Le solipsisme
Solipsism poses a problem: it is at once nonsensical - for, like it or not, I cannot doubt the reality of my life so long as the other person exists; and yet coherent at the same time - for it is only myself that I can know as a subject, since I only have access to my own consciousness. It is a cont...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | French |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Librairie Philosophique J. Vrin
2009
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| In: |
Revue des sciences philosophiques et théologiques
Year: 2009, Volume: 93, Issue: 4, Pages: 779-798 |
| Further subjects: | B
Solipsisme
B Autrui B Solitude B Descartes B Scandale |
| Online Access: |
Volltext (JSTOR) Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a Solipsism poses a problem: it is at once nonsensical - for, like it or not, I cannot doubt the reality of my life so long as the other person exists; and yet coherent at the same time - for it is only myself that I can know as a subject, since I only have access to my own consciousness. It is a contradictory thesis, yet a well-known hypothesis, clearly rejected by philosophers, who nevertheless often espouse doctrines that tend in rather the same direction, it is the worst point from which to begin considering the issue of the other, yet at the same time the only useful reference point for evaluating the thinking that does so. For the true scandal of philosophy no doubt consists in the fact that this issue just cannot be addressed. | ||
| 520 | |a RésuméSimultanément insensé, étant donné que je ne puis, bon gré mal gré, douter ma vie durant de l’existence d’autrui, et pourtant cohérent puisque, n’ayant accès à nulle autre conscience que la mienne, je ne connais comme sujet que moi-même, le solipsisme embarrasse. Thèse contradictoire et pourtant hypothèse notoire, clairement rejeté par les philosophes dont les doctrines, cependant, y tendent souvent obscurément, c’est le pire point de départ pour approcher la question d’autrui et, en même temps, le seul bon point de repère pour juger la pensée qui tente d’en parler. Car le véritable scandale de la philosophie consiste sans doute en ce qu’une telle interrogation ne puisse être abordée. | ||
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