Hedonism Quotes

You can live to be a hundred if you give up all the things that make you want to live to be a hundred.

Punctuality is the thief of time

I finally figured out the only reason to be alive is to enjoy it.

I was drawn to all the wrong things: I liked to drink, I was lazy, I didn't have a god, politics, ideas, ideals. I was settled into nothingness; a kind of non-being, and I accepted it. I didn't make for an interesting person. I didn't want to be interesting, it was too hard. What I really wanted was only a soft, hazy space to live in, and to be left alone. On the other hand, when I got drunk I screamed, went crazy, got all out of hand. One kind of behavior didn't fit the other. I didn't care.

Money does not buy you happiness, but lack of money certainly buys you misery.

The only way to get rid of temptation is to yield to it. Resist it, and your soul grows sick with longing for the things it has forbidden to itself.

The paradox is that hedonism, the pursuit of pleasure for it's own sake, leads to anhedonia. Which is the inability to enjoy pleasure of any kind.

Traditional hedonism...was based on the direct experience of pleasure: wine, women and song; sex, drugs and rock 'n' roll; or whatever the local variant. The problem, from a capitalist perspective, is that there are inherent limits to all this. People become sated, bored...Modern self-illusory hedonism solves this dilemma because here, what one is really consuming are fantasies and day-dreams about what having a certain product would be like.

There’s Socialism and Communism and Capitalism and there’s Feminism and Hedonism, and there’s Catholicism and Bipedalism and Consumerism, but I think Narcissism is the system that means the most to me.

When enough is not enough, a Hedonist is born.

After the rings, the priest should just say, “Enjoy it, bing-bongs. Due to our brain’s tendency toward hedonic adaptation, you won’t feel quite this giddy in a few years. All right, where’s the pigs in a blanket? I’m outta here.

Nihilism, narcissism, and hedonism are natural results of the chaotic existential subjectivism popularized by the Left. If the hallmark of the baby boomers was rebellion, the hallmark of my generation is jadedness. Nothing really matters—we’re cosmically alone.

I exist only as a whole; my only claim is to be natural, and the pleasure I feel in an action, I take as a sign that I ought to do it.

Lust for possession and greed has ravaged the soul of humanity like a great cancer, metastasizing throughout society in the form of a nouveau post-human, consumer hedonism.

The present dominant values (xenophilia, cosmopolitanism, narcissistic individualism, humanitarianism, bourgeois economism, hedonism, homophilia, permissivenes, etc.) are actually anti-values - values of devirilising weakness, since they deplete a civilization's vital energies and weaken its defensive or affirmative capacities.

For optimists, human life never needs justification, no matter how much hurt piles up, because they can always tell themselves that things will get better. For pessimists, there is no amount of happiness—should such a thing as happiness even obtain for human beings except as a misconception—that can compensate us for life’s hurt. As a worst-case example, a pessimist might refer to the hurt caused by some natural or human-made cataclysm. To adduce a hedonic counterpart to the horrors that attach to such cataclysms would require a degree of ingenuity from an optimist, but it could be done. And the reason it could be done, the reason for the eternal stalemate between optimists and pessimists, is that no possible formula can be established to measure proportions and types of hurt and happiness in the world. If such a formula could be established, then either pessimists or optimists would have to give in to their adversaries.

It's draining, it's exhausting, it's hell... it's heaven. It's hedonism gone wild.

It is a mistake,” he said, “to suppose that the public wants the environment protected or their lives saved and that they will be grateful to any idealist who will fight for such ends. What the public wants is their own individual comfort.

I predict we will abolish suffering throughout the living world. Our descendants will be animated by gradients of genetically pre-programmed well-being that are orders of magnitude richer than today's peak experiences.

Which is better off, a lizard basking in the sun or a philosopher?

The moral climate of pathological self-absorption – hedonistic egotism – defines contemporary society.

