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Pourquoi est-il dit qu'il faut aimer ses ennemis ? Parce que ce qui nous froisse en eux est leur côté réel, le côté divin, ce germe de Dieu qui est en nous. Voilà pourquoi nous disons que notre ennemi est notre Dieu. En effet, il n'est notre ennemi que par notre imperfection qui ne sait supporter Dieu puisqu'elle s'y oppose.
La Révélation, L'arbre de la science de la vue du bien, p.183 §3
L'imperfection proprement dite n'est pas là où nous nous la figurons ; elle consiste en tout notre être matériel qui est tout l'opposé de perfection. Nous pourrions croire en un Dieu et nous imaginer que nous Le servons bien tandis que nous ferions tout le contraire, car nous ne voyons le bien qu'artificiellement, c'est-à-dire par l'intermédiaire d'un sens matériel, par l'intelligence qui voit de même le mal dans ce qui est bien.
La Révélation, L'arbre de la science de la vue du bien, p.181
Je sais et je sens que faire du bien est le plus vrai bonheur que le cœur humain puisse goûter.
Jean-Jacques Rousseau
merci à Jacques Cécius pour cette citation
Pourquoi est-il dit : "sans épreuve, point d'avancement ?" Parce qu'il faut sentir le mal pour en surmonter la vue. Le bien ne peut s'y assimiler, pas plus que la vérité à l'erreur.
La Révélation, L'existence de Dieu est la négation de la matière & l'existence de celle-ci la négation de celle de Dieu, p.168, §2
"The Cult of Moral Grayness"
by Ayn Rand
(published in THE OBJECTIVIST NEWSLETTER, June, 1964,
and included as chapter 9 in the book, THE VIRTUE OF SELFISHNESS):
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One of the most eloquent symptoms of the moral bankruptcy of today's culture, is a certain fashionable attitude toward moral issues, best summarized as: "There are no blacks and whites; there are only grays."
This is asserted in regard to persons, actions, principles of conduct, and morality in general. "Black and white," in this context, means "good and evil." (The reverse order used in that catch phrase is interesting psychologically.)
In any respect one cares to examine, that notion is full of contradictions (foremost among them is the fallacy of "the stolen concept"). If there is no black and white, there can be no gray -- since gray is merely a mixture of the two.
Before anyone can identify anything as "gray," one has to know what is black and what is white. In the field of morality, this means that one must first identify what is good and what is evil. And when a man has ascertained that one alternative is good and the other is evil, he has no justification for choosing a mixture. There can be no justification for choosing any part of that which one knows to be evil.
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If a moral code (such as altruism) is, in fact, impossible to practice, it is the code that must be condemned as "black," not its victims evaluated as "gray." If a moral code prescribes irreconcilable contradictions -- so that by choosing the good in one respect, a man becomes evil in another -- it is the code that must be rejected as "black." If a moral code is inapplicable to reality -- if it offers no guidance except a series of arbitrary, groundless, out-of-context injunctions and commandments, to be accepted on faith and practiced automatically, as blind dogma -- its practitioners cannot properly be classified as "white" or "black" or "gray": a moral code that forbids and paralyzes moral judgment is a contradiction in terms.
If, in a complex moral issue, a man struggles to determine what is right and fails or makes an honest error, he cannot be regarded as "gray"; morally, he is "white." Errors of knowledge are not breaches of morality; no proper moral code can demand infallibility or omniscience.
But if, in order to escape the responsibility of moral judgment, a man closes his eyes and mind, if he evades the facts of the issue and struggles not to know, he cannot be regarded as "gray"; morally, he is as "black" as they come.
Many forms of confusion, uncertainty and epistemological sloppiness help to obscure the contradictions and to disguise the actual meaning of the doctrine of moral grayness.
Some people believe that it is merely a restatement of such bromides as "Nobody is perfect in this world" -- i.e., everybody is a mixture of good and evil, and, therefore, morally "gray." Since the majority of those one meets are likely to fit that description, people accept it as some sort of natural fact, without further thought. They forget that morality deals only with issues open to man's choice (i.e., to his free will) -- and, therefore, that no statistical generalizations are valid in this matter.
If man is to be "gray" by nature, no moral concepts are applicable to him, including "grayness," and no such thing as morality is possible. But if man has free will, then the fact that ten (or ten million) men made the wrong choice, does not necessitate that the eleventh one will make it; it necessitates nothing -- and proves nothing -- in regard to any given individual.
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There are, of course, complex issues in which both sides are right in some respects and wrong in others -- and it is here that the "package deal" of pronouncing both sides "gray" is least permissible. It is in such issues that the most rigorous precision of moral judgment is required to identify and evaluate the various aspects involved -- which can be done only by unscrambling the mixed elements of "black" and "white."
The basic error in all these various confusions is the same: it consists of forgetting that morality deals only with issues open to man's choice -- which means: forgetting the difference betwen "unable" and "unwilling." This permits people to translate the catch phrase "There are no blacks and whites" into: "Men are unable to be wholly good or wholly evil" -- which they accept in foggy resignation, without questioning the metaphysical contradictions it entails.
But not many people would accept it, if that catch phrase were translated into the actual meaning it is intended to smuggle into their minds: "Men are unwilling to be wholly good or wholly evil."
