{"id":51418,"date":"2025-08-06T10:13:51","date_gmt":"2025-08-06T08:13:51","guid":{"rendered":"https:\/\/www.omnesmag.com\/?p=51418"},"modified":"2025-08-07T11:21:42","modified_gmt":"2025-08-07T09:21:42","slug":"le-sens-de-lexistence-comme-concordance-de-lamour-de-la-verite-et-de-la-liberte","status":"publish","type":"post","link":"https:\/\/www.omnesmag.com\/fr\/firmas\/el-sentido-de-la-existencia-como-concordancia-de-amor-verdad-y-libertad\/","title":{"rendered":"Le sens de l'existence comme concordance de l'amour, de la v\u00e9rit\u00e9 et de la libert\u00e9"},"content":{"rendered":"

Le XXe si\u00e8cle a \u00e9t\u00e9 une h\u00e9catombe au d\u00e9triment de la libert\u00e9, sous des id\u00e9alismes totalitaires qui juraient la prosp\u00e9rit\u00e9 et en apportaient l'antinomie. Apr\u00e8s une avanc\u00e9e de la libert\u00e9, un recul de la s\u00e9curit\u00e9. C'est une folie et une atteinte \u00e0 l'esprit humain. J\u00fcnger, dans L'embuscade<\/em>Il pr\u00e9cise : \"une grande majorit\u00e9 ne veut pas de la libert\u00e9 et en a m\u00eame peur (...) - la libert\u00e9 est avant tout l'accord conscient avec l'existence et le plaisir, ressenti comme un destin, de la concr\u00e9tiser\". Une libert\u00e9 dangereuse est plus louable que la soumission et la servitude tranquilles, \u00e0 la lumi\u00e8re de Zambrano. Frankl savait que tout pouvait lui \u00eatre enlev\u00e9, sauf son individualit\u00e9 : la conscience ultime. <\/p>\n\n\n\n

L'homme agit pour se sentir quelqu'un - libre - et non pour se dissoudre dans un \"tout\", o\u00f9 la dignit\u00e9 est d\u00e9shumanis\u00e9e dans la foule. Frankl croit en une libert\u00e9 transcendantale immanente, o\u00f9 la volont\u00e9 rayonne au-del\u00e0 du dynamisme du d\u00e9sir. C'est pourquoi la libert\u00e9 est un antidote \u00e0 la peur, car c'est la V\u00e9rit\u00e9 qui accorde ce stade d'\"accord conscient avec l'existence\" : \"La v\u00e9rit\u00e9 vous rendra libres\" (Jean 8:31-42). <\/p>\n\n\n\n

Frankl s'inspire de l'existentialisme de Kierkegaard (individualit\u00e9 et acte de foi face \u00e0 l'angoisse) et de l'id\u00e9alisme allemand et sa \"conscience de la n\u00e9cessit\u00e9\" (Kant et Hegel). Pour Frankl, \"vivre, c'est prendre la responsabilit\u00e9 de trouver la bonne r\u00e9ponse aux questions que pose la vie\" ; l'homme est \"l'\u00eatre qui d\u00e9cide toujours de ce qu'il est\". Comme chez Rousseau : \"La libert\u00e9 est la capacit\u00e9 de recommencer \u00e0 chaque instant\", et chez Ratzinger : \"La libert\u00e9, c'est accepter de son plein gr\u00e9 les possibilit\u00e9s de mon existence\". Il con\u00e7oit la libert\u00e9 comme une affirmation de la r\u00e9alit\u00e9 ; m\u00eame si les possibilit\u00e9s sont limit\u00e9es ou subies, elles restent des possibilit\u00e9s. \"L'homme n'invente pas le sens de sa vie, il le d\u00e9couvre\".Al\u00e9theia<\/em>comme un d\u00e9voilement de la v\u00e9rit\u00e9. <\/p>\n\n\n\n

Transcendance<\/h2>\n\n\n\n

Nous sommes tous appel\u00e9s int\u00e9rieurement \u00e0 la transcendance. \"Amor veritas, amor rei\" : celui qui aime la v\u00e9rit\u00e9, aime la r\u00e9alit\u00e9, l\u00e0 o\u00f9 l'\u00eatre humain se manifeste. Frankl accepte la souffrance, car l'in\u00e9vitable ne doit pas affliger l'esprit d'une \u00e2me libre. Le messianique L\u00e9nine demandait \"La libert\u00e9 pour quoi faire ?\"; de nombreux adeptes de la voie de la servitude - pour reprendre les termes de Hayek - culminent dans l'iniquit\u00e9 et la mis\u00e8re, ne sachant pas que la libert\u00e9 est la seule voie possible. <\/p>\n\n\n\n

