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Les mythes étiologiques et la philosophie

Qu’est ce que l’ étiologie ?

Tout d’abord, intéressons nous aux origines de ce terme. Etiologie tire ses racines du latin aetologia , la recherche, l’exposition des causes. Aujourd’hui ce terme est utilisé en milieu médical, cette partie de la médecine traite les causes des maladies et non les effets ( exemple des médecines alternatives tel que la chromothérapie ou la sonothérapie, couleur et son ). En biologie on utilise ce terme pour désigner la genèse d’un organe ou fonction d’un être vivant, et en philosophie cela concerne l’ensemble des causes d’un phénomène. En tout domaine, on retrouve cet aspect de genèse, la cause première.

Pour illustrer ce terme, Rudyard Kipling est un excellent exemple. Il est d’ailleurs l’auteur du livre de la jungle qui reprend plusieurs concepts de la mythologie Hindouiste qui était une source d’inspiration pour lui. Mais il est aussi l’auteur de « Just So Story », une collection qui regroupe plusieurs petits contes pour enfant expliquant les causes de certains phénomènes ou situation. Je vais citer l’exemple de l’éléphant, « Pourquoi les éléphants ont-ils une longue trompe ? ».
C’est l’histoire d’un petit éléphant très curieux, à force de curiosité et persévérance sa trompe évolue et grandit, ce qui lui ouvre la porte à de nombreuses possibilités ( voir annexe )
Dans cet exemple reprenant le principe de l’étiologie, Rudyard Kipling crée une histoire ancré dans le monde réel, car il reprend un fait existant et à travers une histoire, une aventure explique un phénomène. Ce mythe de l’éléphant symbolise la curiosité, la naïveté ,la persévérance, la découverte, l’ouverture d’esprit mais aussi dénonce le manque d’ouverture d’esprit et une sorte de conformisme dans une société ( la jungle ).

Mythologie Greco-Romaine et symbolisme
Le mythe de Philémon et Baucis

Comme vu précédemment, et en remettant en contexte, la mythologie greco-romaine est constitué de mythes etiologiques incultant des valeurs et principes fondamentales. Nous allons maintenant nous appuyer sur les travaux de Renaud MERCIER ( L’essentiel de la mythologie Greco-Romaine) pour illustrer la puissance de ces symboles au sein des mythes. Nous allons nous appuyons sur l’étude d’un premier mythe, un des rares avec une fin heureuse, celui de Philémon et Baucis. ( voir annexe )
J’ai pris ce mythe en exemple car les interprétations sont observables sur plusieurs niveaux selon Renaud MERCIER. * Religieux. « Do ut des » ( Je donne pour que tu donnes ). Les dieux nous ont donné la vie, et en échange de bons procédés on leur doit la vie. Ce mythe symbolise le partage, l’hospitalisé, l’échange de bons procédés. * Psychologique. L’homme et le femme, le couple, l’union, la fidélité, l’amour est une force qui permet de supporter toute les misères. * Social. Principe essentiel d’une société. Savoir accueillir, donner et recevoir. Le mythe nous montre que ce lien social mutuel mène à un idéal de vie ( palais et abondance ) * Philosophique. Selon l’auteur, ce mythe a inspiré la philosophie épicurienne qui, malgré la misère et le besoin, Philemon et Baucis ont su faire preuve d’une extrême humilité et d’une immense générosité et ont reçu les grâces divines ( accès au bonheur éternel ).
Le mythe d’Echo et Narcisse

Le second exemple sera celui du mythe « d’Echo et Narcisse » toujours de « l’essentiel de la mythologie greco-romaine. » ( voir annexes )

Ce mythe est étiologique au sens du mythes fondateurs, expliqué les causes d’un phénomène, ici il s’agit de l’echo, en effet Echo était puni par les dieux et elle ne pouvait que répétait ce qu’autrui disait. On remarque aussi que la mort de Narcisse est représenté par une fleur blanche, la narcisse. Deux phénomènes sont créé à partir de ce mythe , le phénomène de l’echo, et la fleur narcisse. La encore, on dépasse les limites psychologiques et spirituelles car ce mythe explique des phénomènes naturels liés à l’environnement.
Ici, on retrouve des principes sociaux, avec 2 niveaux de perception selon les personnages.