The ongoing changes in the distribution of global power and mounting global strife make it all the more imperative that America not retreat into an ignorant garrison-state mentality or wallow in self-righteous cultural hedonism

We in our age are faced with a strange paradox. Never before have we had so much information in bits and pieces flooded upon us by radio and television and satellite, yet never before have we had so little inner certainty about our own being. The more objective truth increases, the more our inner certitude decreases. Our fantastically increased technical power, and each forward step in technology is experienced by many as a new push toward our possible annihilation. Nietzsche was strangely prophetic when he said, “We live in a period of atomic chaos…the terrible apparition…the Nation State…and the hunt for happiness will never be greater than when it must be caught between today and tomorrow; because the day after tomorrow all hunting time may have come to an end altogether.” Sensing this, and despairing of ever finding meaning in life, people these days seize on the many ways of dulling their awareness by apathy, by psychic numbing, or by hedonism. Others, especially young people, elect in alarming and increasing numbers to escape their own being by suicide.

Of the thousands who have paid homage to virtue, barely one has thought to inspect the pedestal on which it stands.

What did the Romans say? “De gustibus non est disputandum”: It is worthless to discuss personal taste. It is called 'personal' for a reason.

In Donald Trump, we have a frightening Venn diagram consisting of three circles: the first is extreme present hedonism; the second, narcissism; and the third, bullying behavior. These three circles overlap in the middle to create an impulsive, immature, incompetent person who, when in the position of ultimate power, easily slides into the role of tyrant, complete with family members sitting at his proverbial “ruling table.” Like a fledgling dictator, he plants psychological seeds of treachery in sections of our population that reinforce already negative attitudes.

By protecting our children from adversity, have we made them deathly afraid of it? By bolstering their self-esteem with false praise and a lack of real-world consequences, have we made them less tolerant, more entitled, and ignorant of their own character defects? By giving in to their every desire, have we encouraged a new age of hedonism?

There is nothing sadder than an aging hipster.

As he looked back upon man moving through History, he was haunted by a feeling of loss. So much had been surrendered! and to such little purpose!...Hedonism... was to teach man to concentrate himself upon the moments of a life that is but itself a moment.

The problem is hedonism. The problem is the preening vanity and selfishness of 'coming out,' of parading private inclinations, of a kind that repel normal people, as if those inclinations were, all by themselves, marks of authenticity and virtue, of suffering and oppression.

The Hedonistic Imperative outlines how genetic engineering and nanotechnology will abolish suffering in all sentient life. This project is ambitious but technically feasible. It is also instrumentally rational and ethically mandatory. The metabolic pathways of pain and malaise evolved only because they once served the fitness of our genes. They will be replaced by a different sort of neural architecture. States of sublime well-being are destined to become the genetically pre-programmed norm of mental health. The world's last aversive experience will be a precisely dateable event.

I decided that life rationally considered seemed pointless and futile, but it is still interesting in a variety of ways, including the study of science. So why not carry on, following the path of scientific hedonism? Besides, I did not have the courage for the more rational procedure of suicide.

The difference between egoistic hedonism and altruistic hedonism is but an adjective.

And yet, over the years I've met so many people like Jared who seem to be more at home, happier, living in a country not of their birth. ... Not political refugees, escaping a repressing regime, nor economic refugees, crossing a border in search of a better-paying job. The are hedonic refugees, moving to a new land, a new culture, because they are happier there. Usually hedonic refugees have an ephiphany, a moment of great clarity when they realize, beyond a doubt, that they were born in the wrong country.

Psychologists sometimes refer to this concept as the 'hedonic treadmill': the idea that we're always working hard to change our life situation, but we actually never feel very different.

With intermittent exposure to pain, our natural hedonic set point gets weighted to the side of pleasure, such that we become less vulnerable to pain and more able to feel pleasure over time.

How strange it is that the house of these hedonic stalwarts is filled with all the luxuries of life, right from plasma televisions to Swiss bank cheque books. So how will they notice the tonnes of food grains rotting in the northern belt?

On the information sheet in a New York hotel, I recently read: "Dear guest! To guarantee that you will fully enjoy your stay with us, this hotel is totally smoke-free. For any infringement of this regulation, you will be charged $200:' The beauty of this formulation, taken literally, is that you are to be punished for refusing to fully enjoy your stay . . . The superego imperative to enjoy thus functions as the reversal of Kant's "Du kannst, denn du soUstf" (You can, because you must ! ) ; it relies on a "You must, because you can ! " That is to say, the superego aspect of today's "nonrepressive" hedonism (the constant provocation we are exposed to, enjoining us to go right to the end and explore all modes of jouissance) resides in the way permitted jouissance necessarily turns into obligatory jouissance.

