By Michel Onfray
Michael Onfray passionately defends the opportunity 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 figuring out a extra rapid, moral, and embodied lifestyles. He then lays the basis for either a thorough and optimistic politics of the physique that provides to debates over morality, equality, sexual kin, 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 life. Insisting that philosophy is a convention 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 recent Atheists to advertise a cheerful method of our lives during this, our simply, global.
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About the Author
Sergio Chejfec, initially from Argentina, has released a number of works of fiction, poetry, and essays. between his supplies and prizes, he has obtained fellowships from the Civitella Ranieri starting place in 2007 and the loo Simon Guggenheim starting place in 2000. His books were translated into French, German, and Portuguese. He teaches within the inventive Writing in Spanish software at NYU, and "My Worlds" is his first novel to be translated into English.
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Additional info for A Hedonist Manifesto: The Power to Exist (Insurrections: Critical Studies in Religion, Politics, and Culture)
E. from the fact that it isn’t represented as an object – it doesn’t follow that it isn’t presented to itself as a subject – viz. as either the agent of certain mental activities like thinking a certain content, or else, as the subject of certain mental episodes, like perceiving or remembering that P, with their own distinctive contents. It is important to notice that even if sometimes the phenomenology is passive, because, for instance, a subject is aware of himself as having a perception or an emotion that occurs to him and isn’t subject to his own will, it remains that he is thereby aware of himself enjoying that specific mental state – even though as its recipient, as it were, rather than as its agent.
Relative to one’s own grounds – and hold that in abnormal metaphysical and epistemic conditions the relevant identification component could be moved from the background to the subject’s own grounds for his judgment, and thus make the latter liable to error through misidentification after all. 15 Either way, the crucial point is that an identification component is being allowed to be part of the background presuppositions of one’s judgment. For, no matter whether we take a liberal or a more conservative view on error through misidentification – allowing for two kinds of it, or just for one – it is the presence of such an identification component in the background presuppositions of one’s judgment that allows us to account for 15 Notice, however, that the role of the identification component, contrary to usual cases of error through misidentification, is not to ground an otherwise ungrounded self-ascription.
For a fuller treatment of the distinction between individuation and identification, see Evans 1982: 179–91 and ch. 7 (although he doesn’t make use of the label ‘individuation’ and simply talks of the various immediate – that is, unmediated by any identity judgment – ways in which we can gain and store information about ourselves which allow us to have the first-person concept). See also my 2001, ch. 4. Hence, self-ascriptions such as ‘I remember that p’ based on one’s occurrent memories and not selfascriptions of past properties based on those memories’ possibly first-personal contents.
A Hedonist Manifesto: The Power to Exist (Insurrections: Critical Studies in Religion, Politics, and Culture) by Michel Onfray