- Echo est symbole de tromperie, de viol, de sexe, elle incarne les mauvaises valeurs de la société, celle qui mène vers l’isolement et la solitude puis la mort.
- Narcisse, symbolise l’exclusion social, le renfermement, la folie. Comme Echo, on a ici une prise de conscience, une leçon de la vie, c’est presque le contraire du mythe précédent, les deux vieillards en toute humilité était socialement ouvert et furent récompensé, Narcisse se coupait du monde, se renfermer sui lui-même, jusqu’à n’aimer que lui et mourir.

Symbolique et Platon.
D’après ces recherches, les mythes sont des ensembles de valeurs et principes symbolisés par des entités par l’intermédiaire d’histoires sacrées ancrées dans le présent. Le spectateur, l’auditeur apprend et tire des leçons des tragédies qui subissent les héros, la plupart du temps, des punitions, la mort, des supplices. Ces histoires inspirent la conscience, l’esprit humain à développer des valeurs essentielles contribuant au développement de soi et au développement social, une utopie de l’équilibre spirituel. Ces valeurs sont exprimées à travers des symboliques comme vu précédemment.
Renaud MERCIER explique très bien la théorie défendu par Platon. Avant de s’incarner l’âme humaine a contemplé ces principes, ces valeurs ces idées, il est dit que le monde sensible ( lié à nos sens physique donc imparfait ) n’est qu’un reflet du monde intelligible des idées ( parfaite ). Platon théorise ces idées des mythes Greco-Romains, il commence à théoriser la symbolique des mythes. On peut parler du mythes de l’androgyne, chaque humain ( femme, homme et androgyne ) était à l’origine ronde avec 4 bras et 4 jambes, Zeus offusqué par cette race, les coupa en 2, du coup chaque moitié doit retrouver sa moitié ( homme-homme, femme-femme, androgyne-androgyne).
Puis vient l’allégorie de la caverne . ( voir annexe ).
Cet histoire reste encore très symbolique, car cela rend la complexité de la théorie de la vérité ( lumière ) et de l’ignorance ( l’ombre ) accessible et compréhensible. Mais ici, on perd ce rapport avec la religion, le mythe se rationnalise et devient allégorie, qui est plus de l’ordre de la vulgarisation d’idée, ou de la métaphore. La lumière représente le monde intelligible et utopique, l’ombre représente le monde réel et sensible, la réalité n’est pas la même selon la perception ( on pensera d’ailleurs à la théorie de Copernic ).
Les philosophes vont s’inspirer de ces mythes mais surtout vont s’en servir de véhicule pour théoriser les principes et valeurs de ces mythologies. On retrouve ces valeurs dans les différentes mythologies du monde entier, ce qui suggère un principe spirituel universel.

Le mythe d’Œdipe. (voir annexe)

Intéressons nous maintenant au travaux de Joseph Campell sur l’importance et l’influence des mythes sur notre conscience et inconscience. Dans son ouvrage, « Mille et un visage », J. Campbell traite de la psychanalyse de Freud et du mythe d’Œdipe ( voir annexe ) . Le travail de Campbell va apporter une traduction et une compréhension de ces leçons mythologiques.

Le psychanalyste Freud défend l’idée que les mythes forment une conscience collective à travers ces valeurs, à travers ces mythes, sous différent costume suivant la personne, car selon Freud, chacun d’entre nous possède « son propre panthéon onirique ».

En ce sens, le mythe d’Œdipe est très intéressant car il met à nu les interdits fondamentaux de la conscience humaine, ici le meurtre et l’inceste. Selon Freud, ces interdits fondamentaux sont des instincts primitifs que l’homme peut contrôler.
En effet, le mythe d’Œdipe repose sur l’instinct d’amour ( amour maternelle, protection ) et l’instinct de mort ( la mort du père qui est perçu comme intrus dans la sphère enfant / mère ). Nous pouvons contrôler ces pulsions car comme le dit Freud :