Hedonic adaptation, the tendency to quickly return to a baseline level of satisfaction, no matter what happens to us in life, is Mother Nature’s bait and switch. All sorts of life events we think would make us happier actually don’t, or at least they don’t for long.

...organized religion is no longer good news for most people, but bad news indeed. It set us up for the massive atheism, agnosticism, hedonism, and secularism we now see in almost all formerly Christian countries.

No, you don't feel it now. Some day, when you are old and wrinkled and ugly, when thought has seared your forehead with its lines, and passion branded your lips with itshideous fires, you will feel it, you will feel it terribly.Now, wherever you go, you charm the world. Will it always be so? . . . You have a wonderfully beautiful face, Mr. Gray. Don't frown. You have. And beauty is a form of genius-- is higher, indeed, than genius, as it needs no explanation. It is of the great facts of the world, like sunlight, or spring-time, or the reflection in dark waters of that silver shell we call the moon. It cannot be questioned. It has its divine right of sovereignty. It makes princes of those who have it.You smile? Ah! when you have lost it you won't smile. . . . People say sometimes that beauty is only superficial.That may be so, but at least it is not so superficial as thought is. To me, beauty is the wonder of wonders.It is only shallow people who do not judge by appearances. The true mystery of the world is the visible, not the invisible. . . . Yes, Mr. Gray, the gods have been good to you.But what the gods give they quickly take away. You have only a few years in which to live really, perfectly, and fully.When your youth goes, your beauty will go with it, and then you will suddenly discover that there are no triumphs left for you, or have to content yourself with those mean triumphs that the memory of your past will make more bitter than defeats.Every month as it wanes brings you nearer to something dreadful. Time is jealous of you, and wars against your lilies and your roses. You will become sallow, and hollow-cheeked, and dull-eyed. You will suffer horribly.... Ah! realize your youth while you have it. Don't squander the gold of your days,listening to the tedious, trying to improve the hopeless failure,or giving away your life to the ignorant, the common, and the vulgar. These are the sickly aims, the false ideals,of our age. Live! Live the wonderful life that is in you! Let nothing be lost upon you. Be always searching for new sensations. Be afraid of nothing. . . . A new Hedonism-- that is what our century wants. You might be its visible symbol.With your personality there is nothing you could not do.The world belongs to you for a season. . . . The moment I met you I saw that you were quite unconscious of what you really are, of what you really might be. There was so much in you that charmed me that I felt I must tell you something about yourself.I thought how tragic it would be if you were wasted. For there is such a little time that your youth will last--such a little time.The common hill-flowers wither, but they blossom again.The laburnum will be as yellow next June as it is now.In a month there will be purple stars on the clematis, and year after year the green night of its leaves will hold its purple stars. But we never get back our youth. The pulse of joy that beats in us at twenty becomes sluggish. Our limbs fail, our senses rot. We degenerate into hideous puppets, haunted by the memory of the passions of which we were too much afraid, and the exquisite temptations that we had not the courage to yield to. Youth! Youth! There is absolutely nothing in the world but youth!

I understand in retrospect that this was my first introduction to a conflict that dominates all our lives: the endless, irreconcilable conflict between the values of Athens and Jerusalem. On the one hand, very approximately, is the world not of hedonism but of tolerance of the recognition that sex and love have their ironic and perverse dimensions. On the other is the stone-faced demand for continence, sacrifice, and conformity, and the devising of ever-crueler punishments for deviance, all invoked as if this very fanaticism did not give its whole game away.

A little excitement and hedonism go a long way. But society would rather see you in the rat race until you’re 65 or 70, and then retire to live the “good life.” Bull manure. You must make your life exciting and easier now, not tomorrow.

The problem with pleasure is that it needs to be intermittent in order to retain its pleasantness.

С нелепото си поведение и мокасините си на бос крак (за да младее)Плейбой интернашънъл задава уместни въпроси : за какво служи любовта в цивилизацията на похотта? Защо ни трябва обременяващо семейство, щом въздигаме свободата във висша ценност? Какво е мястото на марала в хедонистично общество?Ако Бог е мъртъв, значи вселената е бордей, от който трябва да се възползвааме до пукване. Ако индивидът е цар, то егоизмът е единствената ни ценностна система.

