUHFKWS

9RLUPDEUqYHFODUL¿FDWLRQjFHVXMHW©6FRODVWLTXHQpREDUWKLHQQHDXGDFHLQWHUSUpWD WLYHHWQRXYHOOHVWkFKHVGHODWKpRORJLHHWGHO¶pWKLTXHªRevue  de  Théologie  et  de  Philosophie ,,,S

(24)

La  question  de  Dieu  au  cœur  de  l’humain

GpSHQGDPPHQWGHVRQLQVFULSWLRQGDQVOHODQJDJHOHGLVFRXUVODFXOWXUHHW ODSHQVpHGHO¶KRPPHHWGRQFKRUVGHVPpGLDWLRQVTXLFRQGLWLRQQHQWOD SOXUDOLWpHWODFRQÀLFWXDOLWpPrPHGHODUHFKHUFKHDXVXMHWGHGLHXHWGHV GLHX['LHXHVWGHSDUWHQSDUW©XQPRWGHQRWUHODQJDJHª

&¶HVWSRXUTXRLODTXHVWLRQGH'LHXJpQLWLIREMHFWLIHVWG¶DERUGSKLORVR SKLTXH 3DQQHQEHUJ pWDLW HQFRUH PDUTXp SUHVTXH H[FOXVLYHPHQW SDU XQH SUREOpPDWLTXHWKpRORJLTXHG¶LQVSLUDWLRQLGpDOLVWHHWVSpFXODWLYHPrPHV¶LO WHQWDGHODFRUULJHUSDUOHELDLVGHVDUpÀH[LRQVXUO¶KLVWRLUHGHVWUDGLWLRQV ,OHQUpVXOWDLWPHVHPEOHWLODXMRXUG¶KXLXQHWURSJUDQGHVXERUGLQDWLRQ GHODSKLORVRSKLHHQYHUVODWKpRORJLHHWGHO¶pWKLTXHHQYHUVODGRJPDWLTXH11 6RXOLJQRQVLFLO¶autonomie  GHODSKLORVRSKLHSDUUDSSRUWjODWKpRORJLHQRQ VHXOHPHQWGHPDQLqUHJpQpUDOHPDLVWRXWSDUWLFXOLqUHPHQWORUVTX¶LOV¶DJLW GHSHQVHUODTXHVWLRQGH'LHX/DTXHVWLRQGH'LHXUHOqYHDXVVLjFHVWDGH G¶XQTXHVWLRQQHPHQWSURSUHPHQWSKLORVRSKLTXH

2.2.   Elaboration   philosophique   de   la   question   de   Dieu   :   la   voie   de   l’anthropologie  culturelle  et  de  l’histoire  de  l’art

&HQ¶HVWSDVVHXOHPHQWODWKpRORJLHSKLORVRSKLTXHPDLVGpMjODSKLORVRSKLH IRQGDPHQWDOHFRPSULVHFRPPHSKLORVRSKLHGHODUHOLJLRQTXLVHGRLWGH SHQVHUIRUPHOOHPHQW©'LHXFRPPHRULJLQHGHO¶LQWHUURJDWLRQUDGLFDOHª

7UXW]5HQGWRUII*RWW±HLQ:RUWXQVHUHU6SUDFKH"(LQWKHRORJLVFKHV(VVD\0QFKHQ .DLVHU

9RLU 'HQLV 0OOHUParole   et   histoire.   Dialogue   avec   Wolfhart   Pannenberg *HQqYH /DERUHW)LGHVLOV¶DJLWGHPDWKqVHGHGRFWRUDW6XUO¶HVVHQWLHOMHVLJQHHQFRUHDXMRXUG¶KXL O¶H[SRVpTXHM¶DLGRQQpGHFHWWHWKpRORJLHPDLVDXVVLODFULWLTXHTXHM¶HQIDLVDLVG¶rWUHSDUWURS VSpFXODWLYHHWWRWDOLVDQWH-HQHSRXYDLVYRLUHWUHFRQQDvWUHjO¶pSRTXHjTXHOSRLQWOHIDLWGHUDQJHU ODWKpRORJLHSDQQHQEHUJLHQQHGDQVOHSRVWEDUWKLVPHVHUHWRXUQDLWDXVVLFRQWUHO¶LGpDOLVPHVSpFXOD WLIGH%DUWKOXLPrPH5DLVRQSRXUODTXHOOHMHPHVLWXHFRPPHXQSRVWEDUWKLHQFULWLTXHHWHQDX FXQHPDQLqUHFRPPHXQ©EDUWKLHQª

11 2QQRWHUDOHSDUDGR[HMHFULWLTXHDXMRXUG¶KXLOHF{WpWURSGRJPDWLTXHGHODSRVLWLRQGH 3DQQHQEHUJVDWHQGDQFHSRVWEDUWKLHQQHjVXERUGRQQHUODSKLORVRSKLHjODWKpRORJLHHWO¶pWKLTXH jODGRJPDWLTXH&¶HVWO¶H[DFWRSSRVpGHPDSRVLWLRQHQPrPHVLOHGLDJQRVWLFVXUODGHWWHGH 3DQQHQEHUJHQYHUV%DUWKGHPHXUHOHPrPH3DQQHQEHUJV¶HVWH[SULPpXOWpULHXUHPHQWGHPDQLqUH WRXWHIRLVSOXVKLVWRULTXHTXHV\VWpPDWLTXHVXUOHVUDSSRUWVHQWUHSKLORVRSKLHHWWKpRORJLHGDQVVRQ RXYUDJHTheologie   und   Philosophie   :   Ihr   Verhältnis   im   Lichte   ihrer   gemeinsamen   Geschichte

*|WWLQJHQ9DQGHQKRHFN 5XSUHFKW

(25)

La  théologie  et  l’éthique  dans  l’espace  public

VHORQO¶H[SUHVVLRQGXJUDQGSKLORVRSKHSURWHVWDQW:LOKHOP:HLVFKHGHO௘

,OH[LVWHFHUWHVSOXVLHXUVFKHPLQVSRXUHIIHFWXHUOHSDVVDJHHQWUHFHWWHYL VpHIRUPHOOHGHVHQVHWO¶LGpHGH'LHX,OLPSRUWHGpMjSDUH[HPSOHGHUH FRQQDvWUHXQOLHQQpFHVVDLUHHQWUHODGp¿QLWLRQGHO¶KRPPHHWOHFRQFHSWGH UHOLJLRQ/DYRLHGHODSDOpRQWRORJLHHWGHO¶KLVWRLUHGHO¶DUWHVWLFLSURPHW WHXVH /D SOXV UHPDUTXDEOH pWXGH VXU FH FKHPLQ HVFDUSp HVW VDQV GRXWH FHOOHGH:HQW]HOYDQ+X\VVWHHQ6HEDVDQWVXUODSDOpRQWRORJLHHWO¶pSLVWp PRORJLHpYROXWLRQQLVWHLODPRQWUpGDQVVHVGifford  Lectures  deTXH O¶DUWSUpKLVWRULTXHSUpVHQWDLWO¶rWUHKXPDLQFRPPHXQrWUHGHODQJDJHHW G¶LPDJLQDWLRQFKH]TXL©O¶pPHUJHQFHGHODFRQVFLHQFHUHOLJLHXVHªpWDLW FRQWHPSRUDLQHGHVRQH[SUHVVLYLWpG¶RULJLQH/¶DXWHXUV¶DSSXLHpJDOHPHQW GDQVVDGpPDUFKHVXUOHVpWXGHVVFLHQWL¿TXHVUHODWLYHVDX[pWDWVPRGL¿pV GHFRQVFLHQFHGDQVOHVKDPDQLVPH

