This paper criticizes the so-called "libertarian" theses of American origin which promote maximalist liberal ideas. If we analyze the libertarian project seriously, we can conclude that its lure is minimal, even, and above all, from the perspective of the values of freedom which found it.Cet article est un commentaire critique des thèses “libertariennes”, du nom du courant, né aux Etats-Unis, qui défend des thèses libérales maximalistes. Si l’on accepte de prendre le projet libertarien au sérieux, l’on s’aperçoit que son pouvoir (...) de séduction est minime, même, et surtout, du point de vue des valeurs de liberté qui le fondent. (shrink)

Drieu Godefridi’s “Critique de l’utopie libertarienne”1 is not only an attempt to refute Rothbardian anarcholibertarian theory but also an attempt to resurrect the idea of the formal Rechtsstaat.2 I shall say a few words about the first topic and then present some arguments for resisting the introduction of that idea into classical liberal discourse. Contrary to Godefridi’s suggestion, there is no logical or historical ground for considering the Rechtsstaat a necessary or even useful condition of freedom. I (...) do not dispute that the Rechtsstaat was a central concept of the political liberalism that for a while held sway in Continental Europe in the nineteenth century, or that in some quarters there is considerable nostalgia for it. What I want to stress is that both in its logical definition and in its historical implementations it failed to support the classical liberal commitment to freedom, property and law. Indeed, it may.. (shrink)

On rencontre en consultation en cmpp ou en pédopsychiatrie des enfants qui, dès la crèche, inquiètent leur environnement du fait de conduites témoignant souvent de traumas interactifs qui sidèrent toute tentative d’élaboration et complexifient tous les projets de soin. Pour ces enfants pour qui l’élaboration en consultation de type classique est difficilement accessible, il s’agit de travailler autour des liens parents/enfants les problématiques qui renvoient aux premières expériences d’attachement et d’appropriation subjective. À partir d’une consultation parents/enfant avec une petite fille (...) de 3 ans, les auteurs, psychologues cliniciens, mettent en perspective ce travail où il est question de cheminer avec les parents et l’enfant pour progressivement scénariser et historiciser les recouvrements traumatiques. Il devient possible alors de se figurer un vécu jusqu’alors informe ouvrant petit à petit la voie à une symbolisation et donc à des changements dans les liens parents/enfant. (shrink)

Le complexe fraternel mettant en scène la jalousie participe à l’organisation de la subjectivation de l’individu et préfigure l’intersubjectivation par le biais d’un pacte narcissique de fratrie. Dans des configurations familiales où la problématique de la filiation traumatique est présente, le complexe d’intrusion devient désorganisateur du fait d’un fonctionnement incestuel et de la puissance de l’emprise, engendrant une logique fratricidaire à l’origine de violences. Les auteurs proposent à partir de l’expérience de l’un d’entre eux de revisiter l’expérience fraternelle dans le (...) cadre de la psychothérapie familiale. À travers des exemples cliniques, et en prenant appui sur des moments fondateurs du lien fraternel en thérapie familiale, ils mettent en évidence l’importance de l’espace fraternel comme lieu d’interfantasmatisation permettant une reconstruction des liens de filiation. (shrink)

Les difficultés identitaires à l’adolescence sont particulières pour les enfants adoptés car en résonance avec diverses violences traumatiques en instance dans la famille. À partir d’un exemple d’une thérapie familiale, nous discutons de ces traumatismes qui se cumulent et dérégulent les rapports de transmission en entravant les processus de subjectivation des membres de la famille. Aussi, nous devons pouvoir penser le travail psychothérapeutique sous une forme de co-construction pour contenir, puis transformer ces souffrances traumatiques qui hantent le groupe familial.