To love love and not its meaning, hardens the heart in monstrous ways..." (The Rape Of The Swan) Footnote : A form of self-edification, infatuation, lust and the epitome of hedonism.

For the ambitious among us, once we reach our goal we soon formulate another to pursue. This is the hedonic treadmill. We continuously raise the bar for what we want or feel we need in order to be happy - and the hedonic treadmill spins faster with ambition. In other words, the downside to being ambitious is a constant sense of dissatisfaction with our achievements.

Erotic intimacy is the revelation of our memories, wishes, fears, expectations, and struggles within a sexual relationship. When our innermost desires are revealed, and are met by our loved one with acceptance and validation, the shame dissolves. It is an experience of profound empowerment and self-affirmation for the heart, body, and soul. When we can be present for both love and sex, we transcend the battleground of Puritanism and hedonism.

Expect the hedonic treadmill Take time to enjoy the journey towards your goal while also being mindful that achieving your goal will not fulfil you completely. Expect and understand that reaching your goal might make you happy - but only for a while. We continuously raise the bar for what we want or feel we need in order to be happy.

No. Hedonism has never been enjoyment, Shallan, but the opposite. They take the wonderful things of life and indulge until they lose savor. It’s listening to beautiful music, performed so loud as to eliminate all subtlety—taking something beautiful and making it carnal.

Men in the vehement pursuit of happiness grasp at the first object which offers to them any prospect of satisfaction, but immediately they turn an introspective eye and ask, ‘Am I happy?’ and at once from their innermost being a voice answers distinctly, ‘No, you are as poor and as miserable as before.' Then they think it was the object that deceived them and turn precipitately to another. But the second holds as little satisfaction as the first…Wandering then through life restless and tormented, at each successive station they think that happiness dwells at the next, but when they reach it happiness is no longer there. In whatever position they may find themselves there is always another one which they discern from afar, and which but to touch, they think, is to find the wished delight, but when the goal is reached discontent has followed on the way stands in haunting constancy before them.

They are all about romance, about life's excitement and adventure and it's essential sadness and transience. They savour everything both fine and bittersweet that life has to offer us - a stoical in the hedonism.

Getting wasted is never a waste of time.

I feel virtuous because my soul is at ease.

There are sufficient resources in the world for the needs of everybody, but not enough for the greed of even a significant minority.

The Bright Young People. The press love and hate them - they celebrate them, they vilify them, and they know full well that they would not shift nearly so many papers without them.

...travel is ultimately about creating a contrast with everyday life, thereby refreshing your mind and making time seem more spacious.

A fixation on happiness inevitably amounts to a never-ending pursuit of “something else”—a new house, a new relationship, another child, another pay raise. And despite all of our sweat and strain, we end up feeling eerily similar to how we started: inadequate. Psychologists sometimes refer to this concept as the “hedonic treadmill”: the idea that we’re always working hard to change our life situation, but we actually never feel very different.

The secret tugs at my sleeve. A child looking for attention. It is not a big secret. But it is not the only one either. “Strength in numbers” they say. For they are many. Many little things that – together – weigh tonnes. And take up space. And are quite noisy. The way only a lot of whispers can make noise. And they follow me. Little secrets of omission, desire, and denial. Of indulgence, hedonism, and exploration. Of peeves, passion, and deep-seated fear. Little secrets of despair and disrepair and prohibited thoroughfare.

Rich men still exist today, but more frequently than not they owe their fortune now directly or indirectly to the state. Hence, they are often more dependent on the state's continued favors more than people of far lesser wealth. They are typically no longer the heads of long established leading families but nouveaux riches. Their conduct is not marked by special virtue, dignity, or taste but is a reflection of the same proletarian mass-culture of present-orientedness, opportunism, and hedonism that the rich now share with everyone else; consequently, their opinions carry no more weight in public opinion than anyone else's.

But what I sincerely hope is that my life serves as a cautionary tale to the rich and poor alike; to anyone who’s living with a spoon up their nose and a bunch of pills dissolving in their stomach sac; or to any person who’s considering taking a God-given gift and misusing it; to anyone who decides to go to the dark side of the force and live a life of unbridled hedonism. And to anyone who thinks there’s anything glamorous about being known as a Wolf of Wall Street. BOOK I

I have a horror of rest; possessions encourage one to indulge in it, and there's nothing like security for making one fall asleep; I like life well enough to live it awake, and so, in the very midst of my riches, I maintain the sensation of a state of precariousness, by which means I aggravate, or at any rate intensify, my life. I will not say I like danger, but I like life to be hazardous, and I want it to demand at every moment the whole of my courage, my happiness, my health...

