{"id":440,"date":"2026-07-06T05:08:52","date_gmt":"2026-07-06T05:08:52","guid":{"rendered":"https:\/\/cityflowjournal.com\/?p=440"},"modified":"2026-07-06T05:08:52","modified_gmt":"2026-07-06T05:08:52","slug":"leuthanasie-de-loccident","status":"publish","type":"post","link":"https:\/\/cityflowjournal.com\/?p=440","title":{"rendered":"L\u2019euthanasie de l’Occident"},"content":{"rendered":"
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On raconte que Gandhi, interrog\u00e9 sur ce qu\u2019il pensait de la civilisation occidentale, aurait r\u00e9pondu apr\u00e8s quelques secondes\u00a0: \u00ab\u00a0<\/span>\u00c7<\/span>a pourrait \u00eatre une bonne id\u00e9e\u00a0\u00bb. C\u2019est dr\u00f4le et quand m\u00eame injuste, il y a eu une civilisation occidentale\u00a0; mais le fait est qu\u2019elle est plut\u00f4t derri\u00e8re nous. Parler de \u00ab\u00a0civilisation\u00a0\u00bb pour d\u00e9signer l\u2019\u00e9tat des choses en Europe donne l\u2019impression qu\u2019on se gargarise d\u2019un <\/span>grand mot<\/span><\/i>. On le sent bien au fond, m\u00eame si se l\u2019avouer demeure difficile, <\/span>c\u2019est pli\u00e9<\/span><\/i>.<\/span><\/p>\n

Read more Katie Price\u2019s horror show<\/a><\/p>\n

Nos rempla\u00e7ants s\u2019il y en a, et s\u2019il leur arrive de penser \u00e0 nous dans quelques si\u00e8cles, n\u2019\u00e9prouveront ni indignation ni col\u00e8re\u00a0; ils ne seront plus concern\u00e9s. Ils ressentiront probablement un vague d\u00e9go\u00fbt, et surtout une immense perplexit\u00e9. Les plus lettr\u00e9s tenteront de la r\u00e9duire par l\u2019\u00e9criture d\u2019\u00e9normes ouvrages, dont \u00ab\u00a0Histoire de la d\u00e9cadence et de la chute de l\u2019empire romain\u00a0\u00bb reste un exemple classique. Un r\u00e9sum\u00e9 simplifi\u00e9 des th\u00e8ses de Gibbon expliquant la chute de l\u2019Empire romain par le d\u00e9veloppement du christianisme, outre qu\u2019il est convaincant et clair, pr\u00e9sente l\u2019avantage de pouvoir \u00eatre prolong\u00e9 sans difficult\u00e9 par les th\u00e8ses d\u2019Auguste Comte sur le passage de l\u2019\u00e9tat th\u00e9ologique \u00e0 l\u2019\u00e9tat m\u00e9taphysique, dont l\u2019unique fonction aura \u00e9t\u00e9 de d\u00e9truire. Le d\u00e9clin de l\u2019Occident trouve ainsi son explication naturelle dans la chute du christianisme initi\u00e9e par le protestantisme, accomplie par le si\u00e8cle des lumi\u00e8res. Nietzsche dit \u00e0 peu pr\u00e8s la m\u00eame chose, en y rajoutant d\u2019amusants effets sp\u00e9ciaux mettant en sc\u00e8ne des saltimbanques et des aigles. Ce qui ne colle par contre plus tr\u00e8s bien, c\u2019est que les choses ne vont pas mieux en Asie\u00a0; le d\u00e9clin d\u00e9mographique, dans les pays technologiquement les plus avanc\u00e9s \u2014 Japon, Cor\u00e9e, plus r\u00e9cemment la Chine \u2014 y est m\u00eame encore plus rapide, au point que leurs populations risquent, \u00e0 un terme pas si \u00e9loign\u00e9, de dispara\u00eetre. C\u2019est bel et bien la modernit\u00e9 toute enti\u00e8re qui s\u2019autod\u00e9truit sous nos yeux incompr\u00e9hensifs.<\/span><\/p>\n

