{"id":9784,"date":"2024-03-18T10:03:18","date_gmt":"2024-03-18T09:03:18","guid":{"rendered":"http:\/\/icar.cnrs.fr\/dicoplantin\/?p=9784"},"modified":"2025-10-17T11:30:40","modified_gmt":"2025-10-17T09:30:40","slug":"atcct-homonymie","status":"publish","type":"post","link":"https:\/\/icar.cnrs.fr\/dicoplantin\/atcct-homonymie\/","title":{"rendered":"ATCCT Homonymie"},"content":{"rendered":"\n\n\n
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ATC<\/span><\/h1>\n<\/td>\n

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\u00a0HOMONYMY, PARONYMY<\/span><\/h1>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Les \u00e9nonc\u00e9s suivants sont auto-argument\u00e9s<\/a> par une homonymie<\/a>,<\/strong> qui leur donne une allure analytique.<\/span><\/p>\n

\u201dL’homme vraiment bon<\/strong> <\/em>[jen] parle peu<\/strong><\/em> [jen]\u201d<\/span><\/h2>\n

Jean L\u00e9vi pr\u00e9sente tr\u00e8s clairement la situation:<\/span><\/p>\n

\u00ab Jouant sur les mots et voulant faire toucher du doigt \u00e0 son disciple Se-ma Nieou ses travers, il dira, \u00ab L’homme vraiment bon<\/strong><\/span> \u2014 jen \u2014 parle peu<\/strong><\/span> \u2014 jen \u2014.\u00bb\u00a0 \u00ab\u00a0Bont\u00e9<\/em>\u00a0\u00bb (jen<\/em>) et \u201cparler avec difficult\u00e9, avoir le verbe rare<\/em>\u201d (jen<\/em>) sont homonymes, de sorte que l’identit\u00e9 phonique \u00e9tablit une \u00e9quivalence s\u00e9mantique entre l’homme accompli et le silence; aux bienfaits procur\u00e9s par l’exercice de la vertu r\u00e9pond la vertu du silence. \u00bb (L\u00e9vi 2002 p.96-97) [1]<\/span><\/p>\n

AnalectsLau <\/sub><\/em>12:3
\n<\/sub>Ssu-ma Niu asked about benevolence. The Master said, \u2018The mark of the benevolent man is that he is loath to speak.’<\/strong><\/span>
\n\u2018In that case, can a man be said to be benevolent simply because he is loath to speak?’<\/span><\/strong><\/span>
\nThe Master said, \u2018When to act is difficult, is it any wonder that one is loath to speak?*<\/sup><\/span><\/strong><\/span><\/p>\n

Lau ajoute la note explicative \u201c(*) for fear that one may be unable to live up to one’s words.\u201d<\/em>
\nL’action est la mesure de la parole.
\nLa caract\u00e9risation de \u201chomme bon\u201d comme \u201cparlant peu\u201d est donc d’une part auto-argument\u00e9e, et d’autre part, soutenue par un argument \u00ab\u00a0h\u00e9t\u00e9ro-argument\u00e9\u201d, c’est-\u00e0-dire qui n’a rien du jeu de mot; elle est s\u00e9mantiquement ind\u00e9pendante de la conclusion \u201cil parle peu\u201d.<\/span><\/p>\n

Gouverner, donc rectifier<\/strong><\/span><\/em><\/h2>\n
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AnalectsLAU<\/sub>, 12.17<\/em><\/span>
\n<\/span>Chi K’ang Tzu asked Confucius about government. Confucius answered, \u2018To govern (cheng) is to correct (cheng)(*). If you set an example by being correct, who would dare to remain incorrect?’<\/span><\/strong><\/span><\/p>\n

(* Note Lau) Besides being homophones, the two words in Chinese are cognate, thus showing that the concept of \u2018governing’ was felt to be related to that of \u2018correcting’.<\/p>\n

(governance) \u00a0 \u00a0 \/ \u00a0 (upright)
\n\"\"<\/h3>\n

Si on peut se permettre de r\u00e9\u00e9crire Confucius:
\nChi K’ang Tzu asked Confucius about cheng1<\/sub><\/span>. Confucius answered, \u2018<\/span>To<\/span> cheng1<\/sub><\/span> is to cheng2<\/sub><\/span>. If you cheng2<\/sub><\/span> by being correct, who would dare to remain un-cheng2<\/sub><\/span>?’<\/p>\n

Analects<\/em>ENO<\/sub>, 12.17<\/span><\/span>
\nJi Kangzi questioned Confucius about governance. Confucius replied, \u201cGovernance is setting things upright. If you lead with uprightness, who will dare not to be upright?\u201d<\/span><\/strong><\/span><\/p>\n

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(Note Eno) \u2014 This passage embeds a significant pun.
\nThe words for \u2018governance\u2019 and \u2018upright\u2019 are homonyms that overlap in both graph forms and corresponding meaning.<\/p>\n

Governance is assimilated with uprightness.<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n

