Ce qui m'énerve… [en]

  • Les brochures anti-avortement qui utilisent des images telles que celle-ci pour vendre leurs arguments.
  • Les brochures contre l’expérimentation animale qui utilisent des photos des années septante, impressionnantes certes, mais montrant des animaux préparés pour des opération selon la procédure standard… rien de barbare là -dedans, mais ça choque. Vous saviez que les chats et chiens gardaient les yeux ouverts sous anesthésie? Impressionnant peut-être, mais totalement normal.

On a le droit à  ses opinions. Mais de grâce, que l’on utilise des informations correctes et une argumentation rationelle pour défendre son point de vue!

Self as Narrative (Batchelor) [en]

This passage reminded me of one of my French linguistic classes a couple of years ago. We were talking about autobiography—and to what extent our lives are constructed. Reflecting on our personal history is a way to give meaning to it, thus creating the narrative of our life.

I find it interesting how Batchelor puts forth the contingency of who we are. We often spend time thinking or worrying about the “determined vs. acquired” debate: am I something determined from the start, or am I a blank slate on which life and experiences have imprinted something? I think it is incomplete to put the question so simply: we are also what we make ourselves, at the same time cause and consequence—and this is an important point in the exerpt reproduced below.

And we too are impressions left by something that used to be here. We have been created, molded, formed by a bewildering matrix of contingencies that have preceded us. From the patterning of the DNA derived from our parents to the firing of the hundred billion neurons in our brains to the cultural and historical conditioning of the twentieth century to the education and upbringing given us to all the experiences we have ever had and choices we have ever made: these have conspired to configure the unique trajectory that culminates in this present moment. What is here now is the unrepeatable impression left by all of this, which we call “me”. Yet so vivid and startling is this image that we confuse what is a mere impression for something that exists independently of what formed it.

So what are we but the story we keep repeating, editing, censoring, and embellishing in our heads? The self is not like the hero of a B-movie, who remains unaffected by the storms of passion and intrigue that swirl around him from the opening credits to the end. The self is more akin to the complex and ambiguous characters who emerge, develop, and suffer across the pages of a novel. There is nothing thinglike about me at all. I am more like an unfolding narrative.

As we become aware of this, we can begin to assume greater responsibility for the course of our lives. Instead of clinging to habitual behavior and routines as a means to secure this sense of self, we realize the freedom to create who we are. Instead of being bewitched by impressions, we start to create them. Instead of taking ourselves so seriously, we discover the playful irony of a story that has never been told in quite this way before.

Stephen Batchelor, in Buddhism Without Beliefs, pp. 82-83

[emphasis mine]

Meditation and Death (Batchelor) [en]

I’m still reading Buddhism Without Beliefs by Stephen Batchelor; more quoting for your enlightenment (hopefully):

It might be that all I can trust in the end is my integrity to keep asking such questions as: Since death alone is certain and the time of death uncertain, what should I do? And then to act on them.

[…]

A reflection like this does not tell you anything you do not already know: that death is certain and its time uncertain. The point is to consider these facts regularly and slowly, allowing them to percolate through you, until a felt-sense of their meaning and implication is awakened. Even when you do this reflection daily, sometimes you may feel nothing at all; the thoughts may strike you as repetitive, shallow, and pointless. But at other times you may feel gripped by an urgent bodily awareness of imminent mortality. At such moments try to let the thoughts fade, and focus the entirety of your attention in this feeling.

This meditation counters the deep psychosomatic feeling that there is something permanent at the core of ourself that is going to be around for a while yet. Intellectually, we may suspect such intuitions, but that is not how we feel most of the time. This feeling is not something that additional information or philosophy alone can affect. It needs to be challenged in its own terms.

Reflective meditation is a way of translating thoughts into the language of feeling. It explores the relation between the way we thing about and perceive things and the way we feel about them. We find that even the strongest, seemingly self-evident intuitions about ourselves are based on equally deep-seated assumptions. Gradually learning to see our life in another way through reflective meditation leads to feeling different about it as well.

Stephen Batchelor, in Buddhism Without Beliefs, pp. 31-32

[emphasis mine]

The Vanishing DIV in Mozilla [en]

Having trouble because part of your page doesn’t show up in Mozilla? Using sitemeter, by any chance?

You might be yet another victim of the vanishing div problem, documented by yours truly for the good of all.

Amour, amitié… [en]

Il affirmait toujours à  quel point notre amitié était importante. Je n’étais pas une femme de passage; j’étais une amie. Notre relation était plus profonde que la peau frissonnante qui semblait la diriger. Il serait là  pour moi en cas de besoin—même si nous savions tous deux que jamais je ne lui demanderais quoi que ce soit, car c’état mon auto-suffisance qui lui permettait de s’approcher.

Mais on ne peut retirer à  une relation sa dimension amoureuse, et espérer que dessous il restera une amitié profonde. Le désir a vite fait de se donner bonne conscience en parlant d’amitié. L’amitié peut suivre l’amour, mais elle doit se construire sur ses ruines.

Une relation amoureuse, ce n’est pas de l’amitié “plus” un petit quelque chose. C’est un type de relation à  part entière. Et lorsque l’on regarde dessous, on peut être surpris du vide qu’on y découvre.

Intertextualité: je serai toujours là  pour toi.

