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From the Back CoverComment la croyance peut-elle aller à l'encontre de ce que l'on sait ? Derrière cette question, volontairement provocante, Pascal Picq interroge les origines de l'Univers, de la Vie, et de l'Homme sur la Terre. S'appuyant sur la longue histoire des sciences, il montre en creux la résistance de nos esprits modernes à comprendre le monde hors des sentiers sacrés. Les questions sur les commencements, nous dit-il, importent autant que leurs réponses, variées et riches. Car la curiosité humaine ne se tarit jamais. Au cours des derniers siècles, Charles Darwin puis Albert Einstein ont repoussé les limites du monde. Visionnaires conscients - et inquiets aussi - de briser des tabous, ils ont ouvert des voies essentielles à la recherche moderne. On sait depuis que rien n'est éternel, que tout évolue : l'Univers, la Vie et l'Homme...About the AuthorPascal Picq est paléoanthropologue. Après une thèse à l'université Paris VI et des études postdoctorales à l'université Duke (États-Unis), il a introduit l'éthologie dans le champ de l'anthropologie évolutionniste et poursuit désormais ses travaux sur l'évolution en cours de l'Humanité. Il est l'auteur de nombreux ouvrages parmi lesquels Le monde a-t-il été créé en sept jours ? (collection Champs Flammarion) et 2017 de Premiers Hommes ainsi que sa version illustrée Premier Homme, et une version pour les enfants Premier Homme, les dernières découvertes scientifiques expliquées aux enfants (Flammarion, 2017). Il publie en 2019, L'Intelligence artificielle et les chimpanzés du futur (Odile Jacob).
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« Peut-être sur le plan purement formel : deux copistes qui s’exercent à reproduire la même vieille carte postale, sans doute l’un fera mieux que l’autre. Mais en définitive, ce sera la même nature morte, tandis qu’à côté, la vie réelle se déploie sous les yeux des vrais peintres, qui cherchent à saisir des moments clés de ce devenir » (Dj. R. Touati).
« Une idéologie est dominante seulement, et seulement si elle n’est pas perçue comme telle », disait Frank Lepage en paraphrasant Marx. C’est-à-dire si elle connaît un tel niveau de diffusion qu’elle semble aller de soi, que les représentations qu’elles charrient paraissent l’évidence même. Raison pour laquelle « le discours du mythe doit dissimuler aussi bien ses propres origines que celles de ce qu’il décrit » (Edward Saïd).
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En œuvrant à transformer le monde, les jeunes auteurs se transforment eux-mêmes, ainsi que leurs rapports. Alors que Lina réalise que « la liberté réside dans la transformation de ses propres déterminations » (Engels), Nadir dépassera-t-il enfin les conduites d’échec qu’il a sublimées en idéal de liberté ?
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