Existe-t-il des guerres justes ?: Une approche confucéenne
Chinese military culture is mainly known to the general public through the Sunzi, a work translated into French in the 18th century by Joseph Amiot. However, in his presentation of the Sunzi, Amiot takes care to place this work in the broader context of imperial Confucianism. It is thus in the conte...
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| Format: | Electronic Article |
| Language: | French |
| Check availability: | HBZ Gateway |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Nouvelle revue théologique
2023
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| In: |
Nouvelle revue théologique
Year: 2023, Volume: 145, Issue: 1, Pages: 98-113 |
| Further subjects: | B
Chinese classics
B classiques chinois B guerre juste B Comparative Philosophy B Classiques chinois B Guerre juste B philosophie comparée B Just War B Joseph Amiot B Philosophie comparée |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Chinese military culture is mainly known to the general public through the Sunzi, a work translated into French in the 18th century by Joseph Amiot. However, in his presentation of the Sunzi, Amiot takes care to place this work in the broader context of imperial Confucianism. It is thus in the context of debates between Confucian and Taoist schools that the Sunzi must be placed. From this point of view, a careful reading of the Talks, the Mencius, the Daodejing (and the Sunzi) highlights a point common to all these schools: in the ancient Chinese world, the ideal is to win the war without having to fight it. Thus for Confucius and his followers, it is a government according to humanity/benevolence (ren 仁) that will meet the needs for peace and unity of Chinese society as a whole. This perspective resonates with that of the Catholic tradition as interpreted in the 20th century by the magisterium. Both Confucian and Catholic traditions indeed rule out a priori justifications for the use of violence, if not against tyrants, and will tend to support international structures. | ||
| 520 | |a La culture militaire des Chinois est principalement connue du grand public au travers du Sunzi, ouvrage traduit en français dès le xviiie siècle par Joseph Amiot. Cependant, lors de sa présentation du Sunzi, Amiot prend soin de placer cet ouvrage dans le contexte plus large du confucianisme impérial. C’est donc dans le contexte de débats entre écoles confucéennes et taoïstes qu’il faut replacer le Sunzi. De ce point de vue, une lecture attentive des Entretiens, du Mencius, du Daodejing (et du Sunzi) met en valeur un point commun à toutes ces écoles : en monde chinois ancien, l’idéal est de gagner la guerre sans avoir à la mener. Ainsi pour Confucius et ses disciples, c’est un gouvernement selon l’humanité/bienveillance (ren 仁) qui permettra de répondre aux besoins de paix et d’unité de l’ensemble de la société chinoise. Cette perspective entre en résonance avec celle de la tradition catholique telle qu’interprétée au xxe siècle par le magistère. Les deux traditions confucéenne et catholique écartent en effet des justifications a priori de l’usage de la violence, si ce n’est contre des tyrans, et auront tendance à soutenir les structures internationales. | ||
| 650 | 4 | |a Chinese classics | |
| 650 | 4 | |a Classiques chinois | |
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| 650 | 4 | |a Just War | |
| 650 | 4 | |a Philosophie comparée | |
| 650 | 4 | |a classiques chinois | |
| 650 | 4 | |a Comparative Philosophy | |
| 650 | 4 | |a guerre juste | |
| 650 | 4 | |a Just War | |
| 650 | 4 | |a philosophie comparée | |
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