&HWWHFRSUpVHQFHGHODFRQVFLHQFHUHOLJLHXVHQHOXLSHUPHWpYLGHPPHQW SDV GH FRQFOXUH j OD YpULWp G¶XQH TXHOFRQTXH UHOLJLRQ HW HQFRUH PRLQV j FHOOHGHO¶H[LVWHQFHG¶XQGLHX$FHVWDGHODTXHVWLRQQ¶HVWSDVFHOOHGHOD YpULWpRXGHODUpDOLWpXOWLPHVPDLVFHOOHGHODVLJQL¿FDWLRQDQWKURSROR JLTXHGHODV\PEROLVDWLRQSDUODTXHOOHO¶rWUHKXPDLQGqVVHVSOXVDQFLHQQHV DWWHVWDWLRQVDUWLVWLTXHVVHUHFRQQDvWHQTXrWHG¶DEVROXRXG¶LQ¿QL/HFKH PLQGHODWKpRORJLHV\VWpPDWLTXHSDVVHFHUWDLQHPHQWDXMRXUG¶KXLSDUFHOXL GHO¶DQWKURSRORJLHUHOLJLHXVHHWDUWLVWLTXH

2.3.   La  question  de  Dieu  et  la  question  de  la  religion

8QSRLQWSDUWLFXOLqUHPHQWGpOLFDWGHO¶DFWXHOOHGLVFXVVLRQDXVXMHWGHVUHOD WLRQVHQWUHODWKpRORJLHHWOHVVFLHQFHVGHVUHOLJLRQVVHPEOHGpFRXOHUGXIDLW TXHFKH]XQFHUWDLQQRPEUHGHUHSUpVHQWDQWVGHFHVGHUQLqUHVQRQVHXOH PHQWODTXHVWLRQGHODUHOLJLRQHVWGHYHQXHSUREOpPDWLTXHPDLVDXVVLOD TXHVWLRQPrPHGHGLHX±GHGLHXHWGHVGLHX[SDUGHOjWRXWHVLPSOL¿FDWLRQ

9RLUPRQDUWLFOH©'LHXFDFKpHWUpYpOpXQGp¿SRXUQRWUHWHPSVªRevue  d’Histoire  et   de  Philosophie  religieuse,SSVVSRXU:HLVFKHGHO/HFKHIG¶°XYUHGH :HLVFKHGHODer  Gott  der  Philosophen.  Grundlegung  einer  Philosophischen  Theologie  im  Zeitalter  

des  NihilismusG¶DERUGSXEOLpHQGHX[YROXPHVHQHVWGLVSRQLEOHHQXQHpGLWLRQ

EURFKpHHWHQXQVHXOYROXPH'DUPVWDGW:LVVHQVFKDIWOLFKH%XFKJHVHOOVFKDIW

-:HQW]HO YDQ +X\VVWHHQ,  Alone   in   the   World   ?   Human   Uniquenesse   in   Science   and   7KHRORJ\*UDQG5DSLGV0,&DPEULGJH8.(HUGPDQVS

,OVXLWHQSDUWLFXOHU'DYLG/HZLV:LOOLDPVTXLDUpVXPpVHVWUDYDX[GDQVVRQRXYUDJH The  Mind  in  the  Cave  :  Consciousness  and  the  Origins  of  the  of  Art1HZ<RUN7KDPHVDQG+XGVRQ

(26)

La  question  de  Dieu  au  cœur  de  l’humain GHVPRQRWKpLVPHVGHVKpQRWKpLVPHVHWGHVSRO\WKpLVPHV

'DQLHO'XEXLVVRQSDUH[HPSOHDHXUDLVRQGHVRXOLJQHUTXHO¶pPHUJHQFH GHFHTX¶LOQRPPDLWOHV©IRUPDWLRQVFRVPRJUDSKLTXHVªHVWPRELOHHWSODV WLTXHSRLQWQ¶HVWEHVRLQHQHIIHWGHSODTXHUXQFRQFHSWWKpRORJLTXHFKUp WLHQODreligioDXVHQVDXJXVWLQLHQRXFDOYLQLHQSDUH[HPSOHVXUFHVIRU PDWLRQVSRXUOHVUHQGUHSOXVLQWHOOLJLEOHV0DLV'XEXLVVRQV¶HVWPRQWUp HQVXLWHWURSSpUHPSWRLUHGDQVVHVSURSUHVSUpVXSSRVpVQRUPDWLIVODSUX GHQFH OpJLWLPH HW OD FUDLQWH FRPSUpKHQVLYH HQYHUV OD VXULQWHUSUpWDWLRQ FKUpWLHQQHGHVUHOLJLRQVQHMXVWL¿HQXOOHPHQWODPp¿DQFHV\VWpPDWLTXHHQ YHUVWRXWHWKpRULVDWLRQGHVUHOLJLRQVSRVLWLYHVDXVHQVRHQSDUODLWSDU H[HPSOH6FKOHLHUPDFKHUGDQVVRQFLQTXLqPHDiscours

2.4.   La  contre-­épreuve  du  bouddhisme -HPHOLPLWHjXQH[HPSOHFHOXLGXERXGGKLVPH

,OHVWWUqVVRXYHQWDGPLVTXHVRXVO¶H[WUrPHGLYHUVLWpGHVHVIRUPDWLRQV KLVWRULTXHVHWFXOWXUHOOHVOHERXGGKLVPHSHXWrWUHUHFRQQXFRPPHXQH

,OVXLWHQSDUWLFXOHU'DYLG/HZLV:LOOLDPVTXLDUpVXPpVHVWUDYDX[GDQVVRQRXYUDJH The  Mind  in  the  Cave  :  Consciousness  and  the  Origins  of  the  of  Art1HZ<RUN7KDPHVDQG+XGVRQ 6XUODQpFHVVLWpGHPDLQWHQLURXYHUWHFHVGLVWLQFWLRQVFI-HDQ%RWWpUR©8QSRO\WKpLVPH V\VWpPDWLVp OD 0pVRSRWDPLH DQFLHQQH ª LQ -HDQ/RXLV 9LHLOODUG%DURQ HW )UDQFLV .DSODQ Introduction  à  la  philosophie  de  la  religion3DULV&HUIS