Les modes de transmission entre les générations sont structurés par les liens de filiation. Or, ceux-ci peuvent se trouver dérégulés sous la pression de traumatismes, là où règnent les secrets de famille, l’incestualité, la logique narcissique de la filiation au détriment d’une expérience instituée. La filiation peut également se trouver perturbée lorsque le sujet est confronté à des évènements symbolicides, tels la révélation d’un handicap ou un traumatisme génocidaire chez les parents. Dans tous ces cas de figure, ces personnes se (...) sentent assujetties à un passé et ne peuvent se le représenter. Aussi, est-il nécessaire de soutenir une démarche d’appropriation de la figure de filiation traumatique, sans anticiper sur tel ou tel dispositif thérapeutique. La présence, l’attitude du thérapeute et surtout sa capacité à faire résonner ses propres affects contre-transféren-tiels permettent au patient de réactualiser le passé, en suscitant une mobilisation de ses fantasmes. (shrink)

Si l’appréhension des fantasmes organisateurs de la vie commune est nécessaire dans le travail psychothérapeutique avec les familles, l’existence de traumas, d’une problématique transgénérationnelle à l’origine des troubles familiaux provoque des tensions rendant le travail d’analyse très compliqué. Nous devons à P.-C. Racamier et D. Anzieu de nouvelles hypothèses à propos des enjeux paradoxaux et du poids du traumatique dans les familles où règne l’indifférenciation. Celles-ci ont permis de mettre davantage en perspective l’appréhension des modes de structuration et les dimensions (...) historiques dans le travail analytique avec le groupe familial. Nous verrons comment cette approche renouvelle nos modes de fonctionnement et notre théorie du cadre dans le travail analytique avec les familles. (shrink)

Résumé La situation interculturelle des jeunes issus de familles d’origine nord-africaine installées en France pose les problèmes de l’identité et des liens qui unissent les membres de la fratrie. À travers l’expérience d’une psychothérapie familiale et quelques résultats d’une étude menée sur les stratégies identitaires utilisées par les jeunes nés de parents nord-africains, l’article témoigne des différences qui existent dans la gestion des apports culturels entre les garçons et les filles dans les familles maghrébines, de l’importance de la fratrie comme (...) espace de médiation potentiel et des liens fraternels à mobiliser dans les dispositifs thérapeutiques familiaux. La création d’un dispositif de soin prenant en compte des approches diachroniques et synchroniques a ainsi permis d’appréhender et de dénouer les conflits dans la fratrie confrontée à la complexité des situations interculturelles. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Drieu, Céline: French Fascism, Scapegoating, and the Price of Revelation Richard J. Golsan Texas A &M University Although the Girardian concept of the scapegoat and its attendant phenomena have a number of obvious implications for the study of fascism, to date the connection has been addressed only in broadly theoretical terms. In Des Choses cachées and in subsequent works, René Girard has alluded to modern political scapegoating such (...) as the Nazi persecution of the Jews as examples of mass victimizations where the enormous number of victims represents an effort to compensate for the failure of the scapegoating process itself in the wake of Christian revelation.1 While the victims are initially vilified, they are not sacralized after their sacrifice, and order is maintained only so long as a steady stream of victims is forthcoming. As Andrew McKenna explains in Violence and Difference, "with the passing of the sacred order, of the sacred tout court, sacrifice becomes less and less capable of uniting the community and therefore demands more and more victims... the decline of symbolic violence brings an increase of real victims; their quantity mounts in inverse proportion to the ritual efficacy of sacrifice, and victimage appears more and more gratuitous" (159-60). Moreover, McKenna continues, victimage of this sort becomes increasingly untraceable, rootless, and it is this aspect of official Nazi anti-Semitism, for example, which allowed many Nazis in their postwar trials to proclaim their innocence for their roles in the Final Solution by insisting that they were "only following orders" (162-3). 1 See Things Hidden 128-9. For a more general discussion of the persecution of ethnic minorities as a source of social cohesiveness, see the essays "Violence and Representation" and "Generative Scapegoating." Drieu, Céline: French Fascism173 These observations certainly help to illuminate the role of scapegoating in Nazi racial politics and in the Holocaust in particular. They are less helpful, however, in understanding other paradigms of fascism in which antiSemitism did not play as central a role or in cases in which fascist ideology was not synonymous with government policy or political hegemony. The role of scapegoating in Italian Fascism, for example, is more difficult to ascertain than it is in Nazism because anti-Semitism was less crucial as a means of establishing social cohesiveness, at least until Nazi influence became predominant during World War II (Soucy xviii). In France, the presence of a number of fascist movements from the twenties through the end of the Occupation, and the absence of an autonomous fascist state during the same period, make the task of assessing the role of scapegoating even more difficult. This is especially true in light of the fact that a number of French fascist movements were not anti-Semitic, at least until it became expedient to be so to curry favor with the Nazis. In French Fascism: The First Wave, Robert Soucy notes that during the interwar years, fascist groups including "the Jeunesse Patriotes, the Croix de Feu and the Faisceau... welcomed Jews into their ranks" (xviii). The lack of a consistent attitude towards the Jews is, in fact, just one of several points of divergence among French fascists and fascist groups prior to World War Two. As a result, historians and political theorists who have studied French fascism have strongly disagreed as to its origins as well as its basic ideology. In Neither Right nor Left: Fascist Ideology in France, Zeev Sternhell argues that "the history of fascism can be described as a continuous attempt to revise marxism and create a national form of socialism" (20). Soucy, on the other hand, insists that on many of the most important social and political issues, including "taxation, government spending, nationalization, property rights, class conflict, religion, education, and foreign policy, French Fascism was overwhelmingly conservative" (xi). Other historians, especially among the French themselves, have gone so far as to insist that there is no such thing as French fascism, that such a creature, if it existed at all, was merely an import, a watered-down version of Nazism or Italian Fascism.2 If no consensus as to the nature or even the existence of French fascism can be reached by analyzing the programs... (shrink)

