Category: Modern world

A short history of Envy, from hero to scapegoat

Published on by Emmanuel L. Di Rossetti Leave a comment

4The modern world keeps presenting us with scapegoats. Lance Armstrong, Richard Millet, Jérôme Kerviel, John Galliano, to name but a few, each in a field, with completely different causes and reasons, have recently embodied the scapegoat, the justly punished culprit, the impediment in a circle put back in its place. The scapegoat is linked to egalitarianism, itself linked to envy. From hero to scapegoat, only the desire does not change. The modern world has the spectacle in its blood, the scapegoat has a cathartic function there.

In the era of modern democracy, everything goes through Twitter or Facebook. The real information is there. Not being there is tantamount to disappearing, to maintaining a life in the shadows, a shadowy life. On social networks, the height of modern democracy is allowed: rub shoulders with the idol, live with the idol, to the rhythm of the idol, knowing everything about her, seeing her when she gets out of bed, embracing good evening; only tactile contact is missing. This proximity transforms the role of the idol that has always been known, it changes it forever. If the idol were a simple statuette, it would not speak, it would not respond, it would only occupy the place left to it, it would gather on its effigy all the mental images that the brain can produce. The modern world does not know the mental image, it is beyond fantasy. He hates what is hidden, let alone what is secret. Hence the often-used phrase: fantasy come true. The fantasy - phantasmata , the mental image for the ancient Greek - cannot be, must not be, a reality. Otherwise horror awaits. Otherwise we can only pray while waiting for everything to return to its place. There is a possible wildness in rubbing shoulders with the idol too closely. Through this proximity, the modern world has undertaken to create a cathartic lever to control consciences. The idol can be a hero or a scapegoat, it can serve the society of the spectacle and its soft dictatorship. It also allows you to fill in boxes: hero, scapegoat, fallen, condemned, victim... A sheet of cigarette paper separates these qualifiers. Against a background of moralism, society shows its cards and distributes the good or bad points. All areas are affected, but some are more “popular” than others. The scapegoat allows you to get a makeover, to deceive, or to affirm your responsibility and your incorruptibility. But no one should be fooled by such schemes. The society of the spectacle is a simulacrum of society based on intrusion, indecency and denunciation.

Continue reading “A short story of Envy, from hero to scapegoat” →

In the heart of darkness, life

Published on by Emmanuel L. Di Rossetti Leave a comment

The-Tree-of-Life

After seeing "Tree of Life", I for a long time forbade myself to write about this film. Two forces clashed within me. Captivated by the poetry, by the state of bliss in which I was immersed, I was afraid of disturbing the surface of this work. I got so wrapped up in the mystery of this film that I couldn't understand the negative reactions and was unable to think critically 1 . “Tree of Life” is based on a book of the Bible, “the Book of Job”. And this dark book speaks of life and of man's relationship to God. Which is present in many books of the Bible. But the Book of Job begins with a dialogue between God and Satan who play with man. The impression left by this inaugural dialogue is strange. Of course, the opening dialogue wouldn't be quite from the same era as the central narrative. It does not matter in fact, the impression left is represented during the course of the book. How can God make fun of his beloved creature? A hasty conclusion accounts for the implausibility of the situation. In truth, once the bark is removed, the Book of Job delivers the heart of the relationship between God and man. And “Tree of Life”, the film by Terrence Malick, has the same ambition.

Continue reading “In the Heart of Darkness, Life” →

What is Steve Jobs the name of?

Published on by Emmanuel L. Di Rossetti Leave a comment

"Steve Jobs 1955-2011", could be read on the Apple website on October 5, 2011. Until the end, this unique signature, minimalist, elegant and efficient. His signature. The noise created by the death of this American business leader took the world by surprise. A little, and the comparison has been made, as for Lady Diana a few years ago. Yet the comparison stops there, Lady Diana had ended up embodying the face of the oppressed in the face of a nomenclature; true or false, this portrait took more pleasure in a dream of a broken princess with evocative power but without any real connection to reality. The death of Steve Jobs is in no way the fate of the oppressed. The death of Steve Jobs is essentially about intimacy and therefore modesty. The death of Steve Jobs resounded with planetary noise. The life of Steve Jobs is an ode to intimacy.

Read more about “What is Steve Jobs the name of?” →

A year that ends...

Published on by Emmanuel L. Di Rossetti Leave a comment

On a year that is ending, we often cast a furtive glance. Don't linger too long. You never know how many things you've forced yourself to bury in memory might pop up again, like those impromptu, rude and irritating pop-ups on the Internet. The exercise that can be performed is to concentrate very strongly to extract the important events; the events that will make it possible to understand why they mattered so much; how they turned out to be decisive. It is also important not to lose sight of when the event occurs.

Continue reading “A year that ends…” →

In the shadow of Ernesto Sabato

Published on by Emmanuel L. Di Rossetti Leave a comment

When Ernesto Sabato passed away on April 30 at the age of 99, he repeated the words of Maria Zambrano to himself: To die, this elusive action which is carried out by obeying, happens beyond reality, in another realm . In his house in Santos Lugarès (“Holy Places” near Buenos Aires), Ernesto Sabato obeys this last injunction. He has been preparing for it for a long time. In Resistance , his moving literary testament published in 2002, he wrote: I forgot large parts of my life, but, on the other hand, certain encounters, moments of danger and the names of those who pulled me out of depressions and bitterness still throbs in my hands. And yours too, you who believe in me, who have read my books and are going to help me die.