« Le malheureux père représente, lui, la première intrusion fondamentale d'un autre ordre de réalité dans la félicité parfaite vécue dans le sein maternel et rétablie sur terre. Il est donc ressenti essentiellement comme un ennemi. C'est sur lui que se reporte la charge d'agression réservée, à l'origine, à la « mauvaise» mère, c'est-à-dire à la mère absente, tandis qu'elle reste (en général) l'objet du désir réservé à la « bonne » mère, c'est-à-dire à la mère présente, nourricière, protectrice. Cette répartition fatale chez l'enfant de l'instinct de mort (thanatos : destrudo) et de l'instinct d'amour (éros : libido) est à la base du complexe d'OEdipe, bien connu maintenant et dans lequel Sigmund Freud a vu, il y a près d'un demi-siècle, la cause majeure de notre incapacité à nous comporter comme des êtres raisonnables, une fois atteint l'âge adulte. Comme il l'a défini lui-même : « OEdipe, qui tue son père et épouse sa mère, ne fait qu'accomplir un des désirs de notre enfance. Mais, plus heureux que lui, nous avons pu, depuis lors, dans la mesure où nous ne sommes pas devenus névropathes, détacher de notre mère nos désirs sexuels et oublier notre jalousie contre notre père. »

Le Chemin du Héro ( Joseph Campbell, le héro aux milles visage,
Revenons à Joseph Campbell, et d’un de ces ouvrages « le héro au mille visage ». Comme dit plus haut, on retrouve toujours ces mêmes principes, ces mêmes symboles autour des mythologies du monde. Joseph Campbell appelle ceci « le Chemin du Héro . Ce voyage initiatique va opposer le héro à des choix , « continuer de suivre la vie planifiée ou vivre la vie qui nous attend ». En ce sens, il veut dire qu’il faut soit continuer à vivre sans suivre cette quête, ou alors affronter monstres et labyrinthes ( souffrance et peur enfouis dans l’inconscient ) qui bloque cet épanouissement à la fois sur le plan social que spirituel.
Selon Jung, toute ces mythologies et tout ce voyage, est un voyage en nous même, chaque personnage et monstre symbolise une part de nous ( Monstre/Peur , Tuteur/Raison … ). Cet affrontement intérieur passe par plusieurs étapes de la vie, permettant le développement spirituel au sein de la société. Par exemple, dans certaine tribu Australienne, pour couper les liens maternels et devenir un homme, à partir d’un certaine âge, les individus males de la tribu se coupe du monde des femmes et doivent effectuer des rituels, boire la semence de tous les hommes de la tribu, symbole de virilité. Ce voyage doit traverser des étapes clef de la vie, ou il faut affronter nos démons, détruire pour reconstruire.
Campbell rejoint cet état d’esprit dans le sens où, je le cite : « suivez votre cœur et des portes s’ouvriront là où il n’y en avait pas ». Il existe un potentiel unique en chacun d’entre nous, tel le héros, il faut affronter les monstres pour trouver l’élixir, il utilise le terme de « Eternel Symbolisme Initiatique ».

CONCLUSION :
Nous avons appris, que la mythologie initiée des principes fondamentaux à l’épanouissement de soi, socialement et spirituellement. Si on rapproche les valeurs défendus par les religions, on va tout le temps retrouver les mêmes. Ce chemin du héros, symbolisant notre vie et nos choix, une aventure interne initiatique. Le but étant je pense, de ne donner que des outils, des leçons à utiliser pour s’accomplir et faire se donner les moyens de libérer ce potentiel insoupçonné en chacun d’être nous. Le philosophe théorise des symboles, des dieux, des héros, pour en ressortir des valeurs universelles et fondamentales au développement personnel et social., Je tiens à citer aussi Mircea Eliade dans « Aspect du Mythe », qui montre finalement que cette initiation résulte d’un équilibre entre le mythos ( histoire, légende ) et le logos ( science, savoir ). Cet équilibre est présent dans toute culture ( Ying Yang par exemple ) et aujourd’hui nous vivons dans un monde ou les valeurs se perdent ,où l’individu est de moins en moins autonome, saute les étapes de la vie. Pandore et Œdipe ont été remplacé par Hannah Montana et Justin Bieber, où le logos prend de plus en plus en place.

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