*
capital : état n d'une croissance, mémoire, accrétion, cumsum
*
Heidegger n'a rien compris à ce qu'il désigne par Gestell / Machenschaft. Il n'est pas le seul.
*
Sa méconnaissance de la croissance scientifique est proprement stupéfiante.
*
il n'y a probablement pas de raison autre que documentaire de faire commencer une histoire du capitalisme* au XVIe, comme le fait Braudel.
*
Zhuangzi : 胠篋 [ctext.org]
将为胠箧、探囊、发匮之盗而为守备，则必摄缄、縢，固扃、鐍，此世俗之所谓知也。然而巨盗至，则负匮、揭箧、担囊而趋，唯恐缄、縢、扃、鐍之不固也。然则乡之所谓知者，不乃为大盗积者也？故尝试论之，世俗之所谓知者，有不为大盗积者乎？所谓圣者，有不为大盗守者乎？何以知其然邪？昔者齐国邻邑相望，鸡狗之音相闻，罔罟之所布，耒耨之所刺，方二千馀里。阖四竟之内，所以立宗庙社稷，治邑、屋、州、闾、乡曲者，曷尝不法圣人哉！然而田成子一旦杀齐君而盗其国。所盗者岂独其国邪？并与其圣知之法而盗之。故田成子有乎盗贼之名，而身处尧、舜之安，小国不敢非，大国不敢诛，十二世有齐国。则是不乃窃齐国，并与其圣知之法，以守其盗贼之身乎？尝试论之，世俗之所谓至知者，有不为大盗积者乎？所谓至圣者，有不为大盗守者乎？何以知其然邪？昔者龙逢斩，比干剖，苌弘胣，子胥靡，故四子之贤而身不免乎戮。故盗跖之徒问于跖曰：“盗亦有道乎？”跖曰：“何适而无有道邪？夫妄意室中之藏，圣也；入先，勇也；出后，义也；知可否，知也；分均，仁也。五者不备而能成大盗者，天下未之有也。”由是观之，善人不得圣人之道不立，跖不得圣人之道不行；天下之善人少而不善人多，则圣人之利天下也少而害天下也多。
In taking precautions (守) against thieves who cut open satchels, search bags, and break open boxes, people are sure to cord and fasten them well, and to employ strong bonds and clasps (缄縢固扃鐍); and in this they are ordinarily said to show their wisdom. When a great thief comes, however, he shoulders the box, lifts up the satchel, carries off the bag, and runs away with them, afraid only that the cords, bonds, and clasps may not be secure; and in this case what was called the wisdom (of the owners) proves to be nothing but a collecting (积) of the things for the great thief. Let me try and set this matter forth. Do not those who are vulgarly called wise prove to be collectors for the great thieves? And do not those who are called sages prove to be but guardians (守) in the interest of the great thieves? How do I know that the case is so?
Formerly, in the state of Qi, the neighbouring towns could see one another; their cocks and dogs never ceased to answer the crowing and barking of other cocks and dogs (between them). The nets were set (in the water and on the land); and the ploughs and hoes were employed over more than a space of two thousand li square. All within its four boundaries, the establishment of the ancestral temples and of the altars of the land and grain, and the ordering of the hamlets and houses, and of every corner in the districts, large, medium, and small, were in all particulars according to the rules (法) of the sages (圣人). So it was;
but yet one morning, Tian Cheng-zi killed the ruler of Qi, and stole his state. And was it only the state that he stole? Along with it he stole also the regulations of the sages and wise men (observed in it). And so, though he got the name of being a thief and a robber, yet he himself continued to live as securely as Yao and Shun had done. Small states did not dare to find fault with him; great states did not dare to take him off; for twelve generations (his descendants) have possessed the state of Qi. Thus do we not have a case in which not only did (the party) steal the state of Qi, but at the same time the regulations (法) of its sages and wise (圣知) men , which thereby served to guard (守) the person of him, thief and robber as he was?
Let me try to set forth this subject (still further). Have not there been among those vulgarly styled the wisest, such as have collected (积) (their wealth) for the great chief? And among those styled the most sage such as have guarded (守) it for him? How do I know that it has been so? Formerly, Long-feng was beheaded; Bi-gan had his heart torn out; Chang Hong was ripped open; and Zi-xu was reduced to pulp (in the Chang). Worthy as those four men were, they did not escape such dreadful deaths.
The followers of the robber Zhi asked him, saying, 'Has the robber also any method or principle (in his proceedings)?' He replied, 'What profession is there which has not its principles? That the robber in his recklessness comes to the conclusion that there are valuable deposits in an apartment shows his sageness(圣); that he is the first to enter it shows his bravery(勇); that he is the last to quit it shows his righteousness(义); that he knows whether (the robbery) may be attempted or not shows his wisdom(知); and that he makes an equal division of the plunder shows his benevolence(仁). Without all these five qualities no one in the world has ever attained to become a great robber.' Looking at the subject in this way, we see that good men do not arise without having the principles of the sages, and that Zhi could not have pursued his course without the same principles. But the good men in the world are few, and those who are not good are many - it follows that the sages benefit the world in a few instances and injure it in many.
*
il n'y a probablement pas de raison autre que documentaire de faire commencer une histoire du capitalisme* au XVIe, comme le fait Braudel.