\u00ab\u00a0Les choses tombent en morceaux\u00a0; le centre ne peut plus tenir \/ La pure anarchie est l\u00e2ch\u00e9e sur le monde\u00a0\u00bb \u00e9crit Yeats en 1919, pressentant que, pour l\u2019Europe, la guerre qui vient de s\u2019achever n\u2019aura \u00e9t\u00e9 que l\u2019annonciation d\u2019autres d\u00e9sastres plus consid\u00e9rables. La guerre a donn\u00e9 naissance \u00e0 la guerre, le nazisme a ouvert une porte sombre qui ne s\u2019est jamais totalement referm\u00e9e, les deux guerres mondiales n\u2019ont fait qu\u2019acc\u00e9l\u00e9rer la d\u00e9composition des pays qui ont commis la folie de s\u2019y engager. Un si\u00e8cle apr\u00e8s le po\u00e8me de Yeats, le centre n\u2019a pas tenu \u2014 et cela appara\u00eet avec une \u00e9vidence particuli\u00e8re dans le cas du centre politique europ\u00e9en, Bruxelles. En Belgique l\u2019euthanasie, ouverte aux \u00ab\u00a0personnes en souffrance psychique\u00a0\u00bb depuis 2002, l\u2019est aux mineurs depuis 2014. Quelques marges tiennent encore, mais l\u2019une apr\u00e8s l\u2019autre les digues c\u00e8dent, et nous sommes submerg\u00e9s par cette \u00ab\u00a0mer noircie de sang\u00a0\u00bb dont parle Yeats dans le vers suivant.<\/span><\/p>\n

France should be the next barrier swept away by this sea; it remains possible to avoid it, but hope is dwindling. For some time now, several years already, that I have been striving to fight against euthanasia, while the conviction grows in me that I am fighting a losing battle, I feel like I have played all my cards, and even started to cheat. One last time, I do not think it useless to recommend to those whose vote will have the force of law to reflect on the few philosophers who, over the centuries, have approved of suicide \u2014 it is even quite astonishing: \u201cprogressivism\u201d sweeps away with contempt, with a wave of the hand, not only all existing religious traditions, but almost everything previous philosophers have thought; such arrogance, I think, has never before manifested in human history. But philosophies, unlike religions, speak mainly to the intelligence of the human being, and hardly reach what is essential in him. The Catholic religion, despite apparently some recent stirrings, has long been lagging behind in Europe, and I am not at the point of preferring an Islamic society, on the grounds that secular society deviates from moral law. But I am not sure I want to belong to a society that legalizes euthanasia; defending the West is fine, provided it deserves to be defended. It is enough to examine the arguments of the supporters of euthanasia to be overwhelmed by disgust, and that by force of disgust a moral insurrection is triggered; these arguments are actually summed up in a single one, which is dignity<\/span><\/i>, but this word has been used so often, and in such a perverse way, that it has become difficult to grasp its meaning. Seen by supporters of euthanasia, the desire for dignity expressed by the dying person, as testified by loved ones<\/span><\/i>, is generally expressed by phrases like: \u201cHe would not have endured becoming a vegetable.\u201d The assertion would be more convincing if they could complete it like this: \u201cHe would not have endured becoming a vegetable, he would have preferred to become a corpse.\u201d Let us add that the vegetable metaphor reflects a painfully pragmatic view of the human being. Ideally, a human being should move, perform acts, in short, lead an active life. And if that is definitely impossible, at least he should communicate, show himself capable of interacting, at least by speech, with the rest of society. The human is reduced to his use value, that is to say his initial value diminished by a coefficient of wear. It is hard to imagine a more direct opposition to human dignity in the sense of Emmanuel Kant, with the Kantian idea that humanity, in its own person as in that of others, must always be considered as an end, and never simply as a means. A first alteration had already occurred, and unfortunately it was on the occasion of the so justified fight against animal suffering, when the \u201cantispeciesists\u201d undertook to lead it in the name of the dubious notion of \u201canimal rights,\u201d when it would have sufficed to continue to heed the modest but incandescent, eternal, voice of compassion. With euthanasia it is no longer a matter of alteration, but of a plunge into the abyss. For Kant, for the thinkers of more naive centuries, human dignity was simply linked to the fact of being a man. We no longer see things the same way. Human dignity is altered in us, our life is in itself a process of alteration, and we must at every moment be ready to justify it in our own eyes, even in those of others (insofar as that makes a difference). For nearly two centuries, the specter of nihilism has haunted Western Europe. Now that\u2019s it, here we are; we were not expecting nihilism in this form, it is neither dark nor twilight; it is rather colorful and cheerful. To picture it, one should not think of Dostoevsky, nor of Nietzsche, but rather remember a Simons store commercial (it is a Canadian clothing store chain) that was supposed to depict a happy euthanasia. It was a dignity to scream about.
\nFilm\u00e9 au bord de la mer, il y avait des vagues et du violoncelle, un grand repas convivial avec du <\/span>cheesecake<\/span><\/i> et des \u00e9clats de rire, la chose \u00e9tait titr\u00e9e \u00ab Tout est beaut\u00e9\u00a0\u00bb, la future morte \u00e9tait jeune, \u00e9mouvante et sympathique, il s\u2019agissait d\u2019une artiste, on la voyait dessiner des formes dans le sable avec un b\u00e2ton. Simons a retir\u00e9 son clip, il y avait eu sur Internet trop de commentaires sarcastiques se moquant de l\u2019utilisation des codes de l\u2019industrie du luxe pour promouvoir l\u2019euthanasie. En effet, on se serait cru dans une pub Chanel ou Saint-Laurent.<\/span><\/p>\n

