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...
Read or Download Le désir d'être un volcan (Journal hédoniste, tome 1) PDF
Best philosophy books
Being-in-the-World is a consultant to 1 of the main influential philosophical works of this century: department I of half one in every of Being and Time, the place Martin Heidegger works out an unique and robust account of being-in-the-world which he then makes use of to floor a profound critique of conventional ontology and epistemology. Hubert Dreyfus's observation opens the best way for a brand new appreciation of this hard thinker, revealing a rigorous and illuminating vocabulary that's imperative for conversing in regards to the phenomenon of global. The ebook of Being and Time in 1927 grew to become the educational global on its head. seeing that then it has develop into a touchstone for philosophers as assorted as Marcuse, Sartre, Foucault, and Derrida who search a substitute for the rationalist Cartesian culture of western philosophy. yet Heidegger's textual content is notoriously dense, and his language turns out to encompass unnecessarily barbaric neologisms; to the neophyte or even to these schooled in Heidegger concept, the result's usually incomprehensible. Dreyfus's method of this daunting booklet is easy and pragmatic. He explains the textual content via common examples drawn from way of life, and he skillfully relates Heidegger's principles to the questions on being and brain that experience preoccupied a new release of cognitive scientists and philosophers of brain. Hubert L. Dreyfus is Professor of Philosophy at the collage of California, Berkeley.
This targeted booklet demanding situations the conventional contrast among eros, the affection present in Greek proposal, and agape, the affection attribute of Christianity. concentrating on a couple of vintage texts, together with Plato's Symposium and Lysis, Aristotle's Ethics and Metaphysics,, and recognized passages in Gregory of Nyssa, Origen, Dionysius the Areopagite, Plotinus, Augustine, and Thomas Aquinas, the writer indicates that Plato's account of eros isn't based on self-interest.
Ludwig Wittgenstein and Martin Heidegger are of the main important--and of the main difficult--philosophers of the 20 th century, indelibly influencing the process continental and analytic philosophy, respectively. In Groundless Grounds, Lee Braver argues that the perspectives of either thinkers emerge from a basic try and create a philosophy that has allotted with every little thing transcendent in order that we can be chuffed with the human.
Supporting scholars and researchers familiarize yourself with the paintings of this compelling yet usually baffling philosopher, this introductory consultant surveys the impression and carrying on with effect of the paintings of Friedrich Nietzsche on glossy eu thought.
Interpreting Nietzsche explores how essentially the most very important thinkers of the twentieth century have answered to the legacy of his writings. each one bankruptcy specializes in how Nietzsche's paintings has been learn via such significant figures as:
Martin HeideggerJacques DerridaGiles DeleuzeLuce IrigarayGianni Vattimo
Encouraging scholars to take their reviews additional, every one bankruptcy additionally contains annotated courses to extra fundamental and secondary interpreting.
- A Critical Appraisal of Karl Olivecrona's Legal Philosophy
- Methodology, Epistemology, and Philosophy of Science: Essays in Honour of Wolfgang Stegmüller on the Occasion of His 60th Birthday, June 3rd, 1983
- Interpreting Avicenna: Science And Philosophy In Medieval Islam: Proceedings Of The Second Conference Of The Avicenna Study Group (Islamic Philosophy, Theology and Science)
- Universal Exception
Additional info for Le désir d'être un volcan (Journal hédoniste, tome 1)
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.