Tag Archives: Spinoza’s conatus
Civilization’s Erotic Discontents
If you want to talk safely about the topic of sexual preferences, you must begin with the following disclaimer: “I don’t care what people do in …” In what? The privacy of their homes? Insofar as they’re old enough to … Continue reading →
Posted in Absolute Freedom and Terror, absurdism, academe, action, afterlife, agnosticism, alienation, American politics, anthropology, anti-semitism, appreciation, art, art of living, atheism, authenticity, autonomy, bad faith, beauty, Bible, Biblical God, bigotry, book reviews, books, bureaucracy, childhood, chivalry, Christianity, cities, class, conformism, contemplation, contradictions, cool, courage, courtship, cults, cultural politics, culture, desire, dialectic, erotic life, eternity, ethics, ethnicity, evil, existentialism, exploitation, faith, fashion, fatherhood, female power, femininity, feminism, filial piety, films, freedom, friendship, gender balance, glitterati, Gnosticism, guilt and innocence, health, Hegel, hegemony, heroes, hidden God, hierarchy, history, history of ideas, id, idealism, ideality, identity, ideology, idolatry, immorality, immortality, institutional power, Jesus, Jews, journalism, Judaism, law, legal responsibility, life and death struggle, literature, love, male power, martyrdom, masculinity, master, master/slave relation, memoir, memory, Messianic Age, mind control, modern women, modernism, moral action, moral evaluation, moral psychology, morality, mortality, motherhood, mysticism, Nihilism, nineteenth-century, non-violence, novels, ontology, oppression, pacifism, past and future, peace, Phenomenology of the Mind, philosophy, poetry, political, political movements, politics, politics of ideas, postmodernism, power, power games, presence, promissory notes, propaganda, psychology, public facade, public intellectual, race, racism, radicalism, reading, reductionism, relationships, religion, remembrance, Renaissance, repairing the culture, roles, romance, romantic love, romanticism, science, scientism, secular, seduction, self-deception, sex appeal, sexuality, slave, social climbing, social construction, social conventions, social ranking, sociobiology, spiritual journey, spiritual not religious, spirituality, status, status of women, suffering, terror, terrorism, the examined life, the problematic of men, the problematic of woman, the profane, the sacred, theism, theology, time, Truth, TV, twentieth century, twenty-first century, Utopia, victimhood, victims, violence, war, work, writing, Zeitgeist
|
Tagged adolescence and the popularity nightmare, adult credibility, bad faith about erotic desire, bad faith and eros, bad faith and erotic life, bad faith in argument, being asked to dance, boy-girl relations and patriarchy, Butler’s Bodies that Matter, Butler’s Gender Trouble, Butler’s Giving an Account of Oneself, capturing the moral high ground, civilization-authorized desire, civilization’s desire to live, civilization’s eros, civilization’s lack of desire to live, competition for erotic prestige, culture-authorized desire, desire to go on living, desire to persevere in one’s own being, disvaluing heterosexuality, disvaluing homosexuality, eros and civilization, eros in history, eros in the state and the individual, erotic bad faith, erotic desire, erotic discontent, erotic life as competitive, erotic playing field, erotic prestige, erotic rivalry, erotic safety, establishing credibility, feminist jargon, feminist passwords, feminist signals, feminist slogans, feminist theoretician, forms of oppression, fulfillment of bodily purpose, fulfillment of life purpose, heterosexual advantage in Western civilization, heterosexual advantages, heterosexual prestige, heterosexuality and homosexuality mutually disvaluing other sexualities, heterosexuality associated with oppression, homosexual competition, homosexual privilege in classical times, how to talk about private matters, indifference to what people do, internal and external erotic competitiveness, Judith Butler, lesbian social dancing, logical possibilities of sexual combinations, loss of desire to live, Nietzsche’s revaluation of values, non-standard erotic combinations, non-standard erotic possibilities, not being asked to dance, one way open-mindedness, oppression studies, outranking erotic rivals, patriarchy, patriarchy racism colonialism, philosophic facts of life, Plato’s republic, Plato’s state as the soul writ large, playing field in the game of life, popularity contest, pretending not to care, private life and public life, pulling moral rank, reality based discussion, reasons to live, restoring the desire to live, reviving the desire to live, rhetorical tactics in seduction, rhetorical tactics in sexual choice, rivalry between man-woman courtship and same-sex courtship, rivalry between same sex attraction and opposite sex attraction, rules of the game of life, same-sex monogamy, sexual preferences, social space for man/woman romance, Spinoza’s conatus, stakes in the game of life, the erotic territory, the game of life, the last shall be first, the trajectory of desire, there are no neutrals, trustworthiness in discussion, unfair erotic advantage, valuing non-heterosexuality, wallflower, Western Civilization, what people do in private
|
1 Comment