   /¶2FFLGHQW HW OD UHOLJLRQ 0\WKHV VFLHQFH HW LGpRORJLH %UX[HOOHV (GLWLRQV

&RPSOH[H

,OVHUDLWQRQVFLHQWL¿TXHHXpJDUGjODFRPSOH[LWpGHVGpEDWVLQWHUQDWLRQDX[FRQGXLWVHQ ODPDWLqUHGHFRQVLGpUHUOHVWKqVHVGH'XEXLVVRQFRPPHOHGHUQLHUPRWGHVVFLHQFHVGHVUHOLJLRQV VXSSRVpHVXQLWDLUHVHWXQDQLPHVVXUOHFRQFHSWPrPHGHUHOLJLRQ/DYLVLRQTXHGRQQHG¶DLOOHXUV FHWDXWHXUGHVGLVFXVVLRQVWKpRORJLTXHVHVWUpGXFWULFHHWLPSUpFLVHLODWHQGDQFHjWUDLWHUGHOXWKp ULHQWRXWSHQVHXUFKUpWLHQPRGHUQH/¶DIIHFWjODIRLVDQWLWKpRORJLTXHDQWLFKUpWLHQHWDQWLRFFLGHQ WDOGH'XEXLVVRQDXWHXUVRXYHQWFLWpGHPDQLqUHSHXFULWLTXHOHUHQGXQSHXDYHXJOHVXUOHVGLI¿

FXOWpVLQWHUQHVGHVHVSURSUHVSUpVXSSRVpVPpWDSK\VLTXHV$LQVLLOVHPEOHDGPHWWUHTXHOHVFRQFHSWV G¶KRPPHHWGHYLHTX¶LOSODFHDXIRQGHPHQWGHVRQDQWKURSRORJLHjODVXLWHG¶(UQHVWRGH0DUWLQR FpOpEUDQWOD©SUpVHQFHIUDJLOHªGXVRLDXPRQGHSVHUDLHQWHQVRLpYLGHQWVHWQRQSUREOpPD WLTXHV,OVQHOHVRQWELHQV€USDVGDYDQWDJHTXHFHX[GHUHOLJLRQVHWGHGLHX[SRXUTXLDGRSWH XQHYLVLRQYUDLPHQWFRPSUpKHQVLYHHWFULWLTXHHWQRQSDVLGpRORJLTXHGHVUDSSRUWVGXVXMHWjO¶REMHW -HPHQWLRQQHLFLODWHQVLRQGDQVOHVRedenGHHQWUHODWKpRULHJpQpUDOHGHODUHOLJLRQ eGLVFRXUVHWODWKpRULHGHVUHOLJLRQVSRVLWLYHVeGLVFRXUVQRQSRXUODLVVHUFURLUHTXHO¶DSSURFKH HPSLULTXHHWGHVFULSWLYHGHVUHOLJLRQVGHYUDLWHPEUD\HUDXMRXUG¶KXLVXUXQHWKpRULHVSpFXODWLYHRX QRUPDWLYHGHODUHOLJLRQPDLVSOXW{WSRXULQGLTXHUOHVOLPLWHVG¶XQFRQVWUXFWLYLVPHUDGLFDO

(27)

La  théologie  et  l’éthique  dans  l’espace  public

UHOLJLRQ PDLV j FRQGLWLRQ GH SUpFLVHU TX¶LO V¶DJLW LFL G¶XQH UHOLJLRQ VDQV GLHX[

3DUUDSSRUWjFHSDUDGR[HG¶XQHUHOLJLRQVDQVGLHX[ODWKpRORJLHFKUp WLHQQHV¶HVWVRXYHQWIDFLOLWpODWkFKHHQDFFRUGDQWODSUpIpUHQFHDX[IRUPHV GXERXGGKLVPHTXLVHUDSSURFKDLHQWOHSOXVGXFKULVWLDQLVPHRFFLGHQWDO

&¶HVWDLQVLTXHO¶RQSHXWFRPSUHQGUHO¶DWWUDLWUpFXUUHQWGHVWKpRORJLHQVPR GHUQHVSRXUO¶DPLGLVPH௘

'HVRQF{WpOHJUDQGSKLORVRSKHMDSRQDLV.HLML1LVKLWDQLGHO¶(FROHGH .\RWRDSODLGpGDQVVRQRXYUDJH4X¶HVWFHTXHODUHOLJLRQ"࣠SRXUXQH FRQFHSWLRQ GH OD UHOLJLRQ TXL UHQGH SRVVLEOH XQH FRPSDUDLVRQ HQWUH VRQ SURSUHERXGGKLVPH]HQHWVDYLVLRQGXFKULVWLDQLVPH3RXUFHWDXWHXUOD UHOLJLRQFRPPHUpDOLVDWLRQGXVXMHWKXPDLQHVWWRXMRXUVOLpHjODJHVWLRQ GHODVRXIIUDQFHHWGXPDO/DUHFRQQDLVVDQFHSDUOHERXGGKLVPHGHO¶DYHX JOHPHQWIRQGDPHQWDODYLG\DIDFHjODUpDOLWpKXPDLQHFRUUHVSRQGVHORQ OXLjFHTXHOHFKULVWLDQLVPHHQWHQGSDUSpFKpRULJLQHOS©&HQ¶HVW TXHGDQVODUHOLJLRQTXHOHPDOHWOHSpFKpSHXYHQWrWUHVDLVLVFODLUHPHQWGH FHWWHPDQLqUHcommeUpDOLWpªS2UFHWWHH[SpULHQFHQpJDWLYHGXPDO HWGXSpFKpFRQVWLWXHXQSDVVDJHQpFHVVDLUHHQGLUHFWLRQGHODUpDOLVDWLRQ GHVRLFRPPHUpDOLWpSDUGHOjODVFLVVLRQGXVXEMHFWLIHWGHO¶REMHFWLI&HWWH H[SpULHQFHNpQRWLTXHDIIHFWHDXVVLELHQO¶rWUHGHO¶KRPPHTXHGHO¶rWUHGH ODUpDOLWpVLELHQTXHODUpDOLVDWLRQKXPDLQHGHVRLVHIRQGGDQVODUpDOLWpGH O¶LQ¿QL©ODYUDLHUpDOLWpªGLWO¶DXWHXUSFRPSULVHFRPPHWUDQVFHQ GDQFHGX¿QL

1LVKLWDQLQ¶HQUHVWHFHSHQGDQWSDVjFHVWDGHDEVWUDLWHWIRUPHOGHODSKLOR VRSKLHGHODUHOLJLRQ,ORVHV¶LQWHUURJHUVXUODTXHVWLRQGH'LHXOXLPrPH SVV/HIDLWLOXQLTXHPHQWSDUVRXFLGHPHWWUHHQFRUUpODWLRQOHERXG GKLVPHHWOHFKULVWLDQLVPHOXLTXLVHUHFRQQDvWFRPPHXQ©ERXGGKLVWHHQ

$LQVL.DUO%DUWKDogmatique  I/2***HQqYH/DERUHW)LGHV>@S GDQVVRQIDPHX[†VXUODUpYpODWLRQFRPPHAufhebungGHODUHOLJLRQ+HQULGH/XEDFAmida 3DULV6HXLOHQ¿Q+DQV.QJHWDOLe  christianisme  et  les  religions  du  monde.  Islam,  hin-­

douisme,  bouddhismeWUDGIU3DULV6HXLOS©'X7KHUDYDGDjOD7HUUHSXUHXQH UpSRQVH FKUpWLHQQH ª &I O¶H[SRVp pFODLUDQW GH 'HQQLV *LUD ©8QH P\VWLTXH ERXGGKLTXH GHV pauvres»,  http://istrmarseille.cef.fr/Pages/CdD/CdDs/CdD06/gira.htm,  FRQVXOWpOHMXLOOHW

