By Michel Onfray

Michael Onfray passionately defends the opportunity 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 knowing a extra speedy, moral, and embodied existence. He then lays the basis 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 smooth 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 good, hedonistic ethics that enlarges at the paintings of the recent Atheists to advertise a pleased method of our lives during this, our in simple terms, international.

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

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Hyppolite a opéré sur la philosophie hégélienne : si la philosophie doit bien commencer comme discours absolu, qu’en est-il de l’histoire et qu’est-ce que ce commencement qui 29 L’ordre du discours commence avec un individu singulier, dans une société, dans une classe sociale, et au milieu des luttes ? Ces cinq déplacements, en conduisant au bord extrême de la philosophie hégélienne, en la faisant sans doute passer de l’autre côté de ses propres limites, convoquent tour à tour les grandes figures majeures de la philosophie moderne que Jean Hyppolite n’a pas cessé d’affronter à Hegel : Marx avec les questions de l’histoire, Fichte avec le problème du commencement absolu de la philosophie, Bergson avec le thème du contact avec le non-philosophique, Kierkegaard avec le problème de la répétition et de la vérité, Husserl avec le thème de la philosophie comme tâche infinie liée à l’histoire de notre rationalité.

Hyppolite en faisait sur fond d’un horizon infini, une tâche sans terme : toujours levée tôt, sa philosophie n’était point prête de s’achever jamais. Tâche sans terme, donc tâche toujours recommencée, vouée à la forme et au paradoxe de la répétition : la philosophie, comme pensée inaccessible de la totalité, c’était pour J. Hyppolite ce qu’il pouvait y avoir de répétable dans l’extrême irrégularité de l’expérience ; c’était ce qui se donne et se dérobe comme question sans cesse reprise dans la vie, dans la mort, dans la mémoire : ainsi le thème hégélien de l’achèvement sur la conscience de soi, il le transformait en un thème de l’interrogation répétitive.

C’est par une traduction, celle de la Phénoménologie de l’esprit, qu’il avait donné à Hegel cette présence ; et que Hegel lui-même est bien présent en ce texte français, la preuve en est qu’il est arrivé aux Allemands de le consulter pour mieux comprendre ce qui, un instant au moins, en devenait la version allemande. Or de ce texte, J. Hyppolite a cherché et a parcouru toutes les issues, comme si son inquiétude était : peut-on encore philosopher là où Hegel n’est plus possible ? Une philosophie peut-elle encore exister et qui ne soit plus hégélienne ?

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