Download Le désir d'être un volcan (Journal hédoniste, tome 1) by Michel Onfray PDF

By Michel Onfray

Ce magazine, rigoureusement libertin - au sens où Montaigne définit le libertinage comme l. a. "faculté d'aller ici, puis là" -, répond à toutes sortes de questions bizarres. En voici l. a. liste, non exhaustive. Les pauvres peuvent-ils être libertins ? Quelles leçons sur les hommes un chat peut-il donner ? Que disent les prostituées aux philosophes ? Mondrian aide-t-il à comprendre Venise ? Que serait une philosophie du panache ? Que peut-on écrire du corps de son père ? Quelles mythologies comparées pour l'eau ou le Pétrus ? Quel écrivain désirait être un volcan ? Une érection peut-elle être un auxiliaire de connaissance ? Que veulent les femmes ? Le libertinage est-il toujours de droite ? remark peut-on aimer Diogène et de Gaulle ? Qu'est-ce qu'un philosophe libertin ? Voilà un florilège de questions, parmi d'autres...

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84). The ordinary souls of animals, however, have no capacity for self-knowledge, and so even though they are indestructible 10 INTRODUCTION they nevertheless do not enjoy immortality proper, as immortality requires the preservation of the individual personality or self. Leibniz's division of substances into rational souls and ordinary souls not only enabled him to sidestep the charge that he granted animals the same immortality as humans, but also provided an answer to a question muchdiscussed in Leibniz's day, namely how a person could be sure that her soul would be immortal.

But if all evil is indeed bound up with a greater good then one might suppose that this greater good can be demonstrated in at least some instances. But this Leibniz denied: For as it is true that there is an infinitely perfect God who has permitted evil, we must say with St. Augustine that he did it for a greater good, although it is beyond the forces of human reason to show a priori and in detail in what this good consists. For it is sufficient to know roughly and a posteriori that this must be the case, because evil actually happened and God exists (p.

Perhaps not surprisingly, Leibniz's confidence in the claim that our world is the best one possible has struck many as incredible. Among the most common objections is this one: our world would presumably be better if it contained less evil, and better still if it contained no evil at all, so the presence and quantity of evils in our world strongly suggests that our world is not best. Leibniz's response to this objection was to say that not a single evil could be removed from our world without detriment to the whole: 'We must believe that the mixture of evil has produced the greatest possible good: otherwise the evil would not have been permitted' (p.

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