mecaniqueuniverselle.net : aller à la page d'accueil

The pleasure of building

The tiny ecstasies

Lucian FreudSexual enjoyment, an ad for ecstasy

The builder man, overall, can neither hope nor love bliss. It is biologically designed to work. It needs to build, create, act. His impulses and desires, are too powerful for his favorite spiritual pleasures ecstasy. Its trends are too strong for that cherishes contemplation. That's why we prefer action and adventure, the effects of asceticism.

This is the " cunning of reason " referred to the philosophy of Hegel.

As it will still be necessary to improve the world, desires prevail on ecstasy. The drives have the advantage of " enlightenment " and " mindfulness."

The paradox between being and want to be

This configuration psychic leads "man builder" in a paradoxical situation. Internally, we all want peace, serenity, tranquility, therefore bliss. But the power of our instincts and thirst of our desires demand to be sated. These impulses then prevent us access to contemplative ecstasy.

The need to build

The desire to dominate, to enrich themselves, or by conquest know, constantly pushing us to action. The thirst for love, money or recognition, we compelled to act. All these desires built the modern world. Their perpetuation, leads to perfection. In other words, human actions gradually lead humanity towards serenity and peace.

A double scheme

The desire for happiness and love and fear of suffering are the engines of man builder. For this double ploy the creative principle requires us to shape humanity in a definite direction. In the sense of bliss. And so, gradually, happiness, serenity and peace, constantly decreases the strength of our desires. This decrease impulses develops our consciousness. What makes our neural system, more suitable for the ecstatic experience. QED In the next chapter, devoted to happiness, we will try to enter the blissful state of mind. We will rely on it for ecstatic experiences of philosophers and sages. Those ascetics and saints of different spiritualities.

2001

five additional arguments