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<dc:title xml:lang="fr">La question du péché et du mal chez Montaigne et Descartes</dc:title>
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<dc:subject xml:lang="fr">Péché</dc:subject>
<dc:subject xml:lang="fr">Mal</dc:subject>
<dc:subject xml:lang="fr">Montaigne</dc:subject>
<dc:subject xml:lang="fr">Descartes</dc:subject>
<dc:subject xml:lang="fr">Corps</dc:subject>
<dc:subject xml:lang="fr">Maladie</dc:subject>
<dc:subject xml:lang="fr">Religion</dc:subject>
<dc:subject xml:lang="fr">Sécularisation</dc:subject>
<dc:subject xml:lang="fr">Vice</dc:subject>
<dc:subject xml:lang="fr">Mensonge</dc:subject>
<dc:subject xml:lang="en">Sin</dc:subject>
<dc:subject xml:lang="en">Evil</dc:subject>
<dc:subject xml:lang="en">Montaigne</dc:subject>
<dc:subject xml:lang="en">Descartes</dc:subject>
<dc:subject xml:lang="en">Body</dc:subject>
<dc:subject xml:lang="en">Illness</dc:subject>
<dc:subject xml:lang="en">Religion</dc:subject>
<dc:subject xml:lang="en">Secularization</dc:subject>
<dc:subject xml:lang="en">Vice</dc:subject>
<dc:subject xml:lang="en">Lie</dc:subject>
<dc:subject xsi:type="dcterms:DDC">111.84</dc:subject>
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<tef:elementdEntree autoriteExterne="027287165" autoriteSource="Sudoc">Descartes, René (1596-1650)</tef:elementdEntree>
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<tef:elementdEntree autoriteExterne="027035549" autoriteSource="Sudoc">Montaigne, Michel de (1533-1592 ; écrivain)</tef:elementdEntree>
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<tef:elementdEntree autoriteExterne="027221261" autoriteSource="Sudoc">Bien et mal</tef:elementdEntree>
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<dcterms:abstract xml:lang="fr">Depuis le Moyen Âge, l’intérêt philosophique pour le péché originel, la chute d’Ève et d’Adam, ainsi que le châtiment divin, a produit de nombreuses interprétations du récit de la Genèse. La question la plus importante était celle de comprendre la responsabilité de l’homme dans le mal et de disculper Dieu. Comment un Dieu tout puissant et tout bon pourrait-il accepter que ses créatures tombent dans l’abîme du péché ? Contrairement à ce qu’on pourrait s’attendre, cet intérêt ne perd pas en vigueur au début de la Renaissance : il se voit même renforcer à travers les divergences naissantes de la Réforme. C’est pourquoi il est intéressant d’interroger la pensée de Montaigne et de Descartes, deux penseurs à première vue sans rapport avec une quelconque controverse religieuse (ou en tout cas officiellement non engagés dans des débats de nature théologique). Considèrent-ils le péché dans sa compréhension théologique et religieuse ? Ou le concept de péché se présente-t-il sous une nouvelle forme, qu’on pourrait alors appeler humaniste ou encore naturaliste ? Ni Montaigne ni Descartes n’emploient le terme de péché originel, ce qui marque leur originalité par rapport aux autres penseurs de leurs époques. L’intérêt est donc de savoir si l’absence de ce terme signifie un désintérêt pour la religion chrétienne dans leurs morales, ou si elle marque le début d’une pensée qui essaie de donner une interprétation laïque et sécularisant du mal et du péché. Montaigne et Descartes séparent-ils leurs morales avec la tradition chrétienne ?</dcterms:abstract>
<dcterms:abstract xml:lang="en">Since the Middle Ages, philosophers’ interest in the original sin, in the fall of Eve and Adam and in divine retribution has produced many interpretations of Genesis. The most important question was to understand the responsibility of man in evil and to exculpate God. How could almighty and merciful God accept that his creatures fall into the abyss of sin? Contrary to what one might expect, this interest does not lose its force at the beginning of the Renaissance: it is even strengthened through the emerging differences of the Reformation. This is why it is interesting to analyze the thought of Montaigne and Descartes, two thinkers who seem at first sight unrelated to any religious controversy (or, at least, officially non-engaged in debates of a theological nature). Do they consider sin in his theological and religious understanding? Or, does the concept of sin face a new form of understanding which could then be called humanist or naturalist? Neither Montaigne nor Descartes uses the term original sin, a choice which marks their originality compared to other thinkers of their times. Therefore, we must examine if the absence of this term means a disinterest in the Christian religion in their morals, or if it marks the beginning of a thought which tries to propose a laic and secularized interpretation of the evil and the sin. Do Montaigne and Descartes distance their moral thoughts from the Christian tradition?</dcterms:abstract>
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