±/DSHUVSHFWLYHGH-RKQ&REEVHVLWXDLWGDQVXQFRQWH[WHSOXVODUJHOLpjVDSURSUHFRQFHSWLRQGH ODWKpRORJLHGXSURFHVVFIVRQOLYUHBouddhisme-­christianisme.  Au-­delà  du  dialogue"WUDGIU

*HQqYH/DERUHW)LGHVDYHFXQHLQWURGXFWLRQpFODLUDQWHGH3LHUUH*LVHO

-HOHFLWHGDQVVDWUDGXFWLRQDOOHPDQGHDXWRULVpHWas  ist  Religion  ?)UDQNIXUWDP 0DLQ,QVHO9HUODJ,QVHOWDVFKHQEXFK

(28)

La  question  de  Dieu  au  cœur  de  l’humain

GHYHQLUªHWTXLIDLWSUHXYHG¶RXYHUWXUHLPSDUWLDOHHQYHUVOHFKULVWLDQLVPH௘"

(QIDLWVDWKpRULHVHYHXWVWULFWHPHQWSKLORVRSKLTXH(QGLVFXVVLRQDYHF L’être  et  le  néant  GH6DUWUHLOV¶LQWHUURJHVXUODVLJQL¿FDWLRQG¶XQQpDQWTXL QHVHUDLWTXHQpDQWLVDQWVDQVFRPSRUWHUOXLPrPHXQHSDUWGHQpDQWLVDWLRQ GXULHQ'DQVODSKLORVRSKLHERXGGKLTXHVRXWLHQW1LVKLWDQLF¶HVWOH9LGH DEVROXOH6XQ\DWDTXLVHSUpVHQWHFRPPHQpJDWLRQGHODQpJDWLRQFRPPH QpJDWLRQGXVXQ\DWDUHODWLIS

'DQVXQHWRXWDXWUHSHUVSHFWLYHODWKqVHGHO¶DWKpLVPHLQKpUHQWDXERXG   GKLVPHDFHSHQGDQWODFRWHGHQRVMRXUV2QOHYRLWGDQVODPDQLqUHGRQWXQ ERXGGKLVWHUpSRQGjODTXHVWLRQG¶XQLQWHUQDXWHVHGHPDQGDQWV¶LO\DXQ GLHXSRXUOHERXGGKLVPH௘

©2QQHFRPSUHQGSDVOHERXGGKLVPHVLRQQHVDLVLWSDVG¶HPEOpHTXHSRXU OHVERXGGKLVWHVLOQ¶\DSDVGHGLHXRXTXHGLHXQ¶H[LVWHSDV«'DQVOH ERXGGKLVPHLOQ¶\DQL'LHXQLGLHXQLGLHX[

« &HWWH DI¿UPDWLRQ HVW OD FRQVpTXHQFH GX FRQFHSW IRQGDPHQWDO GH OD SKLORVRSKLHERXGGKLVWHTXLHVWODSURGXFWLRQFRQGLWLRQQpHRXODSURGXFWLRQ LQWHUGpSHQGDQWH/HVSKLORVRSKHVERXGGKLVWHVUpVXPHQWFHWWHLGpHFHQWUDOH SDUODIRUPXOHµULHQQ¶HVWVDQVFDXVHHWULHQQ¶HVWVDSURSUHFDXVH¶«

'DQVVRQLQFUR\DEOHRXYUDJHUDFRQWDQWVDYLHOHELNNKX7HQ]LQ.XQFKDS HVWWUqVFODLUVXUFHSRLQW©«,OQ¶\DSDVGHGLHXFUpDWHXUSRXUXQERXG GKLVWH/HERXGGKLVPHHVWXQDWKpLVPH«3RXUPRLLOQ¶\DSDVGHSUR EOqPH'LHXQ¶H[LVWHSDVª

1RXVQRXVFRQWHQWHURQVLFLGHVGLIIpUHQWHVUHPDUTXHVVXLYDQWHV

/¶DXWHXU GHV OLJQHV SUpFpGHQWHV SUpVXSSRVH TXH OD TXHVWLRQ SRUWH VXU O¶LGpHG¶XQGLHXFUpDWHXU±GRQFHVWSRVpjSDUWLUGHODFRQFHSWLRQPRQR WKpLVWHGH'LHX2ULOVHPEOHSRVVLEOHGHGLVVRFLHUODTXHVWLRQGH'LHXGHOD IRLHQXQ'LHXcréateurGXPRQGH

KWWSZZZJHRFLWLHVFRP$WKHQV)RUXPTGLHXKWPOFRQVXOWpOHMXLOOHW &I7HQ]LQ.XQFKDSHW3DWULFN$PRU\Le  moine  rebelle.  Carnets  de  lutte  de  ma  vie  au   Tibet,3DULV3ORQS

(29)

La  théologie  et  l’éthique  dans  l’espace  public

/¶DWKpLVPHHVWQpJDWLRQGHGLHXPDLVHQWDQWTXHWHOLOUpSRQGjODTXHV WLRQGHGLHX$I¿UPHUTX¶LOQ¶\DSDVGHGLHXGDQVOHERXGGKLVPHQHVLJQL

¿HSDVHQFRUHORJLTXHPHQWTXHOHERXGGKLVPHQHUpSRQGHHQDXFXQHPD QLqUHjODTXHVWLRQGHGLHX

2QSHXWFRPSUHQGUHODSRVLWLRQERXGGKLVWHDXPRLQVGHGHX[PDQLqUHV LOHERXGGKLVPHQHFRQQDvWSDVOHPRWGLHXGRQFQ¶HVWSDVHQPHVXUHGH FRPSUHQGUHODTXHVWLRQRXLLOHERXGGKLVPHFRQQDvWODTXHVWLRQGHGLHX SDUFH TX¶LO HVW FDSDEOH GH WUDGXLUH OH VHQV GH FH PRW pWUDQJHU GDQV VRQ SURSUHOH[LTXHPDLVLOUpSRQGSDUODQpJDWLYHjODTXHVWLRQGHVDYRLUVLXQ GLHXTXHOFRQTXHH[LVWHRXDXQHSHUWLQHQFHSRXUUpVRXGUHODTXHVWLRQGH O¶H[LVWHQFHHWGHODVRXIIUDQFH

/DTXHVWLRQGHIRQGHVWFHOOHGHVDYRLUVLGHVXQLYHUVGHGLVFRXUVRXGHV WUDGLWLRQVKpWpURJqQHVSHXYHQWrWUHWUDGXLWHVGHPDQLqUHLQWHOOLJLEOHGDQV XQPpWDODQJDJHDFFHVVLEOHjWRXVHWGRQFIRUPHOOHPHQWXQLYHUVHO±XQH TXHVWLRQWUqVGLVFXWpHHQSKLORVRSKLHQRWDPPHQWjSURSRVGHODWKpRULH GHVWUDGLWLRQVG¶$ODVGDLU0DF,QW\UH௘

