By Ross Abbinnett

This exact and interesting research argues that the Western predicament with attaining happiness might be understood by way of its dating to the political ideologies that experience emerged because the Enlightenment. to take action, each one bankruptcy examines where that happiness occupies within the building of ideologies that experience shaped the political terrain of the West, together with liberalism, postmodernism, socialism, fascism, and faith. all through, Hegel's phenomenology, Nietzsche's family tree, and Derrida's account of deconstruction as reactions to modernization are used to teach that the politics of happiness are regularly a conflict of basic rules of belonging, overcoming, and moral accountability. Stressing that the idea that of happiness lies on the origin of political pursuits, the ebook additionally appears at its position within the present worldwide order, reading the emergence of such principles as affective democracy that problem the traditional notions of privatized, acquisitive happiness.
Written in a transparent demeanour, the paintings will entice political idea scholars and researchers trying to find a serious and old account of latest debates in regards to the nature of happiness and beliefs.

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Extra resources for Politics of Happiness: Connecting the Philosophical Ideas of Hegel, Nietzsche and Derrida to the Political Ideologies

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Yet the ethical position that Fukuyama derives from Kojève’s reading of Hegel is conjoined with a libertarian concept of the value of free subjectivity. Fukuyama argues that the generally higher levels of prosperity achieved by liberal democratic societies are not accidental, and that these societies’ recognition of the diverse and unequal abilities of each individual citizen has been the decisive factor in their domination of the world economy (Fukuyama, 1992: 235–44). So, while it is true that religious conflicts, wealth inequalities, and political repression continue to distort the ideal functioning of the global market, it is also the case, according to Fukuyama, that the unity of freedom and happiness established in liberal democratic societies will, in the long run, overcome the perverse satisfactions of all other political regimes.

Once the last enclaves of fascism, socialism, and theocracy succumb to the rational satisfactions of the market, man will settle into the happy complacency that Fukuyama calls the end of history. The technological networks through which money, knowledge, and information are Liberalism and the Uses of Desire 41 distributed will attain their maximum efficiency, every individual will be able to realize his or her productive potential, and all the technological resources of the world will be dedicated to the happiness of man as such (Fukuyama, 1992: 314).

Such attempts to make isothymia, or material equality, the principle of social organization, however, are doomed to failure. For the infinite number of differences obtaining among discrete individuals will always render impossible the effort to suppress their expression as innovative activity. It is nature, in other words, that restores thymotic striving to post-historical man, as the sheer spontaneity of individual difference will always return to the totality of the planned society. The desire for recognition therefore is a natural desire that belongs to the essence of humanity, and when this has become uncoupled from the struggle for subsistence, ‘thymotic individuals begin to search for other kinds of contentless activities that can win them recognition’ (Fukuyama, 1992: 319).

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