La qu\u00eate de sens de l'homme <\/em>Il conduit \u00e0 l'amour ; \"l'amour transcende la personne physique de l'\u00eatre aim\u00e9 et trouve sa signification la plus profonde dans l'\u00eatre spirituel, le moi int\u00e9rieur\". Sans v\u00e9rit\u00e9, il n'y a pas de libert\u00e9, sans libert\u00e9, il n'y a pas d'amour, mais sans amour, il n'y a pas de v\u00e9rit\u00e9, car l'amour est la plus grande des v\u00e9rit\u00e9s ; et si l'amour est v\u00e9rit\u00e9, et si la v\u00e9rit\u00e9 est amour, l'amour est libre. Nous pouvons donc dire que la v\u00e9rit\u00e9 nous a rendus libres, car l'amour nous a rendus libres d'aimer.<\/p>\n\n\n\n

Chesterton, comme Frankl, \u00e9prouve une gratitude infinie pour la beaut\u00e9 et affirme que \"le fou n'est pas l'homme qui a perdu la raison. Le fou est l'homme qui a perdu tout sauf la raison. Les vicissitudes ouvrent la voie \u00e0 la sanctification : la souffrance est le v\u00e9hicule par lequel nous exer\u00e7ons la vertu et nous nous humanisons. Contre la raison absolue, dans le saut de la foi, nous trouvons la gr\u00e2ce de Dieu, contre la d\u00e9cadence de la morale. <\/p>\n\n\n\n

Libert\u00e9, V\u00e9rit\u00e9 et Amour : la triade contre la peur. L'\u00e9ph\u00e9m\u00e8re peut nous plonger dans l'absurde, car n'est-ce pas une aporie que les choses naissent pour mourir ? Mais Spinoza, dans le dernier scholium de son L'\u00e9thique, <\/em>Il affirme que l'\u00e9l\u00e9vation est aussi difficile que rare, et que sa valeur r\u00e9side dans la libert\u00e9 comme concordance avec la n\u00e9cessit\u00e9 : l'amour. N'est-il pas sublime que la mati\u00e8re inerte et la vie convergent, et que du n\u00e9ant surgisse l'\u00eatre, comme la libert\u00e9 d'une prison ? La vie, dans son inconstance, a voulu se contempler, comme un \u00e9l\u00e8ve qui se reconna\u00eet dans le reflet d'un autre. Le sens de la vie est de la vivre dans la V\u00e9rit\u00e9, car nous sommes faits pour vivre, libres en elle. <\/p>\n\n\n\n

Et pour remercier le Cr\u00e9ateur, je lui rends son amour dans le po\u00e8me suivant : Lumen gloriae <\/p>\n\n\n\n

L'essence est la coh\u00e9rence et la concordance, <\/p>\n\n\n\n

le courage face \u00e0 l'apostasie, \u00e0 la peur et \u00e0 la haine, <\/p>\n\n\n\n

la libert\u00e9 et l'amour, la d\u00e9fense et l'honneur, <\/p>\n\n\n\n

L'\u00e9loge de l'action, la honte de l'anxi\u00e9t\u00e9.  <\/p>\n\n\n\n

Je n'ai pas peur de la mort, c'est pourquoi j'aime la vie, <\/p>\n\n\n\n

Je me d\u00e9couvre et me dissous dans la v\u00e9rit\u00e9, <\/p>\n\n\n\n

et si je m'y forme, quoi de plus que de ne pas la gu\u00e9rir,\u00a0<\/p>\n\n\n\n

car vous ne pouvez pas le nier une fois que vous l'avez dilu\u00e9.  <\/p>\n\n\n\n

Nous sommes des consciences finies, perdues, <\/p>\n\n\n\n

\u00e9touffant nos d\u00e9sirs les plus profonds, <\/p>\n\n\n\n

pour un monde nouveau, sans voiles ni cris, <\/p>\n\n\n\n

qui commence au moment de notre mort.  <\/p>\n\n\n\n

Et il n'y a pas de plus grande conqu\u00eate que l'amour, <\/p>\n\n\n\n

qu'une m\u00e9taphysique de l'orgueil humain,\u00a0<\/p>\n\n\n\n

de notre \u00eatre, au-del\u00e0 de sa compr\u00e9hension, <\/p>\n\n\n\n

de libert\u00e9, de compr\u00e9hension et de c\u0153ur.<\/p>","protected":false},"excerpt":{"rendered":"

El siglo XX fue una hecatombe a costa de la libertad, bajo idealismos totalitarios que juraron prosperidad y trajeron su antinomia. Tras un avance en libertad, se retrocede hacia la seguridad. Esto es un dislate y un ataque contra el esp\u00edritu humano. J\u00fcnger, en La Emboscadura, esclarece: \u201cuna gran mayor\u00eda no quiere la libertad y aun le tiene […]<\/p>\n","protected":false},"author":2425,"featured_media":51420,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":"","_members_access_role":[],"_members_access_error":""},"categories":[47],"tags":[],"class_list":["post-51418","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-firmas"],"yoast_head":"\nEl sentido de la existencia<\/title>\n<meta name=\"description\" content=\"\u00bfCu\u00e1l es el sentido de la vida? En Frankl encuentro dos puntos cardinales: libertad y amor. 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