(QIDLWOHSUpVXSSRVpGHEDVHFRQVLVWDQWjpYLGHUa  prioriWRXWHUHOLJLRQ DVLDWLTXHERXGGKLVWHHQO¶HVSqFHG¶XQHTXHOFRQTXHUHODWLRQPrPHIRU PHOOH DYHF O¶LGpH GH GLHX RX GHV GLHX[ SURFqGH G¶XQH GRXEOH UpGXFWLRQ LGpRORJLTXH VDWLVIDLVDQW DXVVL SHX DX[ H[LJHQFHV GH OD GHVFULSWLRQ GHV WH[WHVVDFUpVGHFHVUHOLJLRQVTX¶DX[H[LJHQFHVGHODGHVFULSWLRQGHFHVUH OLJLRQV HOOHVPrPHV FRPPH SURFHVVXV VRFLRFXOWXUHO YLYDQW LQFOXDQW HQ VRQVHLQHWjVHVPDUJHVGHVLGpDOLVDWLRQVWKpRULTXHVUHOHYDQWG¶XQHPD QLqUHRXG¶XQHDXWUHG¶XQHSKLORVRSKLHGHODUHOLJLRQFRPPHFHOOHGH1L WLVKDPLYRLUHG¶XQHWKpRORJLHERXGGKLVWHsui  generis

2QGRLWVHGHPDQGHUV¶LOQ¶\DXUDLWSDVLFLXQOLWWpUDOLVPHLQFRQVFLHQWWHQ GDQW j GpGXLUH GH OD QRQ H[LVWHQFH GH FHUWDLQV FRQFHSWV GDQV FHUWDLQHV ODQJXHV O¶LPSRVVLELOLWp GH WRXWH UpÀH[LRQ VHFRQGH HIIHFWXpH VXU O¶H[Sp ULHQFH YpFXH PDLV DXVVL VXU O¶KRUL]RQ G¶XQH FRPSDUDLVRQ HW GRQF DXVVL G¶XQHWUDGXFWLRQGDQVG¶DXWUHVXQLYHUVOLQJXLVWLTXHVHWV\PEROLTXHV௘

9RLUPRQDUWLFOH©&RQIURQWDWLRQGHVWUDGLWLRQVHWLQWHQVLWpGHODYpULWpXQHDSSURFKH IUDQFRSKRQHHWSURWHVWDQWHGXGpEDWVXUOHVFRPPXQDXWDULVPHVªRecherches  de  science  religieuse WRPHMDQYLHUPDUVSUHSULVFRPPHOHFKDSLWUH,,,GHFHWRXYUDJH

$LQVL-HDQ&DSURQPRQWUHWLOWUqVELHQODSUpVHQFHG¶XQHSHQVpHUpÀpFKLHGDQVODSUD WLTXHUHOLJLHXVHGHV%ZD©'LHXHWGLHX[GHV%ZDªLQ-HDQ/RXLV9LHLOODUG%DURQHW)UDQFLV .DSODQop.  cit.S

(30)

La  question  de  Dieu  au  cœur  de  l’humain

,OQRXVVHPEOHGRQFTX¶RQQHSHXWSDVWUDQFKHUVLIDFLOHPHQWODTXHVWLRQGH ODVLJQL¿FDWLRQGHVGLHX[DXVHQVGXSRO\WKpLVPHHWGHGLHXDXFHQWUH V\QWKpWLTXHSDVIRUFpPHQWPRQRWKpLVWHDXVHLQG¶XQHUHOLJLRQSRO\PRUSKH FRPPHOHERXGGKLVPH௘

5HVWHODGpOLFDWHTXHVWLRQGHVDYRLUV¶LO\DOLHXHWHQTXHOVHQVGHSDUOHU G¶XQHWKpRORJLHERXGGKLVWH࣠,OpWDLWMXVTX¶LFLDGPLVTXHFHFRQFHSWpWDLW XQHLPSRUWDWLRQ©RFFLGHQWDOHªHWMXGpRFKUpWLHQQH

'HVUHFKHUFKHVHWGHVUpÀH[LRQVSOXVUpFHQWHVODLVVHQWFHSHQGDQWHQWUHYRLU ODSRVVLELOLWpGHSHQVHUFHUWDLQVIRUPHVGH©WKpRORJLHERXGGKLVWHªTXL VRLHQWSURSUHVjO¶HVSDFHUHOLJLHX[GXERXGGKLVPHOXLPrPHHWTXLQHSUp MXJHQWSDVa  priori  G¶XQHTXHOFRQTXHFRPSDWLELOLWpRXFRUUpODWLRQDYHFOHV WKpRORJLHVLVVXHVFODVVLTXHPHQWGHVPRQRWKpLVPHV&HUWHVFRPPHOHVRX OLJQH 5LWD 0 *URVV OD FRQVWUXFWLRQ UpFHQWH GH O¶LGpH G¶XQH WKpRORJLH ERXGGKLVWHHVWQpHVXUVRORFFLGHQWDOSDUPLGHVFRQYHUWLVRFFLGHQWDX[DX ERXGGKLVPHHWDVXVFLWpGHVUpDFWLRQVQpJDWLYHVDXVVLELHQGHODSDUWGH FHUWDLQVXQLYHUVLWDLUHVRFFLGHQWDX[TXHGHFHUWDLQVERXGGKLVWHVRULHQWDX[

0DLV5LWD0*URVVPRQWUHDXVVLWUqVELHQOHVOLPLWHVGHFHVREMHFWLRQV (OOHDI¿UPHGHPDQLqUHIRUWHHWFRQYDLQFDQWH

TXHODGLVWLQFWLRQPrPHHQWUHpWXGHGHVFULSWLYHHWpWXGHQRUPDWLYHGX ERXGGKLVPHHVWXQHGpFLVLRQQRUPDWLYHTXHOHERXGGKLVPHFRPPH WRXWHUHOLJLRQGRLWrWUHpWXGLpGDQVOHFRQWH[WHGHODTXHVWLRQPpWDSK\VLTXH GHODVLJQL¿FDWLRQGHO¶XOWLPHSRXUO¶H[LVWHQFH

,OQ¶\DHQHIIHWSDVOLHXG¶RSpUHUXQHGLVWLQFWLRQDEVROXHHQWUHOHVUHOLJLRQV G¶RULJLQHHWOHXUGpSORLHPHQWULWXHOHWFRQFHSWXHOXOWpULHXU/HERXGGKLVPH RFFLGHQWDOIDLWWRXWDXWDQWSDUWLHGHO¶KLVWRLUHGXERXGGKLVPHTXHOHFKULV

(QWRXWFDVODPLVHjO¶pFDUWa  prioriGHWRXWHIRUPHGHOLHQHQWUHERXGGKLVPHVUHOLJLRQV HWTXHVWLRQGH'LHXVHPEOHUHOHYHUGDYDQWDJHGHSUpMXJpVLGpRORJLTXHVRFFLGHQWDX[TXHG¶XQHDS SURFKHVFLHQWL¿TXH9RLUSDUH[HPSOHO¶H[FHOOHQWHPLVHDXSRLQWGH%HUQDUG)DXUHBouddhismes,   philosophies  et  religions3DULV)ODPPDULRQ