Cette m\u00eame \u00e9quivalence est \u00e9galement exploit\u00e9e au c\u00e9l\u00e8bre passage \u00a713.3 sur la rectification des noms.<\/p>\n

13:3LAU
\n<\/sub>Tzu-lu said, \u2018If the Lord of Wei left the administration (cheng<\/em>)<\/span> of his state to you, what would you put first?’<\/strong>
\nThe Master said, \u2018If something has to be put first, it is, perhaps, the rectification (cheng<\/em>)*<\/span> of names.’<\/strong><\/span><\/p>\n<\/div>\n

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(* Note Lau) For a discussion about the two words pronounced cheng<\/em> see note to 12:17.<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n

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Mengzi et Gaozi sur la nature et l’inn\u00e9<\/span><\/h2>\n

Le dialogue suivant est le troisi\u00e8me d’une s\u00e9rie d’\u00e9changes entre Mengzi et Gaozi au sujet de la \u00ab\u00a0nature humaine\u00a0\u00bb (Menzi, 6A 1-3).<\/span><\/p>\n

Mengzi<\/em>ENO<\/sub>, 6A 1-3<\/span>
\nGaozi said, \u201cThe term \u2018nature\u2019 simply means \u2018inborn\u2019.\u201d Mencius said, \u201cDo you mean that \u2018nature\u2019 means \u2018inborn\u2019 as \u2018white\u2019 means \u2018white\u2019?\u201d \u2014 \u201cPrecisely.\u201d
\n\u201cAs the white of white feathers is the white of snow, and the white of snow is the white of white jade?\u201d \u2014 \u201cYes.\u201d<\/span><\/strong><\/span>
\n\u201cThen the nature of a hound would be the same as the nature of an ox, and the nature of an ox would be the same as a man\u2019s?\u201d<\/span><\/strong><\/span><\/p>\n

Telle quelle, cette traduction est quelque peu \u00e9nigmatique. R. Eno \u00e9claire la situation en expliquant que cette argumentation \u00ab repose sur un jeu de mots \u2026 \u00bb:<\/span><\/p>\n

Note Eno to 6A.3 \u201dThis passage turns on wordplay. The term for the \u201cnature\u201d of a living thing is xing<\/em> \u6027, which was cognate in sound and form with the word sheng<\/em> \u751f, which meant \u201clife, alive, inborn.\u201d In Mencius\u2019s time, the graph \u751f could stand for either word. While Gaozi clearly wishes to make a substantive claim about how the term xing<\/em> should be defined, Mencius reduces this to a lexical analogy to the word \u201cwhite\u201d (bai<\/em> \u767d)<\/span><\/p>\n

\u751f = \u751f\u00a0::\u767d = \u767d<\/span><\/p>\n

Gaozi should have rejected the proposed analogy.\u201d<\/span><\/p>\n

Lau propose une traduction et une interpr\u00e9tation diff\u00e9rente de ce m\u00eame passage.<\/span><\/p>\n

***<\/span><\/h1>\n

L’argumentation reposant sur les particularit\u00e9s phoniques ou graphiques du signifiant des mots reste \u00e9nigmatique pour celui qui ne conna\u00eet pas la langue chinoise et son histoire. Son exposition ne peut se faire que dans un discours mixte, comme celui de Lau et d’Eno, qui traduisentt la lettre du texte en l’accompagnant d’un commentaire philologique.<\/span><\/p>\n

Ce type de d’argumentation est un pur jeu sur les mots exploitant des donn\u00e9es de lexicales, son contenu de raisonnement est nul. On peut rattacher ce cas aux th\u00e8ses fondamentales de la th\u00e9orie de l’argumentation dans la langue, et tr\u00e8s clairement avec ce qu’Aristote appelle fallacie d’homonymie, erreur qui se produit lorsque le sens d’un mot change au cours du raisonnement.[1].<\/a> Ici, le mot n’a pas ne conserve pas le m\u00eame sens au cours du dialogue.<\/span><\/p>\n

_____________<\/span>
\n[1] Jean L\u00e9vi, Confucius<\/em>. Paris, Pygmalion.<\/span><\/p>\n<\/div>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

ATC \u00a0HOMONYMY, PARONYMY Les \u00e9nonc\u00e9s suivants sont auto-argument\u00e9s par une homonymie, qui leur donne une allure analytique. \u201dL’homme vraiment bon [jen] parle peu [jen]\u201d Jean L\u00e9vi pr\u00e9sente tr\u00e8s clairement la situation: \u00ab Jouant sur les mots et voulant faire toucher du doigt \u00e0 son disciple Se-ma Nieou ses travers, il dira, \u00ab L’homme vraiment bon […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[26],"tags":[],"class_list":["post-9784","post","type-post","status-publish","format-standard","hentry","category-atc"],"_links":{"self":[{"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/posts\/9784","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/comments?post=9784"}],"version-history":[{"count":22,"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/posts\/9784\/revisions"}],"predecessor-version":[{"id":14792,"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/posts\/9784\/revisions\/14792"}],"wp:attachment":[{"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/media?parent=9784"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/categories?post=9784"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/tags?post=9784"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}