"Psychic corpus dissonance," meaning the bodily pleasure of unusually warm weather, coupled with concern that weather patterns are deeply amiss.
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Really, MysteryVibe's presence at IFA just underscores how Europeans are way less puritanical when it comes to using technology for bodily pleasure.
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Their conversation, serene and joyful, led them to the conclusion that no bodily pleasure, no matter how great, could ever match the happiness of the saints.
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"De rerum natura" actually proposes an apathetic, anesthetized calm that is as incompatible with empathy, compassion, affection, bodily pleasure, or joyful happiness as it is with pain.
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I feel bodily pleasure writing about it, knowing that I didn't have to deal with a fact-check and call where someone turned on me and said horrible things that they would take back later when they read the final piece.
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"Aponia" () means the absence of pain, and was regarded by the Epicureans to be the height of bodily pleasure. As with the other Hellenistic schools of philosophy, the Epicureans believed that the goal of human life is happiness. The Epicureans defined pleasure as the absence of pain (mental and physical), and hence pleasure can only increase until the point in which pain is absent. Beyond this, pleasure cannot increase further, and indeed one cannot rationally seek bodily pleasure beyond the state of aponia.
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Calliphon (or Callipho, ; 2nd century BC) was a Greek philosopher, who probably belonged to the Peripatetic school and lived in the 2nd century BC.Fortenbaugh, W., White S., (2002), Lyco of Troas and Hieronymus of Rhodes, Page 119. Transaction Publishers He is mentioned several times and condemned by Cicero as making the chief good of man to consist in a union of virtue () and bodily pleasure (, ), or, as Cicero says, in the union of the human with the beast.Cicero, de Finibus, ii. 6, 11, iv.
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For Hegesias, Cyrenaic hedonism was simply the least irrational strategy for dealing with the pains of life. For Theodorus, the goal of life is mental pleasure not bodily pleasure, and he placed greater emphasis on the need for moderation and justice. He was also famous for being an atheist. To some extent these philosophers were all trying to meet the challenge laid down by Epicureanism, and the success of Epicurus was in developing a system of philosophy which would prove to be more comprehensive and sophisticated than its rivals'.
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Although sensual pleasure was also present in early Christianity, as seen in the writings of Irenaeus, the doctrines of the former Manichaean Augustine of Hippo led to the broad repudiation of bodily pleasure in both life and the afterlife. Ali ibn Sahl Rabban al-Tabari defended the Quranic description of paradise by asserting that the Bible also implies such ideas, such as drinking wine in Gospel of Matthew. Defamatory images of Muhammad, derived from early 7th century depictions of Byzantine Church,Reeves, Minou, and P. J. Stewart. 2003. Muhammad in Europe: A Thousand Years of Western Myth-Making.
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For Freud, sexuality is linked from the very beginning to an object of fantasy. However, “the object to be rediscovered is not the lost object, but its substitute by displacement; the lost object is the object of self- preservation, of hunger, and the object one seeks to re-find in sexuality is an object displaced in relation to that first object.” This initial scene of fantasy is created out of the frustrated infants’ deflection away from the instinctual need for milk and nourishment towards a phantasmization of the mothers’ breast, which is in close proximity to the instinctual need. Now bodily pleasure is derived from the sucking of the mother's breast itself.
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For the Rationalist philosopher René Descartes, virtue consists in the correct reasoning that should guide our actions. Men should seek the sovereign good that Descartes, following Zeno, identifies with virtue, as this produces a solid blessedness or pleasure. For Epicurus the sovereign good was pleasure, and Descartes says that in fact this is not in contradiction with Zeno's teaching, because virtue produces a spiritual pleasure, that is better than bodily pleasure. Regarding Aristotle's opinion that happiness depends on the goods of fortune, Descartes does not deny that these goods contribute to happiness, but remarks that they are in great proportion outside one's own control, whereas one's mind is under one's complete control.
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Due to her upbringing in an educated, literary household, Coignard was well acquainted with the popular literary authors and modes of the early modern period, and her work shows the influence of writers such as Luis de Granada, Guillaume du Bartas, and Pierre de Ronsard.Larsen and Winn, 171 and 172. There is some modern debate as to the extent of the popular Petrarchist influence on Coignard's work, for she was well entrenched in the literary mores of the timeLarsen and Winn, 172. and often employed the romantic descriptors characteristic of that style, but her poetry resoundingly rejected the sinful Petrarchan focus on bodily pleasure, instead focusing on the eternal divine pleasures of the soul.
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He argues that this makes it clear that pleasure is good. He rejects the argument of Speusippus that pleasure and pain are only different in degree because this would still not make pleasure, bad, nor stop it, or at least some pleasure, even from being the best thing. Aristotle focuses from this on to the idea that pleasure is unimpeded, and that while it would make a certain sense for happiness (eudaimonia) to be a being at work that is unimpeded in some way, being impeded can hardly be good. Aristotle appeals to popular opinion that pleasure of some type is what people aim at, and suggests that bodily pleasure, while it might be the most obvious type of pleasure, is not the only type of pleasure.
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He points out that if pleasure is not good then a happy person will not have a more pleasant life than another, and would have no reason to avoid pain.1153b Chapter 14 first points out that any level of pain is bad, while concerning pleasure it is only excessive bodily pleasures that are bad. Finally, he asks why people are so attracted to bodily pleasures. Apart from natural depravities and cases where a bodily pleasure comes from being restored to health Aristotle asserts a more complex metaphysical reason, which is that for humans change is sweet, but only because of some badness in us, which is that part of every human has a perishable nature, and "a nature that needs change [..] is not simple nor good".
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His works about human passion and emotion would be the basis for the philosophy of his followers (see Cartesianism), and would have a lasting impact on ideas concerning what literature and art should be, specifically how it should invoke emotion. Humans should seek the sovereign good that Descartes, following Zeno, identifies with virtue, as this produces a solid blessedness or pleasure. For Epicurus the sovereign good was pleasure, and Descartes says that, in fact, this is not in contradiction with Zeno's teaching, because virtue produces a spiritual pleasure, that is better than bodily pleasure. Regarding Aristotle's opinion that happiness depends on the goods of fortune, Descartes does not deny that this good contributes to happiness but remarks that they are in great proportion outside one's own control, whereas one's mind is under one's complete control.
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Dante shown holding a copy of the Divine Comedy, next to the entrance to Hell, the seven terraces of Mount Purgatory and the city of Florence, with the spheres of Heaven above, in Michelino's fresco Early criticism came from Christian authors, many of whom viewed Islam as a Christian heresy or a form of idolatry and often explained it in apocalyptic terms. Islamic salvation optimism and its carnality was criticized by Christian writers. Islam's sensual descriptions of paradise led many Christians to conclude that Islam was not a spiritual religion, but a material one. Although sensual pleasure was also present in early Christianity, as seen in the writings of Irenaeus, the doctrines of the former Manichaean Augustine of Hippo led to broad repudiation of bodily pleasure in both life and the afterlife.
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