Consider an AI that has hedonism as its final goal, and which would therefore like to tile the universe with “hedonium” (matter organized in a configuration that is optimal for the generation of pleasurable experience). To this end, the AI might produce computronium (matter organized in a configuration that is optimal for computation) and use it to implement digital minds in states of euphoria. In order to maximize efficiency, the AI omits from the implementation any mental faculties that are not essential for the experience of pleasure, and exploits any computational shortcuts that according to its definition of pleasure do not vitiate the generation of pleasure. For instance, the AI might confine its simulation to reward circuitry, eliding faculties such as a memory, sensory perception, executive function, and language; it might simulate minds at a relatively coarse-grained level of functionality, omitting lower-level neuronal processes; it might replace commonly repeated computations with calls to a lookup table; or it might put in place some arrangement whereby multiple minds would share most parts of their underlying computational machinery (their “supervenience bases” in philosophical parlance). Such tricks could greatly increase the quantity of pleasure producible with a given amount of resources.

Today, Marxism and fascism have been replaced by only slightly subtler but no less spiritually seductive ideologies such as materialism, hedonism, and narcissism. This latter triumvirate mobilizes the spirit of most moderns, but in the end betrays them by failing to connect them to what is healing or innately satisfying. Without a “vertical” sense of participation in divinity, humankind is condemned to a sterile, “horizontal” existence, circling its own absurdity and ending in its own annihilation.

Abortion is often seen as a bad thing for society, a sign of hedonism, materialism, and hyperindividualism. I argue that, on the contrary, access to legal abortion is a good thing for society and helping a woman obtain one is a good deed. Instead of shaming women for ending a pregnancy, we should acknowledge their realism and self-knowledge. We should accept that it’s good for everyone if women have only the children they want and can raise well. Society benefits when women can commit to education and work and dreams without having at the back of their mind a concern that maybe it’s all provisional, because at any moment an accidental pregnancy could derail them for life.

Defined simply, narcissism means excessive self-preoccupation; pragmatism means excessive focus on work, achievement, and the practical concerns of life; and restlessness means an excessive greed for experience, an overeating, not in terms of food but in terms of trying to drink in too much of life...And constancy of all three together account for the fact that we are so habitually self-absorbed by heartaches, headaches, and greed for experience that we rarely find the time and space to be in touch with the deeper movements inside of and around us.

The best kind of pleasure comes from the indifference to pain … and pleasure.

I’m claiming the right to be unhappy.

Religious belief is an attempt to endow your life with deeper meaning and embed it in a positive metacontext—it is the deeply human attempt to finally feel at home. It is a strategy to outsmart the hedonic treadmill. On an individual level, it seems to be one of the most successful ways to achieve a stable state—as good as or better than any drug so far discovered. Now science seems to be taking all this away from us. The emerging emptiness may be one reason for the current rise of religious fundamentalism, even in secular societies. Yes,

You don't matter seems to fuel his every step, his every bite. So live as you please. He spent years riding a motorbike, drinks copious amounts of beer, and enters the water, whenever possible, with the belliest of flops. He seems to permit himself just one lie to constrain his otherwise voracious hedonism, to form a kind of moral code. While other people don't matter, either, treat them like they do.

they argue that belief in a transcendent being conveys a genetic advantage: that couples who follow one of the three religions of the Book and maintain patriarchal values have more children than atheists or agnostics. You see less education among women, less hedonism and individualism. And to a large degree, this belief in transcendence can be passed on genetically. Conversions, or cases where people grow up to reject family values, are statistically insignificant. In the vast majority of cases, people stick with whatever metaphysical system they grow up in. That’s why atheist humanism—the basis of any ‘pluralist society’—is doomed.

If it be a point of humanity for man to bring health and comfort to man, and especially to mitigate and assuage the grief of others, and by taking from them the sorrow and heaviness of life to restore them to joy, that is to say, to pleasure, why may it not then be said that nature does provoke every man to do the same to himself?