6XUOHVQRXYHDX[GpYHORSSHPHQWVGHFHFRQFHSWFKH]OHVFKHUFKHXUVERXGGKLVWHVFI 5RJHU-DFNVRQ-RKQ0DNUDQVN\HGV%XGGKLVW7KHRORJ\&ULWLFDO5HÀHFWLRQVE\%XGGKLVW6FKRODUV   /RQGRQ5RXWOHGJH

&RQQXHSDUVHVWUDYDX[VXUOHVOLHQVHQWUHVFLHQFHVGHVUHOLJLRQVHWSDWULDUFDOLVPHFI 1DQF\$XHU)DONHW5LWD0*URVVLa  religion  par  les  femmesWUDGIU*HQqYH/DERUHW)LGHV

©%XGGKLVW7KHRORJ\"ªLQ-DFNVRQ0DNUDQVN\op.  cit.,S

(31)

La  théologie  et  l’éthique  dans  l’espace  public

WLDQLVPHDVLDWLTXHRXDIULFDLQIDLWSDUWLHGHO¶KLVWRLUHGXFKULVWLDQLVPHHW FHODQHYDXWSDVVHXOHPHQWSRXUODSUDWLTXHUHOLJLHXVHPDLVDXVVLSRXUOHV pOpPHQWVGHUpÀH[LRQWKpRULTXH\UHODWLIV

'H PrPH TX¶RQ QH VDXUDLW H[FOXUH OD SKLORVRSKLH GH .LHUNHJDDUG RX OD WKpRORJLHGH%DUWKRXGH7LOOLFKGHO¶KLVWRLUHGXFKULVWLDQLVPHRQQHVDXUDLW a  prioriH[FOXUHGHO¶KLVWRLUHGXERXGGKLVPHFRPPHUHOLJLRQVHVGpSORLH PHQWVSKLORVRSKLTXHVHWWKpRORJLTXHVTXHFHVRLWGDQVO¶(FROHGH.\RWRRX GDQVOHVUHSULVHVRFFLGHQWDOHVGXERXGGKLVPH

2.5.  Transition  :  le  problème  de  la  distinction  émique/étique  au  sein  de   O¶8QLYHUVLWp௘29

&RQVLGpURQVXQLQVWDQWO¶pWXGHG¶XQDGYHUVDLUHGpFLGpGHODWKpRORJLHO¶KHO OpQLVWH&ODXGH&DODPHGDQVVRQDUWLFOH©/¶KLVWRLUHFRPSDUpHGHVUHOLJLRQV HWODFRQVWUXFWLRQG¶REMHWVGLIIpUHQFLpVHQWUHSRO\WKpLVPHJUpFRURPDLQHW SURWHVWDQWLVPH DOOHPDQG ª -H PH OLPLWH LFL DX[ SDJHV FRQVDFUpHV j 7URHOWVFKHWGLULJpHVHQIDLWFRQWUHOHQRXYHDXQRPGH©)DFXOWpGHWKpROR JLHHWGHVFLHQFHVGHVUHOLJLRQVªDORUVHQGLVFXVVLRQj/DXVDQQH

&DODPHV¶DSSXLHMXVWHPHQWVXUODGLVWLQFWLRQHQWUHO¶pPLTXHHWO¶pWLTXHO¶DS SURFKHLQWHUQHGHO¶REMHWHWOHUHJDUGH[WpULHXUFULWLTXHHWGpFHQWUDQWTXHOD VFLHQFHSRVHVXUOXL3OXVSUpFLVpPHQWLOSDUDvWQ¶DFFRUGHUFUpGLWTX¶jO¶DS SURFKH pWLTXH GH O¶pPLTXH VDQV V¶LQWpUHVVHU j O¶K\SRWKqVH VHORQ ODTXHOOH O¶pPLTXHSRXUUDLWLPSOLTXHUOXLPrPHXQHGLPHQVLRQpWLTXHGHW\SHUp ÀH[LIHWDXWRFULWLTXHjPrPHGHSUREOpPDWLVHUHQUHWRXUO¶pPLTXHLPSOL FLWHGHWRXWHDSSURFKHpWLTXH

6XUODEDVHGXSULYLOqJHTX¶LODFFRUGHjO¶pWLTXHGDQVODGp¿QLWLRQPrPHGH

©.HQQHWK3LNHHQDFUppOHVWHUPHVµpPLTXH¶HWµpWLTXH¶VXUOHPRGqOHGHVV\VWqPHV µSKRQpPLTXH¶ HW µSKRQpWLTXH¶ GH OD WKpRULH GX ODQJDJH SRXU O¶DQDO\VH GHV ODQJDJHV HW FXOWXUHV pWUDQJHUVGDQVOHXUVFRPSRUWHPHQWVQRQOLQJXLVWLTXHV(QVLPSOL¿DQWO¶pPLTXHHVWODYXHLQWp ULHXUHGHFHVFXOWXUHVO¶pWLTXHHVWODYXHH[WpULHXUHªpFULW5*RWKRQL©(PLF(WLFDQG(WKLFV 6RPH5HPDUNVRQ6WXG\LQJDµ)RUHLJQ5HOLJLRQ¶Studia  Orientalia  Helsinki,YROS

©/¶KLVWRLUHFRPSDUpHGHVUHOLJLRQVHWODFRQVWUXFWLRQG¶REMHWVGLIIpUHQFLpVHQWUHSRO\

WKpLVPHJUpFRURPDLQHWSURWHVWDQWLVPHDOOHPDQGªLQ0D\D%XUJHU&ODXGH&DODPHComparer   les  comparatismes.  Perspectives  sur  l’histoire  et  les  sciences  des  religions/DXVDQQHBelles  lettres,   S

(32)

La  question  de  Dieu  au  cœur  de  l’humain

ODVFLHQWL¿FLWp&DODPHUHSURFKHj7URHOWVFKGHQHSDVSDUYHQLUjXQHFRP SDUDLVRQYUDLPHQWGpFHQWUpHKLVWRULTXHHWUHODWLYLVDQWHPDLVGHVHFRQWHQ WHUGHGpWHUPLQHUODPpWKRGHKLVWRULTXHHWFRPSDUDWLYHSDUFHWWHPpWKRGH GRJPDWLTXHTXH7URHOWVFKYRXODLWSRXUWDQWVXUPRQWHU

&DODPHDWRXWjIDLWUDLVRQGHPRQSRLQWGHYXHGHVLJQDOHUOHVDPELJXwWpV HWOHVOLPLWHVGXSURMHWGH7URHOWVFKGRQWRQQHVDLWMDPDLVV¶LOHQWHQG©DQ FUHUODWKpRORJLHFKUpWLHQQHHQVFLHQFHVGHVUHOLJLRQVªSRXMXVWL¿HU XQHQRXYHOOHWKpRULHGHO¶DEVROXLWpGXFKULVWLDQLVPHFHQVpHIRQGHUO¶KLV WRLUHGHVUHOLJLRQVUpGXLWHjODUHOLJLRQS6FLHQFHGHVUHOLJLRQVLQD ERXWLHDX[\HX[GXFRPSDUDWLVPHRXWKpRORJLHDPSXWpHGHVDSOHLQHDI¿U PDWLRQGHODYpULWpFKUpWLHQQHODSHQVpHGH7URHOWVFKUHVWHXQK\EULGH -HSHQVHTXHVLQRXVYRXORQVpFKDSSHUjODFULWLTXHGH&DODPHVDQVQRXV FRQWHQWHU GH VROXWLRQV K\EULGHV GHX[ YRLHV WKpRORJLTXHV V¶RIIUHQW LFL j QRXV