Let\u2019s dig a little into this matter of dignity. Back when I was researching the Vincent Lambert case, I remember a \u201cwhite paper\u201d on the operation of EVC-EPR centers, those created by the Kouchner law, and in which Vincent Lambert should have found his place if the medical system had worked properly. One anecdote struck me, that of a woman who had been silent for years, who suddenly started talking again during an unexpected visit. While a doctor expressed his astonishment, because for years he had tried in vain to establish contact, she replied: \u201cWhat you were saying wasn\u2019t all that interesting\u201d. A very compromised state of health can excuse certain lapses in politeness, but still, it\u2019s a lesson worth remembering: if people don\u2019t talk to you, sometimes it\u2019s because they have nothing to say to you.<\/span><\/p>\n

Anyone who has written, or even simply tried to write, knows that it is sometimes possible \u2014 it\u2019s hard to explain, but it\u2019s true \u2014 to express in writing realities inaccessible to speech. And anyone who has actually written knows something else, something sadder: what you\u2019ve written will only be a faint trace of what you dreamed of writing. Even someone as monstrously productive in literature as Balzac admitted it: the books you\u2019ve written are less beautiful than those you only dreamed of. Speech is only a fraction of writing, which itself is only a fraction of inner life. Reducing a man\u2019s mind to his oral communication skills is simply stupid.<\/span><\/p>\n

If you look at things from the angle of morals, to behave with dignity would be to adopt, in the face of life\u2019s sufferings and sorrows, an attitude of calm, restraint, stoicism. Dignity would, in short, be little different from emotional modesty; which already gives reason for suspicion. If modesty is in all cases a rather shady feeling, a bit too associated with shame, emotional modesty is, of all the forms it can take, by far the most toxic. I\u2019ve heard the \u201cdignity\u201d of victims of this or that tragic news story praised so much in the media that I\u2019ve come to take a dislike to the word dignity. In the face of great suffering, the healthiest attitude is obviously to cry, to scream, to moan, to beg for pity from the deity or from other people. The stoic is basically just a theoretical puppet, devoid of all plausibility, and stoicism a philosophy best left unmentioned.<\/span><\/p>\n

Read more Jonathan Haidt: Why the Right should support the social media ban<\/a><\/p>\n

It\u2019s not only, I realize with surprise, on the sexual level that we are the opposite of the baba<\/span><\/i> cool<\/span><\/i> years that marked my youth. When I was a teenager, it was fashionable to criticize the saying \u201cboys don\u2019t cry\u201d, and instead to encourage boys to freely express their emotions. The significance of this saying had, moreover, been greatly overestimated: literary accounts clearly show that knights of the Middle Ages shed tears without restraint at the death of their comrades-in-arms; it was only from the beginning of the 20th century, and especially in Anglo-Saxon countries, that the injunction to modesty took hold, at the same time as the choice to hide death, and for the same reasons.<\/span><\/p>\n

Half a century after the baba cool<\/span><\/i> era, everything has changed, and it\u2019s no longer just men who must hold back their tears; women, preferably, too. With so much dignity, with so much modesty in showing one\u2019s emotions, others come to suppose that you hardly feel any, and that they can quietly go back to their own business. Dignity, in the end, has only one use: to legitimize the constant practice of the most perfect selfishness. It\u2019s a considerable use.<\/span><\/p>\n

