By Ramon Fernandez
Un bruit a longtemps circulé : Ramon Fernandez aurait écrit un roman dont le personnage imperative est homosexuel, fait très infrequent dans l. a. littérature du début du XXe siècle, et surtout de l. a. half d'un auteur (passant pour) hétérosexuel. Ce Philippe Sauveur était devenu mythique. Existait-il bel et bien ? Mais oui. Proust a même european le manuscrit en major et l'a commenté. Dans Ramon, son fils Dominique Fernandez raconte les curieuses circonstances dans lesquelles ce manuscrit confidentiel, et que l'on croyait perdu, a été retrouvé. C'est lui qu'on lira ici, dans ses trois models successives.
Préface de Domnique Fernandez.
Postface de Luc Fraisse.
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Extra resources for Philippe Sauveur
The historiographical dimension of this criticism is still more explicit in Agamben’s Means Without End: ‘[In] all the declarations of rights from 1789 to the present day . . ’, in which Agamben maintains that starting with the French Revolution, sovereignty is entrusted solely to the people, the people become an embarrassing presence, and poverty and exclusion appear for the first time as an intolerable scandal in every sense . . 13 Since we know that, for Agamben, this absence of divi sion among the people leads to the fantasy of a pure, homogeneous, unified people, as in the Nazi notion of Volk, this can only be disturbing.
On M ayer’s book, see French Historical Studies, vol. 24, no. 4 (2001), which was devoted to it, and where, among other contributions, there are interesting points of view from Tim Tackett and David Bell. 34 A rigorous description of this declaratory turn has been conducted by Jacques Guilhaumou in his article ‘La terreur à l’ordre du jour (juillet 1793-m ars 1794)’, Dictionnaire des usages sociopolitiques (17701815). Fascicule 2: Notions, concepts, Paris: Klincksieck Inalf, 1987, pp. 127-60. 35 M ona Ozouf, ‘Guerre et Terreur dans le discours révolutionnaire’, L ’École de la France, Paris: Gallimard, 1984, pp.
It is these same risks that make it pos sible to understand and analyze the Terror as foundation. This very exercise, however, is not with out its risks. The first of these is to view the Terror as a resur gence of primitivism. 24 Drawing on the investigations of anthropologists cannot today lead to negating a society’s historicity. Founding is not a primitive act, though we can hypothesize that there are anthropological analogies in the act of foundation whether this occurs in the fifth, the eighteenth or the twentieth century.
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