Alfred Jarry : l'experimentation du singulier by Jarry, Alfred; Pollin, Karl; Jarry, Alfred

By Jarry, Alfred; Pollin, Karl; Jarry, Alfred

D'Alfred Jarry, on ne retient souvent de nos jours que le scandaleux Ubu Roi. Cela revient cependant à passer sous silence los angeles singulière expérimentation, placée sous le signe de l'enfance, dans laquelle l'existence de l'écrivain s'est peu à peu abimée. Au creux de sa voix lézardée se devine un désir éperdu de mettre en mots les forces de déflagration propres à los angeles vie, qui corrompent inéluctablement notre judgment of right and wrong individuée et que nos nobles philosophies s'efforcent en useless de compenser. Si l'œuvre de Jarry est réputée ardue, c'est peut-être parce qu'elle tente, livre après livre, de verbaliser un phénomène de dépossession de soi sous l'emprise duquel l. a. langue est contrainte de se désarticuler. Cette altération originelle de l. a. psyché, difficilement communicable sur le marché des idées, résiste en effet à nos traditionnelles catégories de pensée. Expérimenter le singulier, pour le poète, équivaut dès lors à braver doublement le bon sens et le poids accablant des événements, quitte à abolir les differences courantes entre l. a. technological know-how et los angeles fiction, los angeles littérature et los angeles vie, ou encore le fantasme et l. a. réalité. Karl Pollin enseigne los angeles littérature française et comparée à l'Université de Tulsa, Oklahoma (USA). Auteur d'articles consacrés entre autres à Antonin Artaud, Jean-François Lyotard, Jean-Jacques Schuhl et Maurice G. Dantec, il prépare actuellement un livre consacré au cinéma d'Andrzej Zulawski

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Extra info for Alfred Jarry : l'experimentation du singulier

Sample text

56 L’EXPÉRIMENTATION DU SINGULIER pour Jarry un tel raisonnement relève en définitive d’une logique de potache, c’est que Vaillant présume de façon naïve que cette coïncidence immanente de l’Être et du Vivre pourrait se perpétuer indéfiniment par-delà le cours du temps. C’est pourtant négliger que, dès l’instant où elle se temporalise dans le monde au moyen de l’action, la pensée se fige dans une forme nécessairement promise à l’usure et à la déchéance, quand bien même cette forme résisterait, dans son surgissement sensible, à une intelligibilité immédiate de la part d’autrui.

D’où la logique à la fois tragique et grotesque de l’attentat, qui suppose que l’action violente, en faisant l’économie du langage, pourrait permettre à des idées de durablement s’imposer.

L’Action, il faut qu’elle soit au commencement pour le déroulement des actes du présent et du passé (EV, pp. 341-342). Plutôt qu’une adhésion spontanée aux termes d’un débat poétique auquel il aurait été invité à contribuer, c’est à un véritable redéploiement généalogique de l’opposition classique entre l’Être et le Vivre que Jarry, dans ces quelques phrases, convie ses lecteurs à assister. Prenons garde à ne pas nous laisser abuser par la nature purement rhétorique des deux questions inaugurales.

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