By Michel Onfray
Michael Onfray passionately defends the possibility of hedonism to solve 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 knowing a extra fast, moral, and embodied lifestyles. He then lays the basis for either an intensive and confident politics of the physique that provides to debates over morality, equality, sexual relatives, 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 area and our physically lifestyles. Insisting that philosophy is a convention that operates within the genuine, 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 good, hedonistic ethics that enlarges at the paintings of the hot Atheists to advertise a cheerful method of our lives during this, our basically, global.
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Additional info for A Hedonist Manifesto: The Power to Exist (Insurrections: Critical Studies in Religion, Politics, and Culture)
As the matter stands across these two passages, metaphysics is not done for the sake of politics, and politics is not done for the sake of metaphysics. We might of course assume in Levinasian vein that, to the extent that Aristotle in the Ethics is arguing for the pre-eminence of the ‘science’ of politics, metaphysics is still surreptitiously winning out. 6. See ‘Derrida and Politics’, in my Interrupting Derrida (New York and London: Routledge, 2000), pp. 18–33, and my attempt at a more general formalisation of this structure in ‘Derridabase’, in Geoffrey Bennington and Jacques Derrida, Jacques Derrida (Paris: Seuil, 1991), pp.
McQuillan 01 intro 38 29/6/07 14:58:23 Demo 39 23. Plato, Republic, 693d. 24. ‘No doubt one thinks that women have contributed little to the history of civilisation by their “discoveries and inventions” (Entdeckungen und Erfindungen). But they have discovered (erfunden), uncovered one technique, that of braiding and weaving. The unconscious motive of this “discovery”? Hiding, veiling a “defect of the genital organs”. So they discovered with a view to veiling. They have unveiled the means of veiling.
44 The paradoxical logic of the mean entails that we stop short of the mean (which thereby itself becomes excessive), and therefore always remain (in fact, but transcendentally in fact, if I can put it that way) in plurality or dispersion. I want to say that it is this irreducible residue of plurality that constitutes the political as such, as inherently plural – it would be easy to show that this is also what opens the polis to its outside, as one state in a plurality of states, just as, at the other end of the question of plurality, as it were, this would be what opens ethics to politics, opens the dual face-to-face already to the third party (and therefore all the others, where ‘tout autre est tout autre’, of the political45), and the connivance of this motif of plurality with the concept of democracy that motivates its deconstructive survival, for example in the work of Derrida.
A Hedonist Manifesto: The Power to Exist (Insurrections: Critical Studies in Religion, Politics, and Culture) by Michel Onfray