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<Text textformat="02" language="fre">&#60;p&#62;Tandis que les mythologies présentaient les dieux antiques comme se préoccupant plutôt de l'ordre du monde, les philosophes partaient à la recherche de la « vérité ». Or le christianisme naissant s&#8217;est vite présenté sous les habits de la « religion de la vérité », comme le fera plus tard l&#8217;islam. Les rédactions de la Septante puis des Évangiles se déroulèrent ainsi dans un contexte de rencontre judéo-hellénistique. Cette vérité des Grecs &#8211; alètheia &#8211; devint vite le nouvel attribut du dieu des chrétiens. Ce mot grec permit aussi, dans la Septante puis dans les Évangiles, de traduire le mot hébreu &#8217;emeth. Or celui-ci signifiait d&#8217;abord « fidélité », « fiabilité », « solidité », et secondairement seulement, « vérité ».&#60;br /&#62;
Cet ouvrage propose une enquête sur ces moments très originaires où des notions et des cultures se rencontrent, non sans complexité et sans difficulté, autour de cette notion surdéterminée de « vérité ». On y voit des transferts de sens, des ruptures épistémologiques et des rivalités très puissantes, parfois violentes. Un constat apparaît alors : en s&#8217;emparant de ce mot alètheia, le christianisme a voulu asseoir l&#8217;universalité de son message, au risque de voir se développer une forme d&#8217;impérialisme de la pensée.&#60;br /&#62;
Pourtant, tandis que la Modernité renoue avec le pluralisme de la pensée grecque et défend l&#8217;irréductibilité des régimes de vérité, l&#8217;Église catholique dénonce dans ces évolutions une « crise de la vérité », alors qu&#8217;il ne s&#8217;agit pourtant que d&#8217;une remise en cause de son autorité.&#60;/p&#62;</Text>
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<Text language="fre">Tandis que les mythologies présentaient les dieux antiques comme se préoccupant plutôt de l'ordre du monde, les philosophes partaient à la recherche de la « vérité ». Or le christianisme naissant s&#8217;est vite présenté sous les habits de la « religion de la vérité », comme le fera plus tard l&#8217;islam...</Text>
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<Text textformat="02">&#60;p&#62;Prologue 7&#60;br /&#62;
1. « Vérité d'autorité ou fiduciaire » et « vérité rationnelle » : deux « ordres de vérité » distincts et irréductibles 13&#60;br /&#62;
2. L&#8217;évolution du sens du mot grec alètheia : le tournant parménidien 35&#60;br /&#62;
3. Vérité et christianisme 51&#60;br /&#62;
4. Logos : une polysémie complémentaire à celle d&#8217;alètheia 89&#60;br /&#62;
5. Débats sur l&#8217;alètheia johannique 107&#60;br /&#62;
6. Tradition, traduction 129&#60;br /&#62;
7. Le débat Foi et Raison au fil des siècles 149&#60;br /&#62;
8. Enjeux et conséquences 175&#60;br /&#62;
9. De la gloire de la synthèse au drame de la séparation 193&#60;br /&#62;
10. Unicité de la vérité versus pluralité et irréductibilité des régimes de vérité 223&#60;br /&#62;
11. Distinction parménidienne et distinction mosaïque 237&#60;br /&#62;
12. Sens, sagesse, ou chemin de vérité ? 257&#60;br /&#62;
Annexe&#60;br /&#62;
La querelle de la « Nouvelle Théologie » : historicisme contre ontologie 263&#60;br /&#62;
Index 267&#60;br /&#62;
Bibliographie 277&#60;/p&#62;</Text>
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<Text language="fre">La collection « Empreintes philosophiques » suit la philosophie à la trace, où qu'elle soit et sans a priori : arts, lettres, sciences, religions, bref tous les savoirs du monde que la philosophie informe autant qu'elle s'en informe.</Text>
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<Text language="fre">&#60;p&#62;Souvent, la philosophie prend la latitude de se poser là où elle veut. La collection « Empreintes philosophiques » témoigne d'un art de la suivre à la trace, où qu'elle soit et sans a priori : les arts, les lettres, les sciences, les religions, bref tous les savoirs du monde que la philosophie informe autant qu'elle s'en informe, par ce jeu des empreintes.&#60;br /&#62; Directeurs de collection : Jean Leclercq et Grégori Jean&#60;/p&#62;</Text>
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