The role of love has been misunderstood for a long time. Love is not something we should do to be good or to make the world a better place out of some abstract moral responsibility, or because we should give up our hedonism. Connecting with energy feels like excitement, then euphoria, and then love. Finding enough energy to maintain that state of love certainly helps the world, but it most directly helps us. It is the most hedonistic thing we can do.

Repeatedly comparing our situation with that of others is a kind of sickness of the mind that brings much unnecessary discontent and frustration. When we have a new source of enjoyment or a new car, we get excited and feel that we are at the top of our game. But we soon get used to it and our excitement subsides; when a new model comes out we become unhappy with the one we have and feel that we can only be satisfied if we get the new one, especially if other people around us have it. We are caught on the “hedonic treadmill” — a concept coined by P. Brinkman and D. T. Campbell.7 While jogging on a treadmill, we need to keep running simply to remain in the same spot. In this case, we need to keep running toward acquiring more things and new sources of excitement simply to maintain our current level of satisfaction.

An ejaculation is a waste of nutrients, unless it leads to pregnancy … and intentionally.

If it does not come at the last to gladness, then to hell with it.

A true saying it is, ‘Desire hath no rest;‘ is infinite in itself, endless; and as one calls it, a perpetual rack, or horse-mill, according to Austin, still going round as in a ring.

I tend to imagine the self-regulating system like little gremlins hoping on the pain side of the balance to counteract the weight on the pleasure side. The gremlins represent the work of homeostasis, the tendency of any living system to maintain physiologic equilibrium. Once the balance is level, it keeps going, tipping an equal and opposite amount to the side of pain. In the 1970s social scientists Richard Solomon and John Corbett called this reciprocal relationship between pleasure and pain "The Opponent Process Theory". Any prolonged or repeated departure from hedonic or adaptive neutrality has a cost. That cost is an after-reaction, that is opposite in value to the stimulus, or as the old saying goes: "What goes up, must come down".

The world’s biggest religion is capitalism: money is our god, greed is our priest, banks are our temples, and shopping is how we express our worship. The world’s biggest cartel is politics: democracy is our god, elections are our priest, voting booths are our temples, and ballots are how we express our worship. The world’s biggest idol is stardom: celebrities are our gods, fame is our priest, tabloids are our temples, and applause is how we express our worship. The world’s biggest faith is hedonism: sex is our god, lust is our priest, brothels are our temples, and fornication is how we express our worship.

Self-poisoning for the attainment of mystical knowledge, ecstasy and congress with the spirits, we call 'The Poison Path'. This designation separates the mystical endeavor of transmutation from the vulgar dross of hedonism and criminal activity. Ours, therefore, is an Art of subtle discrimination, of observation and caution. Gnosis of the Poison Path arises not from the first matter of its toxin, , nor its mundane somatic effects, but in its Transmutation via the Art Magical to serve the Path of the Seeker.

The overwhelming noise we live with has made a fundamental pleasure like sex somehow less exciting, less satisfying, than it was for our libidinous forefathers and mothers. It seems to me that for sex and other pleasures to be enjoyed to the fullest, a certain contemplative quality to life must be present. If you doubt this imagine yourself for a moment having sex. Now imagine you wished to increase the pleasure you were feeling, feel it more intensely. What might you do? Well one of the things you'd probably do is close your eyes. What this does of course is shut out other stimuli. The visual quiet increases your sensual enjoyment and you concentrate more fully on the pleasure. The same is true for the removal of auditory noise as well. Well my feeling is that the average person has a much harder time doing this today than they would have decades ago. Today you close your eyes and shut off Television but the noise persists. It's part of our fabric now, our biology, and all other pleasures including sex are diminished as a result. We don't notice this derogation by the way and sex still feels great, don't get me wrong, but I think the difference is there nonetheless. Like the difference between seeing breasts when you're thirty as opposed to when you were thirteen.

There is a certain mysticism in the Christian's affirmation of the physical universe. There is a confidence that whatever is discovered conforms with Jesus Christ and is a manifestation of His will.