*
Zhuangzi : 胠篋 [ctext.org]
将为胠箧、探囊、发匮之盗而为守备，则必摄缄、縢，固扃、鐍，此世俗之所谓知也。然而巨盗至，则负匮、揭箧、担囊而趋，唯恐缄、縢、扃、鐍之不固也。然则乡之所谓知者，不乃为大盗积者也？故尝试论之，世俗之所谓知者，有不为大盗积者乎？所谓圣者，有不为大盗守者乎？何以知其然邪？昔者齐国邻邑相望，鸡狗之音相闻，罔罟之所布，耒耨之所刺，方二千馀里。阖四竟之内，所以立宗庙社稷，治邑、屋、州、闾、乡曲者，曷尝不法圣人哉！然而田成子一旦杀齐君而盗其国。所盗者岂独其国邪？并与其圣知之法而盗之。故田成子有乎盗贼之名，而身处尧、舜之安，小国不敢非，大国不敢诛，十二世有齐国。则是不乃窃齐国，并与其圣知之法，以守其盗贼之身乎？尝试论之，世俗之所谓至知者，有不为大盗积者乎？所谓至圣者，有不为大盗守者乎？何以知其然邪？昔者龙逢斩，比干剖，苌弘胣，子胥靡，故四子之贤而身不免乎戮。故盗跖之徒问于跖曰：“盗亦有道乎？”跖曰：“何适而无有道邪？夫妄意室中之藏，圣也；入先，勇也；出后，义也；知可否，知也；分均，仁也。五者不备而能成大盗者，天下未之有也。”由是观之，善人不得圣人之道不立，跖不得圣人之道不行；天下之善人少而不善人多，则圣人之利天下也少而害天下也多。
In taking precautions (守) against thieves who cut open satchels, search bags, and break open boxes, people are sure to cord and fasten them well, and to employ strong bonds and clasps (缄縢固扃鐍); and in this they are ordinarily said to show their wisdom. When a great thief comes, however, he shoulders the box, lifts up the satchel, carries off the bag, and runs away with them, afraid only that the cords, bonds, and clasps may not be secure; and in this case what was called the wisdom (of the owners) proves to be nothing but a collecting (积) of the things for the great thief. Let me try and set this matter forth. Do not those who are vulgarly called wise prove to be collectors for the great thieves? And do not those who are called sages prove to be but guardians (守) in the interest of the great thieves? How do I know that the case is so?
Formerly, in the state of Qi, the neighbouring towns could see one another; their cocks and dogs never ceased to answer the crowing and barking of other cocks and dogs (between them). The nets were set (in the water and on the land); and the ploughs and hoes were employed over more than a space of two thousand li square. All within its four boundaries, the establishment of the ancestral temples and of the altars of the land and grain, and the ordering of the hamlets and houses, and of every corner in the districts, large, medium, and small, were in all particulars according to the rules (法) of the sages (圣人). So it was;
but yet one morning, Tian Cheng-zi killed the ruler of Qi, and stole his state. And was it only the state that he stole? Along with it he stole also the regulations of the sages and wise men (observed in it). And so, though he got the name of being a thief and a robber, yet he himself continued to live as securely as Yao and Shun had done. Small states did not dare to find fault with him; great states did not dare to take him off; for twelve generations (his descendants) have possessed the state of Qi. Thus do we not have a case in which not only did (the party) steal the state of Qi, but at the same time the regulations (法) of its sages and wise (圣知) men , which thereby served to guard (守) the person of him, thief and robber as he was?
Let me try to set forth this subject (still further). Have not there been among those vulgarly styled the wisest, such as have collected (积) (their wealth) for the great chief? And among those styled the most sage such as have guarded (守) it for him? How do I know that it has been so? Formerly, Long-feng was beheaded; Bi-gan had his heart torn out; Chang Hong was ripped open; and Zi-xu was reduced to pulp (in the Chang). Worthy as those four men were, they did not escape such dreadful deaths.
The followers of the robber Zhi asked him, saying, 'Has the robber also any method or principle (in his proceedings)?' He replied, 'What profession is there which has not its principles? That the robber in his recklessness comes to the conclusion that there are valuable deposits in an apartment shows his sageness(圣); that he is the first to enter it shows his bravery(勇); that he is the last to quit it shows his righteousness(义); that he knows whether (the robbery) may be attempted or not shows his wisdom(知); and that he makes an equal division of the plunder shows his benevolence(仁). Without all these five qualities no one in the world has ever attained to become a great robber.' Looking at the subject in this way, we see that good men do not arise without having the principles of the sages, and that Zhi could not have pursued his course without the same principles. But the good men in the world are few, and those who are not good are many - it follows that the sages benefit the world in a few instances and injure it in many.
积 : to amass / to accumulate / to store / measured quantity (such as area of volume) / to integrate (math.) : capital(iser)
qu'est-ce qui est accumulé : des biens gardés 守 dans des coffres, des techniques 缄縢固扃鐍, des temples, des terres, des Etats, des règles, mais aussi un savoir faire : sagesse 圣, connaissance 知, vertus 勇义仁.
Or tout cela est gardé 守 pour être transmis itérativement, à qui que ce soit prêt à en faire usage, 'sages' ou 'voleurs' : c'est la 'neutralité technique', neutralité logique devrait on dire, puisque il s'agit aussi de loi, de valeurs éthiques, de savoir faire, etc.
Au demeurant le couple sage/voleur est réversible, c'est le sens même du texte : Tian Cheng-zi voyou quand il vole le Qi et commet un parricide, est sage par le savoir faire et les cinq vertus qui lui permettent d'usurper le trône et les lois dont il devient l'héritier et qui lui assurent pérennité (sur 12 générations). Les 'sages', en livrant 'clefs sur les coffres' les trésors matériels et immatériels de l'Etat sont des facilitateurs de l'usurpation délictueuse.
La symétrie est filée tout le long du texte, et ce dès la première phrase
将*为胠箧、探囊、发匮之盗 // 而*为守备，则必摄缄、縢，固扃、鐍...
