By Michel Onfray
Les philosophes, c'est bien connu, n'aiment pas trop penser leur corps. On dirait que cela les gêne, perturbe leur réflexion. Mieux : dans le corps, le nez et le phallus semblent être les deux appendices auxquels l. a. culture philosophique réserve l. a. plus mauvaise half. Pourquoi ? Tel est l'objet de ce livre érudit, merveilleux d'humour et de sagesse. Michel Onfray montre en effet remark le nez et le phallus sont, pour les philosophes - de Socrate à Kierkegaard - les symptômes d'une animalité haïssable et indigne. Taine, Sartre, Marc Aurèle, Kant et bien d'autres sont alors convoqués devant un tribunal affectueux. Chaque fois, leur frayeur est analysée du aspect de vue de l'anecdote ou de los angeles biographie. Dans le même temps, Michel Onfray montre qu'il existe une autre culture philosophique - celle qui va des hédonistes grecs à Sade, des cyrénaïques à Fourier - qui, elle, imagine et glorifie le corps. C'est à cette culture que Michel Onfray rend ici hommage.
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Extra resources for L'art de jouir (Figures)
An account of this type of ‘agency’, ‘activity’, ‘substance-causality’ or ‘spontaneity’ in terms of a prior abstract notion of cause and a particular kind of prior state or event is thus I think impossible. 5. Summary of Results Reached So Far A number of abstract categories—that of a concrete individual; of a thing’s being a part of something; of order or organization; of one thing’s following another in a process; of a thing’s doing something— are all together determined or speciﬁed, or thrown into a higher gear, to yield the concepts: organism; organ, ‘part’ or ‘member’; vital order or organ-ization; life-process; and vital operation.
M. Nussbaum and A. Rorty (Oxford: Clarendon, 1992), pp. 185–193. 36 The R e p re se n tation of Life tion of a pine needle. It reﬂects the complicated organization of many different kinds of atoms into molecules and of molecules into complex structures. ” It is worth enquiring, though, how the intended notion of organization is supposed to work. Is it meant to cover the organization of parts in an animal, of parts in a car, of words on a page, of people in a factory, of molecules in a crystal? If the notion is so abstract, then I think we can have little reason to think that there is any one consistent measure of more-and-less in respect of it.
She seems to allow that the properties she retails are neither collectively sufﬁcient nor severally necessary for the ‘system’ that bears them to count as alive; are they meant to illustrate a system of ‘family resemblances’? And are we doing metaphysics or epistemology? She calls the properties “signs” of life, and speaks of how “we recognize a system as being alive”; but the inner tendency of such a list is surely toward a real deﬁnition, a metaphysical analysis, a teaching about ‘what life consists in’—in any case, something on the order of criteria, not symptoms.