La pudeur, version plus explicit of dignity, has other even more poisonous consequences when it no longer concerns only emotions, but attacks the physical body \u2014 and this is something much more serious, much more deadly and heavier than sexual modesty. Let dignity speak. Is it really modest and really dignified, when one is so close to being a vegetable, when one is physically so diminished, to appear in public? To show oneself, even, to anyone? Is it really modest and really dignified, ultimately, to exist?<\/span><\/p>\n

Now that\u2019s it, you are in the pipeline, you are ashamed of your own existence, and euthanasia awaits you around the corner. I, who have so often amused myself by mocking Nietzsche \u2014 and I couldn\u2019t help myself this time again, he\u2019s so funny with his mustache \u2014 I would still like to pay tribute to him by quoting these lines from the <\/span>Gay Science<\/span><\/i>:<\/span><\/p>\n

\u201cWho do you call bad? \u2014 The one who always wants to make others feel ashamed.<\/span><\/i><\/p>\n

What do you consider most human? \u2014 <\/span><\/i>To spare someone shame.\u201d<\/span><\/i><\/p>\n

We are, it\u2019s painful to say, perhaps no longer quite human. After a detour of several millennia, the West seems to have returned to that ancient animal wisdom which drives, in almost all social species, the sick animal to move away from the tribe to die alone \u2014 knowing well that it has no compassion to expect from its fellows, that it is more likely to be, like the birds of Thomas Mann in <\/span>The Magic Mountain<\/span><\/i>, sent off with pecks. We had long believed ourselves to be a tribe of a higher order; we were mistaken, say the animalists, and this return to animal law, here\u2019s the strangest thing, should be considered as a <\/span>progress<\/span><\/i>. What is established in any case is that progressivism functions absolutely like a ratchet mechanism. When a \u201csocietal advance\u201d (abortion, death penalty, same-sex marriage, IVF, surrogacy, anything) has occurred, it <\/span>is<\/span><\/i> out of the question<\/span><\/i> to go back, <\/span>no one thinks of it<\/span><\/i>. This assumption is antidemocratic: what one law has done, another law can undo; at least that\u2019s the idea I have of the law; but it allows us to identify progressivism for what it really is: a destiny.<\/span><\/p>\n

One may be right to think that it is vain to fight against destiny, and that every tragedy must go to its end. I can\u2019t help but think that by asking for its citizens access to euthanasia, it is its own euthanasia that France is asking for. People have been surprised that I am hostile to this bill, even though I have often been labeled with a strange neologism: I would be a <\/span>deprimist<\/span><\/i>. Let\u2019s admit it. It is true that I have worked to scrutinize the symptoms of Western suicide, the rise of nihilism; but I do not recall ever <\/span>rejoicing<\/span><\/i> in it. We are entering a world where it will be easier to die; I would have preferred a world where one could live.<\/span><\/p>\n

Read more The great German own goal<\/a><\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

On raconte que Gandhi, interrog\u00e9 sur ce qu\u2019il pensait de la civilisation occidentale, aurait r\u00e9pondu apr\u00e8s quelques secondes\u00a0: \u00ab\u00a0\u00c7a pourrait \u00eatre une bonne id\u00e9e\u00a0\u00bb. C\u2019est dr\u00f4le et quand m\u00eame injuste, il y a eu une civilisation occidentale\u00a0; mais le fait est qu\u2019elle est plut\u00f4t derri\u00e8re nous. Parler de \u00ab\u00a0civilisation\u00a0\u00bb pour d\u00e9signer l\u2019\u00e9tat des choses en […]<\/p>\n","protected":false},"author":1,"featured_media":425,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[15],"tags":[],"class_list":["post-440","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-exclusive"],"yoast_head":"\nL\u2019euthanasie de l'Occident - \u0421ity Flow Journal<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/cityflowjournal.com\/?p=440\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"L\u2019euthanasie de l'Occident - \u0421ity Flow Journal\" \/>\n<meta property=\"og:description\" content=\"On raconte que Gandhi, interrog\u00e9 sur ce qu\u2019il pensait de la civilisation occidentale, aurait r\u00e9pondu apr\u00e8s quelques secondes\u00a0: \u00ab\u00a0\u00c7a pourrait \u00eatre une bonne id\u00e9e\u00a0\u00bb. 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