Emergence: Labeled Autistic [fr]

Hier matin j’ai trouvé dans ma boîte à  lait la deuxième partie de ma première commande chez amazon.de: Emergence: Labeled Autistic, de Temple Grandin. Je l’ai promené avec moi toute la journée à  l’uni, et je l’ai terminé le soir.

Temple Grandin raconte dans cette autobiographie ses souvenirs d’enfant autiste, ses victoires, et son chemin vers une vie d’adulte indépendante et un grand succès professionnel. Quelques moments de son récit m’ont particulièrement frappée:

  1. Elle explique très clairement que ses “fixations” (ou obsessions, ou idées fixes, ou que sais-je) servent à  la stabiliser, et également que bien exploitées, elles ont servi de force moteur à  son développement et ses succès.
    Je crois qu’on peut transposer ce raisonnement en-dehors de l’autisme: les fixations que l’on peut avoir (je pense surtout aux fixations émotionnelles, par exemple celles qui nous poussent à  vouloir “réparer” quelque chose qui nous a fait souffrir petits) sont ce qui, bien exploitées, vont pouvoir servir de moteur à  nos vies et lui donner son sens.
  2. Temple ne supporte pas le contact physique. Mais en même temps, elle en aurait terriblement envie. Lorsque sa mère lui dit au revoir en la laissant au pensionnat, elle nous dit combien elle aurait voulu qu’elle la serre dans ses bras, tout en sachant qu’elle ne le supporterait pas. Je crois que je la comprends tout à  fait. C’est comme vouloir être aimé, mais ne pas supporter la force de cet amour lorsqu’il est là .
  3. Durant une période de crise durant son adolescence, elle découvre que l’émotion forte d’un carrousel au parc d’attractions la calme et la relaxe. Sans faire de parallèles sauvages, car il ne s’agit pas du même autisme, j’ai plusieurs fois remarqué à  quel point des sensations physiques fortes pouvaient contribuer à  calmer Akirno lorsqu’il est mal (comme le lancer en l’air, courir-sauter-danser en le tenant, le faire tourner…)

Un livre à  lire, que vous vous sentiez concernés par l’autisme ou non. Car ce que Temple partage sur elle-même fait écho en nous: comme si ses maux étaient une forme exagérée, une caricature de ceux dont nous pouvons souffrir.

Histoire que ce soit clair, je ne veux pas réduire l’autisme à  une simple intensification des problèmes “que tout le monde a”. Mais on peut se reconnaître dans ce que vit Temple, sans être autiste. C’est ça que je veux dire.

Agnosticism [en]

A citation about agnosticism that I really agree with.

Right, I’ll post this post before I dive back into google, amazon and library sites. Bibliography research on the net for one’s dissertation can be quite as addictive as chatting, you know?

Agnosticism: I often hear people say they are “agnostic”, and on digging a bit, they come around to saying that they “vaguely believe in something, not quite sure what, but don’t belong to any religion”. That is not agnosticism. Some sort of deism, maybe, but definitely not agnosticism.

Here are a few paragraphs written by Stephen Batchelor, in his book Buddhism Without Beliefs. They aren’t the final word on what agnosticism is, but I what he says makes a lot of sense to me.

The force of the term “agnosticism” has been lost. It has come to mean: not to hold an opinion about the questions of life and death; to say “I don’t know” when you really mean “I don’t want to know.” When allied (and confused) with atheism, it has become part of the attitude that legitimizes an indulgent consumerism and the unreflective conformism dictated by mass media.

For T. H. Huxley, who coined the term in 1869, agnosticism was as demanding as any moral, philosophical, or religious creed. Rather than a creed, though, he saw it as a method realized through “the rigourous application of a single principle.” He expressed this principle positively as: “Follow your reason as far as it will take you,” and negatively as: “Do not pretend that conclusions are certain which are not demonstrated or demonstrable.” This principle runs through the Western tradition: from Socrates, via the Reformation and the Enlightenment, to the axioms of modern science. Huxley called it the “agnostic faith.”

[…]

An agnostic Buddhist eschews atheism as much as theism, and is as reluctant to regard the universe as devoid of meaning as endowed with meaning. For to deny either God or meaning is simply the antithesis of affirming them. Yet such an agnostic stance is not based on disinterest. It is founded on a passionate recognition that I do not know. It confronts the enormity of having been born instead of reaching for the consolation of belief. It strips away, layer by layer, the views that conceal the mystery of being here—either by affirming it as something or denying it as nothing.

Such deep agnosticism is an attitude toward life refined through ongoing mindful awareness. It may lead to the realization that ultimately there is neither something nor nothing at the core of ourselves that we can put a finger on. Or it may be focused in an intense perplexity that vibrates through the body and leaves the mind that seeks certainty nowhere
to rest.

Stephen Batchelor, Buddhism Without Beliefs, pp. 17-19

I’m reading his book following a class I went to last semester on “American Buddhism”. I’m not a Buddhist, nor do I think that Buddhist teachings have specially more value than any other. I’m hoping to write a bit more on Buddhism in the west shortly, though – as it is definitely
related to my dissertation topic.

Mirror Project: article en français! [en]

Un article en français parlant du Mirror Project, un site qui collection les autoportraits des internautes dans des surfaces réflechissantes.

Sébastien vient d’attirer mon attention sur ce très joli
article au sujet du Mirror Project,
paru dans dimanche.ch.

Merci!

[15.04: voir aussi l’article initial de Martine]