By Michel Onfray
Michael Onfray passionately defends the possibility of hedonism to unravel the dislocations and disconnections of our depression age. In a sweeping survey of history’s engagement with and rejection of the physique, he exposes the sterile conventions that hinder us from figuring out a extra rapid, moral, and embodied existence. He then lays the basis for either an intensive and optimistic politics of the physique that provides to debates over morality, equality, sexual family members, and social engagement, demonstrating how philosophy, and never simply sleek scientism, can give a contribution to a humanistic ethics. Onfray assaults Platonic idealism and its manifestation in Judaic, Christian, and Islamic trust. He warns of the entice of attachment to the purportedly everlasting, immutable truths of idealism, which detracts from the immediacy of the area and our physically lifestyles. Insisting that philosophy is a tradition that operates within the actual, fabric global, Onfray enlists Epicurus and Democritus to undermine idealist and theological metaphysics; Nietzsche, Bentham, and Mill to dismantle idealist ethics; and Palante and Bourdieu to break down crypto-fascist neoliberalism. of their position, he constructs a favorable, hedonistic ethics that enlarges at the paintings of the hot Atheists to advertise a pleased method of our lives during this, our purely, international.
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Extra info for A Hedonist Manifesto: The Power to Exist (Insurrections: Critical Studies in Religion, Politics, and Culture)
What thought claims by right, what it selects, is infinite movement or the movement of the infinite. It is this that constitutes the image of thought. Movement of the infinite does not refer to spatiotemporal coordinates that define the successive positions of a moving object and the fixed reference points in relation to which these positions vary. "To orientate oneself in thought" implies neither objectiw reference point nor moving object that experiences itself as a subject and that, as such, strives for or needs the infinite.
Is it to repeat what they said or to do what they did, that is, create concepts for problems that necessarily change? For this reason philosophers have very little time for discussion. " Discussions are fine for roundtable talks, but philosophy throws its numbered dice on another table. The best one can say about discussions is that they take things no farther, since the participants never talk about the same thing. Of what concern is it to philosophy that someone has such a view, and thinks this or that, if the problems at stake are not stated?
Philosophy is at once concept creation and instituting of the plane. (i The plane is clearly not a program, design, end, or means: it is a plane of immanence that constitutes the absolute ground of philosophy, its earth or deterritorialization, the foundation on which it creates its concepts. Both the creation of concepts and the instituting of the plane are required, like two wings or fins. Thinking provokes general indifference. It is a dangerous exercise nevertheless. Indeed, it is only when the dangers become obvious that indifference ceases, hut they often remain hidden and barely perceptible, inherent in the enterprise.
A Hedonist Manifesto: The Power to Exist (Insurrections: Critical Studies in Religion, Politics, and Culture) by Michel Onfray