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By Michel Onfray

Michael Onfray passionately defends the potential for 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 understanding a extra quick, moral, and embodied existence. He then lays the foundation for either a thorough and confident 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 trap of attachment to the purportedly everlasting, immutable truths of idealism, which detracts from the immediacy of the realm and our physically lifestyles. Insisting that philosophy is a tradition that operates within the actual, fabric international, 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 recent Atheists to advertise a cheerful method of our lives during this, our purely, international.

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Additional resources for A Hedonist Manifesto: The Power to Exist (Insurrections: Critical Studies in Religion, Politics, and Culture)

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B) are both very public and, unlike Socrates’ innerdirected reflections, directed precisely to the public. His performance at his own symposium, which he himself likens to a theater (a), will be no less aimed at a particular audience. Nor, of course, is drama the only kind of epideixis which may be contrasted in this way with Socrates’ behavior. Doctors too were in the habit of giving public “displays” of their talents, in part to attract clients, and Eryximachus’s “performance” should be seen in that light (cf.

Let us, therefore, decide both upon the goal and upon the way, and not fail to find some experienced guide who has explored the region towards which we are advancing. . ; trans. Basore) Apollodorus has certainly found his guide, though whether he understands what that guide has to say is (at least) a moot point. Moreover, as we shall see, the practice of Socratic philosophy is inimical to the idea of the master whose teaching imparts wisdom: this is the message of what Socrates jokingly tells Agathon when he first arrives (d), and it is what Alcibiades too failed to understand.

Toasts were offered to Eros as the god who could intercede with the object of one’s desire, and erôs and its consequences are everywhere in the poetry of the brilliant symposium culture of the archaic period. The chorus of Sophocles’ Ajax laments that the first inventor of war put an end to both symposia and erôtes (vv. – ). Erôs in archaic poetry may, in the broadest terms, be thought of as an invasive force or emotion which drives one to wish to satisfy a felt need. ”18 In Homer, “erôs for food and drink” may be easily satisfied, but the prolonged absence of food would of course lead to wasting and ultimate death.

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