In Roland Barthes by Roland Barthes, Barthes confesses his passion for dialectic, for binary play: in Barthes’s view, this demon of contradiction is the beginning of meaning, of writing as “deporting.”1 In the constellation of dialectical terms that cut across his work, I would like to explore the opposition between work and leisure, which fuels Barthes’s discourse and his imaginary. The junction of leisure and work undergoes an interesting development about which I would like to make some observations. This opposition is also at the heart of a “technique of the self ” (in the Foucauldian sense), of an emancipation of the Barthesian body. Laziness is one of those neglected modes of existence that Barthes seeks to plumb. He paints it as a contradictory dimension of life, a paradoxical encounter with time. It might be said that work is Barthes’s hysteria. He evinces an unhealthy obsession with activity (compulsion, obligation, work agenda). But in his autobiographical works, he constantly envisions his deliverance from these various constraints. Indeed, Barthes dreams of laziness. For him it constitutes resistance to the regimes that subjugate the body and coerce the individual, that normalize the subject through his participation in productive life, through his accommodation of the world of necessity. It is no accident that, in Barthes’s thoughts of laziness, school is the embodiment par excellence of compulsion, the very structure of constraint, the site of repression. In the course of an interview with Le Monde, he offers the following commandment, at once provocation and philosophical invitation: “Dare to be lazy.”2 Barthes confides that he harbors a radical laziness, a “glorious” form of “doing nothing.”3 His resistance is in fact more a reflex of procrastination, of diversion: it consists of constantly deferring, of putting off until tomorrow what is to be done. How are we to understand this shirking of submission to duty? Barthes’s form of procrastination closely resembles the sense attributed to the notion by the sociologist Zygmunt Bauman, who suggests that procrastination arises out of an

Le bruissement de la langue

Barthes's Laziness

In the Greek schools of the Roman Empire, the handbooks of rhetoric (Progymnasmata ) defined ekphrasis as a speech that brings the subject matter vividly before the eyes. These manuals also point to Thucydides as one of the best specialists in this rhetorical technique which consisted, essentially, to give vividness (enargeia ) imagery to the speech as a way to engage the imagination and feelings of the reader. In this article we present a set of examples, taken from the History of the Peloponnesian War , which prove the skill of the Athenian historian to make us "see" the events in the mind's eye. After that and using the opinions of Paul Ricœur around history and fiction (from the normal and healthy coexistence between readability and visibility along with the ethic power of the textual image in situations that cry out applause or disapproval), we will see how this rhetorical and fictional strategy, used by Thucydides and recovered now by Ricoeur for the studio of contemporary historiography, can be reconciled with a discipline that aims at objectivity, impartiality and scientific rigor. RESUMO: Nas escolas gregas do Imperio Romano, os manuais de retorica, designados de Progymnasmata , definiam ekphrasis como um discurso que poe de forma vivida, sob os olhos, determinado assunto. Apontavam, igualmente, Tucidides como um dos maiores especialistas nesta tecnica retorica que consistia, essencialmente, em conferir vividez (enargeia) imagetica ao discurso, como forma de envolver a imaginacao e os sentimentos do leitor. Neste artigo, apresentaremos um conjunto de exemplos, retirados da Historia da Guerra do Peloponeso , que comprovam esse talento do historiador ateniense para nos fazer ver os acontecimentos do passado com os olhos da mente. Depois, recorrendo as reflexoes de Paul Ricœur em torno de historia e ficcao (da normal e saudavel convivencia entre legibilidade e visibilidade e do poder etico da imagem textual em situacoes que clamam louvor ou reprovacao), veremos como esta estrategia retorica e ficcional, usada a saciedade por Tucidides e recuperada, agora, por Ricœur, para o atelie da historiografia contemporânea, se pode conciliar com uma disciplina que almeja objetividade, imparcialidade e rigor cientifico.

EKPHRASIS E ENARGEIA NA HISTORIOGRAFIA DE TUCÍDIDES E NO PENSAMENTO FILOSÓFICO DE PAUL RICOEUR Ekphrasis and Enargeia in the Thucydidean Historiography and the Philosophical Thought of Paul Ricoeur.

/pdf/region-nation-and-gastronomy-regionalism-in-gastronomic-48hqio1t1c.pdf

Region, Nation and Gastronomy: Regionalism in Gastronomic Texts of the Early 20th Century (1900-1939)

This article shows the conditions of the elaboration, and production, of writings. This work analyzes the relationship between the autos, the I, the self -inseparable from the bios, life as an experience that the body goes through -and the graphein, the act of writing, the written form, at once text and narrative. This article interrogates the “I” who knows the identification. Autobiography is an assembly of identities, which requires the readability of oneself. However, the relationship to the language as much as oneself is aporetic because the “I” is placed between the impossibility of owning oneself and language or of appropriating it all in forming some “I” in language and life. The autobiographical writing is considered as a relationship in translation between “I,” “I” and writing, not as a homogeneous narrative provided by the identity of the narrator and the author. It concerns the analysis of the otobiographies through which Derrida analyzes the relationship between the writing and the question of the proper name. This analysis is another approach to autobiographical writing. Autobiographical writing, an account of an individual’s story, reveals the writing of or/and for life.

/pdf/jaseojeon-auto-bio-graphie-29qs0tzqt9.pdf

‘자서전’(auto-bio-graphie)

The main topic of this paper is the relationship between music and social structures. It focuses on the role of the body and analysis as grounds for mediations between both. Using music semiotics as a theoretical basis, the article proceeds with a critical, poststructuralist approach, showing how the poles of corporeal responses to stimuli, on the one hand, and of social rules of interpretation, on the other, do not retain the essential character of music. Instead, music appears as a mediation between those poles, to which analysis also responds as a cultural discourse.

Le bruissement de la langue

Citations

Barthes's Laziness

EKPHRASIS E ENARGEIA NA HISTORIOGRAFIA DE TUCÍDIDES E NO PENSAMENTO FILOSÓFICO DE PAUL RICOEUR Ekphrasis and Enargeia in the Thucydidean Historiography and the Philosophical Thought of Paul Ricoeur.

Region, Nation and Gastronomy: Regionalism in Gastronomic Texts of the Early 20th Century (1900-1939)

‘자서전’(auto-bio-graphie)

From Body Resonances to Cultural Values: Insights on Music, Analysis and Mediations

Related Papers (5)

Le plaisir du texte

Problèmes de linguistique générale

La mort de l'auteur

Le pacte autobiographique

L'entretien infini