Le désordre des siècles by Immanuel Velikovsky

By Immanuel Velikovsky

C'est en tentant de coordonner l'histoire des rois d'Israël à celle des pharaons égyptiens qu'Immanuel Velikovsky avait fait sa plus grande découverte: celle du Papyrus d'Ipuwer qui raconte lui aussi les plaies d'Egypte bibliques. Mais avec une différence impressive: il s'agit du récit d'un modeste scribe égyptien, dépassé par les événements cataclysmiques qui se sont soudain abattus sur son will pay. Pour Velikovsky, le Papyrus d'Ipuwer est l'une des innombrables preuves que le monde old a été victime d'un cataclysme sans précédent,- et aussi que los angeles chronologie de l'Histoire telle qu'on nous l. a. présente actuellement ne correspond pas à los angeles réalité. Sa thèse a été validée par le Pr.. Claude Schaeffer du Collège de France: Le Désordre des siècles suggest une nouvelle et fascinante. chronologie (allant de los angeles période de l'Exode .jusqu'au règne d'Akhenaton ) avec une eéécriture de l'Histoire.

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The critics appear almost embarrassingly grateful that Wiesel has returned to the fold: Elie Wiesel is not an ordinary writer. We cannot read him without the desire to change, to lead better lives. His books are of the kind that save souls.  . 26 After reading Elie Wiesel my faith may be less sure of itself, because no one can read his books without being shaken. On the other hand, I think my faith is also more passionate than before. 27 It is strange that Wiesel's literary journey has turned out to be so predictable, and so easily reconciled with the values it seemed to endanger.

Most of the published material on Wiesel's writing, particularly that published in the United States, emphasizes its theological and moral aspects; and Wiesel himself seems to accept, and sometimes even to encourage, the extraordinary moral authority accorded him by his commentators and admirers. 1 However, essential to my argument in this book is the idea that Wiesel's fiction does not serve as the vehicle for his teaching. On the contrary, it questions its own ability to affirm simple or complex truths; in the process it forces a revision of the foundations of the authority that Wiesel, in his work as a human rights campaigner, seems to exploit.

3 Kermode is, I think, the most urbane and insidiously persuasive representative of a skeptical hermeneutics that portrays interpretation in terms of inevitable failure: inevitable, because we cannot help but interpret; a failure, because we will never achieve the total reduction of mystery and arrive at the full understanding that is the goal of interpretation. I am awareacutelythat Kermode's account of secrecy can in no way provide an adequate framework for a full understanding of Wiesel's fiction.

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