German language. Michael Gottlieb Hansch (1683-1749) reprint. Deals with Leibnitz Metaphysik.

After publishing his first collection of poems entitled Interrogation (1917), Pierre Drieu La Rochelle returned to writing on the First World War in La Comédie de Charleroi (1934). The writer examined the moral and political significance of the “last war” in a retrospective manner in this collection of autobiographical short stories that he published just before his conversion to Fascism. However, Drieu did not treat his experience of the war as a distant memory. On the contrary, his texts (...) are characterised by emotivity, as if he was attempting to relive the very moment of his war. From this point of view, we examine the style and narrative structure of “La Comédie de Charleroi”. In this short story which opens the book, Drieu created a poetic narrative by mixing narrative prose and lyricism, and thus undermined realistic chronology. By means of this poetic narrative, he wrote his memory of the “last war” and, at the same time, expressed his “cry” which was the leitmotiv of his first collection of poems. This literary experience seems to have had an ideological consequence, as shown in Socialisme fasciste (1934). (shrink)

The idea of a Europe of its peoples, or a post-nation-state ‘regionalist Europe’, is largely applauded by radical democratic and post-colonial theorists who considered this development an antidote to nationalism. What is hardly heeded by liberal as well as left-wing intellectuals, however, is that several fascist and neo-fascist intellectuals during the inter-war and the post-war eras have also been attracted by the idea of a post-nation-state, ‘Europe des peoples’. By analyzing the complementary ideologies of two French intellectuals associated with fascism (...) and post-war neo-fascism – Pierre Drieu La Rochelle and Alain de Benoist – this article traces the attempts to shed new light onto some of the shortcomings embedded in the concept of the ‘Europe des peoples’. Building upon Drieu and de Benoist’s ideas on the future of Europe as a post-national exclusionist ‘Europe of the peoples’, this article sets an alert that a new type of ethnic exclusionism may be strengthened precisely with the end of old states nationalism. (shrink)

The rise of regional identities in Europe is a process largely welcomed by liberals and especially applauded by radical democratic and postcolonial theorists. Yet this trend towards post-nation-state identity is not only attractive to democratic and postcolonial theories, but is also an integral part of current neo-fascist ideologies. This article examines the intellectual origins of rightwing ethnoregionalism and the idea of ‘exclusionist multiculturalism’ through the works of Pierre Drieu La Rochelle and Alain de Benoist. It also compares the idea (...) of exclusionist ‘regional’ multiculturalism with liberal multiculturalism and defends a democratic, civic republicanism as an alternative to both. (shrink)