The first thing one would say to any advocate of such a proposition, is: "Speak for yourself, brother!" And that, in effect, is what he is actually doing; consciously or subconsciously, intentionally or inadvertently, when a man declares: "There are no blacks and whites," he is making a psychological confession, and what he means is: "I am unwillling to be wholly good -- and please don't regard me as wholly evil!"
Just as in epistemology, the cult of uncertainty is a revolt against reason -- so, in ethics, the cult of moral grayness is a revolt against moral values. Both are a revolt against the absolutism of reality.
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Observe, in politics, that the term extremism has become a synonym of "evil," regardless of the content of the issue (the evil is not what you are extreme about, but that you are "extreme" -- i.e., consistent). Observe the phenomenon of the so-called neutralists in the United Nations: the "neutralists" are worse than merely neutral in the conflict between the United States and Soviet Russia; they are committed, on principle, to see no difference between the two sides, never to consider the merits of an issue, and always to seek a compromise, any compromise in any conflict ... .
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Like a mixed economy, men of mixed premises may be called "gray"; but, in both cases, the mixture does not remain "gray" for long. "Gray," in this context, is merely a prelude to "black." There may be "gray" men, but there can be no "gray" moral principles. Morality is a code of black and white. When and if men attempt a compromise, it is obvious which side will necessarily lose and which will necessarily profit.
Such are the reasons why -- when one is asked: "Surely you don't think in terms of black-and-white, do you?" -- the proper answer (in essence, if not in form) should be: "You're damn right I do!"
-- The entire article became chapter 9 in the book, THE VIRTUE OF SELFISHNESS by Ayn Rand, which is even more relevant today.
source : http://freedomkeys.com/ar-moralgrayness.htm
Ou comment une chanson qui chante la beauté du monde et des gens se tranforme en chanson indésirable."Nous nous égarons [...] en nous appuyant sur des termes de comparaison qui nous montrent le bien dans le mal et le mal dans le bien, puisque seule la réalité nous froisse."
Le Couronnement de l'OEuvre Révélée, Cause, développement & perfectionnement de l'être, p.XXII
"What a wonderfull world" de Louis Armstrong après les attentats du 11 septembre qui ont été interdites d'antennes aux USA pendant un bon mois. (cf. wikipedia)
On peut écouter la merveilleuse version d'Israel IZ Kamakawiwo'ole :
Somewhere, over the rainbow, way up high,
And the dreams that you dreamed of, Once in a lullaby.
Oh, somewhere over the rainbow, blue birds fly,
And the dreams that you dreamed of, Dreams really do come true.
Someday, I'll wish upon a star,
Wake up where the clouds are far behind me.
Where trouble melts like lemon drops,
High above the chimney top,
That's where you'll find me.
Oh, somewhere, over the rainbow, bluebirds fly,
And the dreams that you dare to. Oh why, oh why can't I..?
Well, I see trees of green and red roses too,
I'll watch them bloom for me and you.
And I think to myself: What a wonderful world..!
Well, I see skies of blue and I see clouds of white,
And the brightness of day.
I like the dark and I think to myself:
What a wonderful world..!
The colors of the rainbow, so pretty in the sky,
Are also on the faces of people passing by.
I see friends shaking hands, saying, "How do you do?"
They're really saying, " I...I love you!"
I hear babies cry, and I watch them grow,
They'll learn much more than we'll know.
And I think to myself: What a wonderful world..!
Someday, I'll wish upon a star,
Wake up where the clouds are far behind me.
Where trouble melts like lemon drops,
High above the chimney top,
That's where you'll find me.
Oh, somewhere, over the rainbow, way up high.
And the dreams that you dare to, Oh why, oh why can't I..?
music by Harold Arlen and lyrics by Yip Harburg
Il y a chez l'homme une étrange pudeur d'être bon.
Maxence van der Meersch, Corps et âmes, p.46
Livre de Poche, Tome 1, Chapitre troisième
Au lieu d'envisager notre épreuve comme une récompense, nous la prenons pour un mal. Nous nous attardons parfois dans ces fluides et notre santé s'altère à tel point que nous parvenons bien difficilement à la recouvrer. Elle est au prix du travail que nous devions fournir dans l'épreuve pour obtenir la parcelle de foi que comportait notre acte de dévouement.
La Révélation, L'épreuve de l'acte du bien et l'épreuve de l'acte du mal, p.148-49
Il est vrai que le mal n'existe pas, mais nous n'en subissons pas moins les conséquences par notre imagination.
La Révélation, Le moi conscient & le moi intelligent, p.143
Le Mal représentant le « pire ennemi » dans la religion chrétienne, il fallait un moyen d'éloigner celui-ci des églises, Maisons de Dieu. Les gargouilles ont ce but appréciable de faire fuir tout esprit malin ou être démoniaque, selon l'époque. Les gargouilles étaient donc les gardiens du Bien, et par extension des églises. Leur aspect terrifiant n'était visible en fait que pour rappeler à l'hérétique, au non-chrétien, aux ennemis de Dieu dans leur ensemble que la protection divine était déjà sur le bâtiment. La légende raconte que les gargouilles hurlaient à l'approche du Mal, qu'il soit visible (sorciers, magiciens, démons incarné) ou invisible. Le vent sifflant dans les arches des Églises ?
source : wikipedia
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sur les traces d'un homme d'exception et de son universalisme philosophique
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