5HFRQQDLVVDQWOHFDUDFWqUHGDWpGHODGpPDUFKHGH7URHOWVFKHWDGPHWWDQW VRQLPSDVVHUHODWLYLVWHQRXVQ¶DYRQVSOXVTX¶jQRXVWRXUQHUYHUVXQHWKpR ORJLHDVVHUWRULTXHGHO¶DI¿UPDWLRQSUHPLqUHGHOD9pULWpFKUpWLHQQH%DUWK +DXHUZDVVeritatis  splendor5DW]LQJHUHWODFULWLTXHGXUHODWLYLVPHHWF

&¶HVWFHTXHM¶DSSHOOHSRXUPDSDUWOHGDQJHUGHUHWKpRORJLVDWLRQPDVVLYH DYHFVHVFRQVpTXHQFHVpJDOHPHQWUXLQHXVHVSRXUO¶pWKLTXH

6LQRXVQHYRXORQVSDVQRXVFRQWHQWHUG¶XQHSRVWXUHDQWLQRPLTXHHWV\

PpWULTXHGHGpWKpRORJLVDWLRQQRXVGHYURQVDVVXPHUMXVTX¶DXERXWO¶DPEL YDOHQFHFRQVWLWXWLYHGHWRXWHWKpRULHWKpRORJLTXHFHTXLQRXVREOLJHjWUD YDLOOHUGDQVODSkWHKXPDLQHGXFRPSURPLV/DWKpRORJLHVHUDSOHLQHPHQW KLVWRULTXHHWLQFDUQpHVDPpWKRGHV¶LQVFULYDQWGDQVODVXLWHSHQVpHHWUp JOpHGHVRQREMHWOXLPrPHFRPSULVFRPPHKLVWRULTXH

/H FRUROODLUH VFLHQWL¿TXH HQ VHUD TXH OHV VFLHQFHV KXPDLQHV HW VRFLDOHV HOOHVPrPHVLQFDSDEOHVGHGLVWLQJXHUSDUIDLWHPHQWO¶pWLTXHHWO¶pPLTXHOD PpWKRGHHWOHFRQWHQXODFRPSDUDLVRQHWODUDLVRQSDUWLFLSHQWG¶XQHDPEL YDOHQFH DQDORJXH TXL HVW HQ PrPH WHPSV j OD VRXUFH GH OHXU IpFRQGLWp KHXULVWLTXH/HFRQÀLWHQWUHWKpRORJLHHWVFLHQFHVGHVUHOLJLRQVGRLWGqVORUV rWUH UHFRQQX SRXU XQ FRQÀLWLQWUDVFLHQWL¿TXH   et    intra-­académique /D TXHVWLRQGHODGpFRQIHVVLRQDOLVDWLRQHQVDYLVpHSURSUHPHQWGpWKpRORJL VDQWHVHUpYqOHDORUVFRPPHXQVLPSOHSUpWH[WHHOOHpOXGHOHYUDLGpEDW

(QV¶HQSUHQDQWLFLj7URHOWVFK&DODPHYLVHHQIDLW*LVHOVDQVrWUHFRQVFLHQWGHVGLYHU JHQFHVSRXYDQWH[LVWHUHQWUHOHVGHX[WKpRORJLHQVSURWHVWDQWV

(33)

La  théologie  et  l’éthique  dans  l’espace  public

TXL SRUWH VXU ODpositionalité   du   chercheur   comme   existant  singulier   et   authentique.

/D UHVSRQVDELOLWp PrPH GX WKpRORJLHQ QRXV UHQG DWWHQWLIV j VD IUDJLOLWp KXPDLQHDXF°XUGHO¶8QLYHUVLWpPDLVLOSHXWDVVXPHUVDQVFUDLQWHFHWWH IUDJLOLWp FRPPH XQH IUDJLOLWp KXPDLQHpartagée ,O SRXUUD HW GHYUD HQ WHQGUHDORUVOHVYLUXOHQFHVLGpRORJLTXHVGHVHVDGYHUVDLUHVUDWLRQDOLVWHVHW ODwFLVWHVRXVpFXODULVWHVFRPPHOHUHÀHWGHVHVSURSUHVvelléités  de  pou-­

voirPDLVDXVVLGHVDSURSUHpassion  existentielle  pour  la  vérité

3.   Quel  projet  théologique  possible  dans  ces  conditions  ?

7RXWHGLVFLSOLQHDFDGpPLTXHWUDYDLOOHVXUODGLVWLQFWLRQpPLTXHpWLTXH/D Gp¿QLWLRQGHODWKpRORJLHFRPPHGLVFLSOLQHUpÀH[LYHHWFULWLTXHLPSOLTXH XQHDUWLFXODWLRQGLDOHFWLTXHGHODWKpRORJLHpPLTXHRXGRJPDWLTXHHWGHOD WKpRORJLH pWLTXH WKpRORJLH IRQGDPHQWDOH RX DQWKURSRORJLH UHOLJLHXVH 9RXORLUOHVVFLQGHUFRPSOqWHPHQWUHOqYHG¶XQpOLWLVPHHWG¶XQSXULVPHGp VLQFDUQpVHWGpVHQJDJpV8QHWHOOHDWWLWXGHGHVVHUWQRQVHXOHPHQWODWKpR ORJLHPDLVO¶XQLYHUVDOLWpPrPHGHO¶8QLYHUVLWpVRQRXYHUWXUHDXSXEOLFDX PRQGHHWDXUpHO

1RXVDYRQVEHVRLQDXMRXUG¶KXLG¶XQHQRXYHOOHWKpRORJLHIRQGDPHQWDOHTXL QHVHFRQWHQWHSDVGHSRVHUODTXHVWLRQGH'LHXPDLVTXLUHFRQQDLVVHTXH 'LHXVRXVXQHIRUPHRXVRXVXQHDXWUHFRQVWLWXHMXVTX¶DXERXWHWVDQV FHVVHO¶REMHWVSpFL¿TXHGHVDUHFKHUFKHHWGHVDGpPDUFKHODUDLVRQPrPH GHVRQGRXWHUDGLFDOHWGHVDSDVVLRQSRXUODYpULWp

6HOLPLWDQWjQ¶rWUHTX¶XQHSKLORVRSKLHGHO¶DEVROXHWGHO¶LQ¿QLGpFRQQHF WpHGHODTXHVWLRQYLYHGH'LHXODWKpRORJLHDFDGpPLTXHGHYLHQGUDLWXQH VLPSOHSKLORVRSKLHFXOWXUHOOHXQHSVHXGRVFLHQFHSODWHHWVDQVODPRLQGUH RULJLQDOLWpJXLGpHVLQpFHVVDLUHSDUXQDIIHFWDQWLHFFOpVLDOHWDQWLFKUpWLHQ VpGXLVDQWGXPRLQVDX[\HX[G¶XQHpOLWHLQWHOOHFWXHOOHELHQSHQVDQWH

