Dany-Robert Dufour
French philosopher
From Wikipedia, the free encyclopedia
Dany-Robert Dufour (born in 1947) is a French philosopher, professor of educational sciences at the university Paris-VIII. He teaches regularly abroad, particularly in Latin America. His main focus is symbolic processes (specially désymbolisation) with relevance to language philosophy, political philosophy and psychoanalysis. He is a frequent participant in cooperative artistic activities with music, literature or theatre.[1]
.jpg)
Mankind - its weakness and greatness
In his books a large portion is dedicated to neoteny and the human physical inability of becoming "full-grown". This has forced humans to invent culture.[2] This condition may be weakness as well as greatness of man.
- ...we are not finalized to a defined place in the hierarchy of species, because we are born incomplete. Different from animals we do not possess an instinct to make us occupy a particular place ... We are not fixated in a natural state, we participate in another world, that of language, culture, where significations are extremely mobile, subject to fluctuations and manipulations. That is our basic frailness. But this frailness is also the beauty of man. That is what takes him out of the animal kingdom and lets him search his own way. It is basically that way the Renaissance started with Pico della Mirandola's Oration on the Dignity of Man: you are not finalized to be here rather than anywhere else, thus you may accomplish your own selves. That is a beautiful mission, because that is the part of liberty which God (if he exists) leaves us. Partly you are formatted, partly it is up to you to create yourselves, for better or worse.[3]
Construction of "The Grand Subject"
Culture is created by "intersubjectivity", where an "I" is talking to a "you" about an "it". The "it" in this conversation between two persons present is a symbolization of something absent. A symbol has thus substituted the leader of the flock seen in other animals growing out of their neotenian state. This abstract "leader" he calls "The Grand Subject" and has been referred to different symbolic powers throughout the ages: spirits, machinery of gods (like the Olympic gods), the monotheistic almighty God, the Proletariate, the Race and, lately, the neoliberal Market.[4]
Deconstruction of (neo)liberal civilisation
Postmodernist change of minds
In the book The Art of Shrinking Heads (French: L'art de réduire les têtes)[5]) Dufour considers the postmodern change which Lyotard refers to as "the end of the Grand Narrative".
This new aspect suits liberalism in an excellent way, being more flexible than the old way of thinking to the everchanging circulation of merchandise, he claims.
A new religion
In the book Le Divin Marché, la révolution culturelle libérale ("The Divine Market, the Liberal Cultural Revolution")[6] Dufour tries to point out that we have come under the grip of a new victorious religion: the Divine Market, functioning on a simple but terribly efficient principle which Bernard Mandeville described in The Fable of the Bees in 1704: it is the vices (i.e., the self-regarding actions of men) which alone, by means of inventions and the circulation of capital in connection with luxurious living, stimulate society into action and progress. This "miracle" is produced by "divine providence", what Adam Smith was to call "The Invisible Hand".
Dufour also wants to point out that the liberal project tends to contradict the concept of "school" in Antiquity: Greek σχολή (scholē), Latin otium = free time, i.e. the time not employed to work or duties. This concept permitted the individual, before entering business life (Latin "neg-otium" = time not free), to create a mastering of mind not to be subject to uncontrolled passions, neither his own nor those of others.
We are thus left to distinguish between two contrary concepts of education: the classical one with self-control and the liberal one where passions and urges on the loose are permitted. The more this latter educational project triumphs, the more the desymbolized world of drives and urges will protrude, according to Dufour. This world, however, creates a new problem: when no longer control of passions and urges is effected on a symbolic level, it must more and more be effected on a pure corporal level, inwards with pills and outwards with surveillance techniques – something happening not without implications for the function of democracy in liberal societies.
More generally this book describes and analyses – one year before the 2008 financial crisis – the potentially destructive effects of (neo)liberalism, not only on the market economy, but also and particularly on other fields of human expression such as politics, use of symbols, semiotics, psychology... And not to disregard what contains everything: how to handle one's own living.
A world of "self love"
In La cité perverse – libéralisme et pornographie,[7] 2009 (Perverted Society - Liberalism and Pornography) Dufour attempts to display that the 2008 financial crisis provided us with at least one advantage: it has revealed the perverted mechanisms regulating the function of today's society.
We live in a world that has made egoism (Adam Smith's "self love"[8]) its foremost principle. This principle henceforth commands all forms of conduct, whether in the uppermost classes, among juvenile dilinquents or the middle-classes. Destructive for the notions of "being together" or "being your-self" it urges us to live in a perverted society: pornography, selfishness, contestation of every law whatsoever, acceptance of social darwinism. It makes the Other a tool and results in our world becoming de Sade-ish. It extolls henceforth the alliance between Adam Smith and Marquis de Sade.
Against the old moral order, which summoned everyone to master his passions and urges, Dufour proposes that a new order has substituted the old one and that it is now, on the contrary, fashionable to display one's passions and urges regardless of any consequences. He analyses today's world as a result of the revolution of western metaphysics during the century between Pascal's puritan philosophy and de Sade's porno fixated one (philosophie puritaine – philosophie "putaine").
De Sade had so well demonstrated how a world subject to the principle of absolute egoism would appear that he was to be imprisoned for 27 years and his books to be concealed in the archives of libraries for two centuries. Dufour investigates de Sade's return, first masked, then overtly, during the 20th century and the world which will become the result of this. He also tries to indicate some ways to escape this (a)moral trap.
- These three books might be qualified as a trilogy of criticism of the liberal anthropology.