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Cet article se propose d'envisager le rapport entre déprise et récit de soi comme source de continuité identitaire dans une perspective philosophique, en référence à la notion d'identité narrative de Paul Ricœur. Si le récit de soi permet de mettre en forme le temps que l'on vit sans supposer un noyau non changeant de l'identité, ce récit devrait favoriser le processus de déprise. Mais cette mise en forme du temps par le récit se heurte à plusieurs obstacles : l'invisibilité de notre propre vieillissement qui ne nous laisse pas l'élaborer, sauf à souscrire aux regards extérieurs qui nous objectivent ; la difficulté d'articuler ce récit avec nos valeurs fondamentales dans la durée du temps d'une vie ; la répétition des contraintes quotidiennes et la discontinuité temporelle dans la relation de soin. La relation d'aide et de soin devrait permettre de créer une continuité suffisante pour accompagner le processus de déprise, mais dans les faits elle vient souvent rompre la cohérence du récit en renforçant le caractère absurde de la répétition occasionnée par les douleurs et les limites fonctionnelles. Dès lors, l'analyse doit envisager les éléments concrets d'organisation dans le soin qui contrecarrent la reprise du récit de soi et le processus de déprise.

This article reported on a dialogue with Marcel Nuss, who had had a severe spinal amyotrophy since childhood, about the experience of the body. The first is to describe how an ordinary person feels his body, in particular through Mauritius Merleau-Ponty's agri-ennology, and then to confront certain assumptions with the experience of a person with disabilities. The body's own life or body refers here to a conscious experience of the body as a power of action within the meaning of Merleau-Ponty, as a body envelope within the meaning of D. Anzieu, and finally as an owner-eptive unit. We will wonder to what extent we can approach the experience of others through our common language and culture. Thus, can the person with a disability feel the proxy movement? Can it dream of this movement, imagine it? But above all, is this desirable for the Commission? We will not avoid the ethical dimension of such questioning, as well as the presentation of the difficulties encountered subjectively by the author during the investigation. ; International audience ; This article reported on a dialogue with Marcel Nuss, who had had a severe spinal amyotrophy since childhood, about the experience of the body. The first is to describe how an ordinary person feels his body, in particular through Mauritius Merleau-Ponty's agri-ennology, and then to confront certain assumptions with the experience of a person with disabilities. The body's own life or body refers here to a conscious experience of the body as a power of action within the meaning of Merleau-Ponty, as a body envelope within the meaning of D. Anzieu, and finally as an owner-eptive unit. We will wonder to what extent we can approach the experience of others through our common language and culture. Thus, can the person with a disability feel the proxy movement? Can it dream of this movement, imagine it? But above all, is this desirable for the Commission? We will not avoid the ethical dimension of such questioning, as well as the presentation of the difficulties encountered ...