(34)

La  question  de  Dieu  au  cœur  de  l’humain

3.1.   Une   théologie   normative     en   débat   avec   les   autres   types   de   normativité  présents  dans  l’Académie

'DQV OH GpEDW DFWXHO VXU OD GpFRQIHVVLRQQDOLVDWLRQ GH OD WKpRORJLH WRXW VHPEOH VH SDVVHU FRPPH VL OH FDUDFWqUH LPSOLFLWHPHQW RX H[SOLFLWHPHQW FRQIHVVLRQQHOGHODWKpRORJLHFKUpWLHQQHpWDLWLGHQWLTXHjVRQFDUDFWqUHQRU PDWLI -¶DLPHUDLV PRQWUHU DX FRQWUDLUH SRXUTXRL OD WKpRORJLH FKUpWLHQQH FRPSRUWHXQHGLPHQVLRQQRUPDWLYHTXLVLHOOHHVWWRXMRXUVOLpHjXQWUDYDLO G¶LQWHUSUpWDWLRQQ¶HQHVWSDVSRXUDXWDQWLGHQWLTXHjVDGLPHQVLRQFRQIHV VLRQQHOOH ODTXHOOH SDU DLOOHXUV Q¶HVW SDV HQ VRL LQFRPSDWLEOH DYHF WRXWH IRUPH GH VFLHQWL¿FLWp௘ 0DLV GHPDQGRQVQRXV G¶DERUG HQ TXHO VHQV LO FRQYLHQWGHSDUOHULFLGHQRUPDWLYLWpHQJpQpUDODYDQWGHSRXYRLUSDUOHUGH ODQRUPDWLYLWpGHODWKpRORJLHHQSDUWLFXOLHU

'DQVOHVVFLHQFHVKXPDLQHVHWVRFLDOHVRQIDLWXQHGLIIpUHQFHXVXHOOHHQWUH VFLHQFHRXGpPDUFKHGHVFULSWLYHHWVFLHQFHRXGpPDUFKHQRUPDWLYH௘

$YUDLGLUHRQUHQFRQWUHVRXYHQWXQHSUpVHQWDWLRQGHODGHVFULSWLRQGRQWOD GpOLPLWDWLRQV¶RSqUHSOXW{WSDUUDSSRUWjO¶LQWHUSUpWDWLRQ&¶HVWOHFDVGDQV le  PrécisVXUOHVPpWKRGHVGHUHFKHUFKHHQVFLHQFHVVRFLDOHVTXHQRXVGH YRQVj6DOYDGRU-XDQ1RQVHXOHPHQWFHWDXWHXUFRPSUHQGODGHVFULSWLRQ SDUGLIIpUHQFHDYHFO¶LQWHUSUpWDWLRQSPDLVLOQ¶KpVLWHSDVjSDUOHUG¶XQ FHUWDLQ©HQWKRXVLDVPHGHVFULSWLIªSTXLVDQVVXFFRPEHUDXP\WKH GHODGHVFULSWLRQWRWDOHSRXGHO¶pWDODJHH[KDXVWLIQHYLVHSDVPRLQV j©DGPLQLVWUHUOHVSUHXYHVGHYDOLGLWpGHVHVK\SRWKqVHVªS0DOJUp VHVHIIRUWVORXDEOHVSRXUQHSDVK\SRVWDVLHUODGHVFULSWLRQHQXQGHVFULSWL

9RLUjFHSURSRV&K7KHREDOGop.  citYROXPH,S,OHVWYUDLTXH7KHREDOG GDQVOHFDGUHSULYpG¶XQHLQVWLWXWLRQMpVXLWHFRPPHOH&HQWUH6qYUHVHVWSOXVQDWXUHOOHPHQWHQFOLQ jSHQVHUOHOLHQSRVLWLIHQWUHFRQIHVVLRQQDOLWpHWVFLHQWL¿FLWpTXHOHVFROOqJXHVDJLVVDQWGDQVXQFDGUH SXEOLFHWFRPSOqWHPHQWODwFDX[(WDWV8QLVFRPPHOHPRQWUHODUpÀH[LRQFRQGXLWHSDU+DXHUZDV OHVUHODWLRQVHQWUHOHV(JOLVHVHWOHV8QLYHUVLWpVVRQWjJpRPpWULHYDULDEOHHWHQWUDvQHQWXQHSOXUDOLWp GHPRGqOHVSRVVLEOHVSRXUOHVIDFXOWpVGHWKpRORJLH(Q6XLVVHURPDQGHQRXVVRPPHVREMHFWLYH PHQWpFDUWHOpVHQWUHXQHLQVFULSWLRQGHSOHLQGURLWGHODWKpRORJLHGDQVO¶8QLYHUVLWpSXEOLTXHHWXQH WHQGDQFH©FRQIHVVLRQQDOLVDQWHªjODSRVHUFRPPHDXWRQRPHSDUUDSSRUWDX[FDQRQVGHODVFLHQFH XQLYHUVLWDLUH7RXWPRQHIIRUWSRUWHVXUXQGpSDVVHPHQWGHFHVRSSRVLWLRQVLGpRORJLTXHVDYHFOHXU SXOVLRQV\PpWULTXH

&I0LFKHO)UHLWDJLe  naufrage  de  l’Université  et  autres  essais  d’épistémologie  poli-­

tique4XpEHF1XLWEODQFKH9RLUDXVVLGDQVXQVHQVDQDORJXH'DYLG/LWWOH©(WKLFVDQG 6FKRODUVKLSª+DUYDUG7KHRORJLFDO5HYLHZS

   Méthodes  de  recherche  en  sciences  sociohumaines.  Exploration  critique  des  techniques

3DULV3UHVVHV8QLYHUVLWDLUHVGH)UDQFH&IPDEUqYHUHFHQVLRQGDQVAnthropologie  et  socié-­

tés4XpEHFYROQƒS

Références

Documents relatifs

47 La Cour européenne des droits de l’homme a aussi traité cette question sous l’angle de la violation de l’article 8 CEDH (respect de la vie privée), ACEDH S.A.S. 49

COCO OH + O =. Au commencement, le bioxyde de man- ganèse précipité se redissout et la solution redevient incolore. On digère encore un peu sur le bain-marie, on filtre,

·appliqué cette même réaction à l'acide phtalouique et nous sommes arrivé à des résultats parfaitement ana- logues. A une solution aqueuse d'acide phtalonique on

La substance obtenue de cette manière est insoluble dans l'eau, très peu soluble dans l'alcool et dans l'acide acétique glacial froid.. Une analyse complète de

Nous arrivons aux mêmes conclusions que celles indiquées dans l'article de Duparc, Wenger et Cimerman sur «l'azoturation du man- ganèse» (cité plus haut). De

la divariance du système. Il indique que les courbes d'absorption croissent avec la température, passent par un maximum, puis décroissent régulièrement. Il a employé

Le haut moyen âge n'a presque pas laissé de textes permettant de suivre l'évolution des grands courants d'influences, ainsi les ré- sultats archéologiques sont

nants : celles qui sont idiosyncrasiques, mais aussi celles qui sont bien formées superficiellement. Si l'on peut se référer à la LS, on peut reconstruire une phrase