Walter M, Jousset D, Traisnel C, Berrouiguet S, Lemey C
EA CAPHI CARE 7463, service hospitalo-universitaire de psychiatrie d'adultes et de psychiatrie de liaison, hôpital de Bohars, université de Bretagne Occidentale, CHRU de Brest, 29820 Bohars, France.
EA CAPHI CARE 7463, service hospitalo-universitaire de psychiatrie d'adultes et de psychiatrie de liaison, hôpital de Bohars, université de Bretagne Occidentale, CHRU de Brest, 29820 Bohars, France.
Encephale. 2019 Jan;45 Suppl 1:S3-S6. doi: 10.1016/j.encep.2018.10.006. Epub 2018 Nov 16.
If suicide remains "the only really serious philosophical problem" (A. Camus), historically a certain number of philosophers have legitimized it while others have condemned it. Among the philosophers who admitted that suicide could be a possibility, some showed understanding and others remained more modest. Kierkegaard's philosophical stance, demonstrating that one can never decide for the other where existential problems are concerned, opens a third way. Following him, Michel Cornu coined the expression "ethics of concern". That restlessness, etymologically, can be understood at the same time at the epistemological level (lack of a single constituted knowledge, hence the need to resort to a fully interdisciplinary approach of the "suicide" object), but as a relational attitude as well, namely a restlessness vis-à-vis the other, in other words concern for the other. This concept of concern does not exist in philosophical literature as such, but it has been addressed by philosophers. Therefore, it is essential to begin with a differential reflection on the notions of concern, care and solicitude. Then three "philosophies of solicitude" will be developed, those of Heidegger (concern in itself), Ricœur (concern as reciprocity) and Levinas (concern as responsibility). The monitoring devices, which will be widely discussed in other articles of this special issue, are based on philosophical notions borrowed from Heidegger (thoughtful solicitude), or Ricœur (solicitude) and Levinas (responsibility) or Cornu (ethics of concern). In addition, throughout our text we have mentioned a certain number of tensions inherent to these notions themselves, such as that intrinsic to the term solicitude (both care and concern), or peculiar to the authors' work (substitutive solicitude - thoughtful solicitude for Heidegger), or related to the debate of ideas (solicitude for Ricœur - responsibility for Levinas). Implementing these monitoring devices in clinical practice as well as in the territories will raise other problems, in particular, between benevolence and monitoring, but also between justice and equity, which will be our conclusion.
如果自杀仍然是“唯一真正严肃的哲学问题”（阿尔贝·加缪），那么从历史上看，一定数量的哲学家曾使其合法化，而另一些哲学家则对其予以谴责。在承认自杀有可能的哲学家中，一些人表示理解，另一些人则较为审慎。克尔凯郭尔的哲学立场表明，在存在问题上，人永远无法为他人做出决定，这开辟了第三条道路。继他之后，米歇尔·科尔努创造了“关切伦理学”这一表述。从词源学角度来看，这种不安在认识论层面（缺乏单一既定知识，因此需要对“自杀”对象采取完全跨学科的方法）可以同时得到理解，但它也是一种关系态度，即对他人的不安，换句话说就是对他人的关切。这种关切概念本身在哲学文献中并不存在，但哲学家们已经探讨过它。因此，必须首先对关切、关怀与挂念的概念进行区分性思考。然后将阐述三种“挂念哲学”，即海德格尔的（挂念本身）、里科尔的（作为互惠的挂念）和列维纳斯的（作为责任的挂念）。本特刊其他文章将广泛讨论的监测手段，是基于从海德格尔（深思熟虑的挂念）、里科尔（挂念）、列维纳斯（责任）或科尔努（关切伦理学）借鉴而来的哲学概念。此外，在我们的文本中，我们提到了这些概念本身固有的若干紧张关系，比如挂念一词本身所固有的（既是关怀又是关切）、作者作品所特有的（替代挂念——海德格尔的深思熟虑的挂念），或者与思想辩论相关的（里科尔的挂念——列维纳斯的责任）。在临床实践以及相关领域实施这些监测手段会引发其他问题，尤其是在仁爱与监测之间，以及正义与公平之间，这将是我们的结论。