Continue reading “In the Shadow of Ernesto Sabato” →

Priest "Generation Benoit XVI"

Published on by Emmanuel L. Di Rossetti Leave a comment

Dear Father,

It is with great pleasure that I welcome your departure. Not that I am happy that you are leaving the chapel of Notre-Dame du Lys, but because I am happy to have met you and that you are continuing your priesthood by showing the example of the priest according to Benoit XVI.

Yesterday, for the feast of the Holy Trinity, you celebrated your last mass according to the extraordinary rite in the 15th arrondissement of Paris. In this pious little chapel, where you arrived in 2009 when the diocese of Paris began to assume responsibility for the chapel and to appoint priests to its service. And while you had already been ordained a priest for almost ten years, you learned to celebrate Mass according to the 1962 missal! A great lesson in humility! You have cast yourself in the mold of the bi-millennial form. To meet the request of your superiors, but also that of a group of die-hard faithful lovers of the extraordinary rite.

Continue reading “Priest “Generation Benoit XVI”” →

Newman and Socrates

Published on by Emmanuel L. Di Rossetti Leave a comment

The links between ancient Greek philosophy and Christianity are numerous. The most famous of the Greek precepts: Gnothi Seauton , "Know thyself", inscribed in Delphi retains a certain mystery. Another end of the sentence has stuck with us: “But not too much”… Know yourself… But not too much! Plato leads Socrates to reflect on the Delphic formula in the Philebus :

SOCRATES: In short, it is a species of vice which takes its name from a particular habit, and this part of vice in general is a disposition contrary to that recommended by the Delphi inscription.

PROTARCHUS: It is a precept: know thyself, that thou speakest, Socrates?
SOCRATES: Yes, and the opposite of this precept, in the language of the inscription, would be not to know oneself at all.
"Know thyself" in order to improve yourself, to erase in you what hinders your development. Not knowing himself is already a fault for Socrates. "But not too much", because man so easily believes himself much more than he is, son of Adam, man is the plaything of his presumption. “But not too much” so as not to take yourself for a god.
This is one of the foundations of Greek culture, the idea of ​​knowing oneself, the idea of ​​wisdom, of advancing in wisdom, but also the feeling that if you dig too deep, surprises can arise, and not necessarily good. The Greeks were very aware of man's weaknesses, his shortcomings. The Greeks are even, with the Christians, those who have most highlighted the possibility of human weakness, it is also what makes them so close to us. The weakness of man is expressed in their gospels, the tragedies. Pity and terror are the two pillars. Know yourself… but not too much.

Commemorative phrase

Published on by Emmanuel L. Di Rossetti Leave a comment

A friend contacted me to ask me for the exact quote from Ernst Jünger (taken from Orages d'acier ) that we liked to repeat among officers of the 2nd foreign infantry regiment. I write it on this blog as I remember that General Antoine Lecerf liked this quote and it fits him like a glove:

It has been given to us to live in the invisible rays of great feelings, this will remain our priceless privilege.

And by Saint Antoine… (Death of General Antoine Lecerf)

Published on by Emmanuel L. Di Rossetti 2 comments

Antoine is no more. He left on Good Friday. April 22, 2011. He is in the house of the Father. Antoine is Antoine Lecerf . Lieutenant General Antoine Lecerf. A master of war. A brilliant leader of men. One of the most extraordinary men I have known.

When you first met Antoine Lecerf, there was this frank and firm handshake, but there was immediately something else; something about charisma. Antoine Lecerf is said to have charmed snakes. He shook your hand and immediately there was a spell. He wanted to know right away if you were with him, if you were ready, if you supported his project. Which project ? There was a new one every five minutes. And he didn't drop any. He thought fast, but his friendship lasted a long time. He wanted to know if you were with him and he had an infallible way of knowing it: he shook your hand, he kept it, his face approached yours, he came to meet you, he wanted to know. He shook your hand, he kept it, his face approached yours and he wrinkled his left eyelid a little as if to improve his visual acuity, as if to be sure of what he was going to see, of what you were going to reveal to him. His squinted eye, that penetrating gaze was looking for something. He was looking for that little flame. He wanted to know if you too were animated. Antoine Lecerf only consorted with lively people. Nothing interested him more than to know if you were too, or even to a lesser degree if you could be (which was enough to satisfy him, because the potential had a special value for him). Antoine Lecerf chose you. And nothing was less the result of chance.

Continue reading “And by Saint Antoine… (Death of General Antoine Lecerf)” →

original fault

Published on by Emmanuel L. Di Rossetti Leave a comment

Despite Shûsaku Endo's doubts as to the true Christianity of the Japanese evoked in the admirable "Silence", it also seems to me that the Japanese have a real fundamental point in common with the Christian in the ease with which they the place of the other. Is this not one of the founding bases of Christianity, one of these archetypes of the Discourse on the Montage, to always think that our effort has not been important enough, pronounced enough, for the understanding emerges? Of course, I see the weakness of the reasoning: the Japanese tirelessly try to put themselves in the place of the other culturally; he also wishes to make himself better understood; he does not know guilt, but shame… The Christian must put himself in the place of the other because he thinks that the fault comes from him, which does not mean that he has committed the fault, but rather than the lack of attention to the other caused him not to work hard enough to prevent the fault.

Continue reading “Original Fault” →