Some day, when you are old and wrinkled and ugly, when thought has seared your forehead with its lines, and passion branded your lips with its hideous fires, you will feel it, you will feel it terribly. Time is jealous of you, and wars against your lilies and your roses. You will become sallow, and hollow–cheeked, and dull–eyed. You will suffer horribly… Ah! realise your youth while you have it. Don’t squander the gold of your days, listening to the tedious, trying to improve the hopeless failure, or giving away your life to the ignorant, the common, and the vulgar. These are the sickly aims, the false ideals, of our age. Live! Live the wonderful life that is in you! Let nothing be lost upon you. Be always searching for new sensations. Be afraid of nothing… A new Hedonism—that is what our century wants.

There is no reason to be alarmed by benign, occasional, short-term hunger. Given base-level good health, you will not perish. You won’t collapse in a heap and need to be rescued by the cat. Your body is designed to go without food for longish periods, even if it has lost the skill through years of grazing, picking, and snacking. Research has found that modern humans tend to mistake a whole range of emotions for hunger.6 We eat when we’re bored, when we’re thirsty, when we’re around food (when aren’t we?), when we’re with company, or simply when the clock happens to tell us it’s time for food. Most of us eat, too, just because it feels good. This is known as hedonic hunger,

Text of pleasure: the text that contents, fills, grants euphoria; the text that comes from culture and does not break with it, is linked to a comfortable practice of reading. Text of bliss: the text that imposes a state of loss, the text that discomforts (perhaps to the point of a certain boredom), unsettles the reader's historical, cultural, psychological assumptions, the consistency of his tastes, values, memories, brings to a crisis his relation with language. Now the subject who keeps the two texts in his field and in his hands the reins of pleasure and bliss is an anachronic subject, for he simultaneously and contradictorily participates in the profound hedonism of all culture (which permeates him quietly under the cover of an "art de vivre" shared by the old books) and in the destruction of that culture: he enjoys the consistency of his selfhood (that is his pleasure) and seeks its loss (that is his bliss). He is a subject split twice over, doubly perverse.

Yes: there was to be, as Lord Henry had prophesied, a new Hedonism that was to recreate life and to save it from that harsh uncomely puritanism that is having, in our own day, its curious revival. It was to have its service of the intellect, certainly, yet it was never to accept any theory or system that would involve the sacrifice of any mode of passionate experience. Its aim, indeed, was to be experience itself, and not the fruits of experience, sweet or bitter as they might be. Of the asceticism that deadens the senses, as of the vulgar profligacy that dulls them, it was to know nothing. But it was to teach man to concentrate himself upon the moments of a life that is itself but a moment.

For most of human history, and for nearly all of the non-Western world prior to Western contact, freedom was, and for many still remains, anything but an obvious or desirable goal. Other values and ideals were, or are, of far greater importance to them—values such as the pursuit of glory, honor, and power for oneself or one’s family and clan, nationalism and imperial grandeur, militarism and valor in warfare, filial piety, the harmony of heaven and earth, the spreading of the “true faith,” nirvana, hedonism, altruism, justice, equality, material progress—the list is endless. But almost never, outside the context of Western culture and its influence, has it included freedom. Indeed, non-Western peoples have thought so little about freedom that most human languages did not even possess a word for the concept before contact with the West.

Righteousness brings happiness. Wickedness never does. If there were no God, no plan, no law, and no divine order, there would be no reason wickedness would not bring happiness. But it never does. The history of civilization is a testament that hedonism, perversion, brutality, corruption, and wickedness sow seeds of misery, sorrow, and destruction. It is not a quirk of evolution. It is evidence of a divinely appointed plan.12

I believe that a new philosophy will be created by those who were born after Hiroshima which will dramatically change the human condition. It will have these characteristics: (1) It will be scientific in essence and science-fiction in style. (2) It will be based on the expansion of consciousness, understanding and control of the nervous system, producing a quantum leap in intellectual efficiency and emotional equilibrium. (3) Politically it will stress individualism, decentralization of authority, a Iive-and-let-Iive tolerance of difference, local option and a mind-your-own-business libertarianism. (4) It will continue the trend towards open sexual expression and a more honest, realistic acceptance of both the equality of and the magnetic difference between the sexes. The mythic religious symbol will not be a man on a cross but a man-woman pair united in higher love communion. (5) It will seek revelation and Higher Intelligence not in formal rituals addressed to an anthropomorphic deity, but within natural processes, the nervous system, the genetic code, and without, in attempts to effect extra-planetary communication. (6) It will include practical, technical neurological psychological procedures for understanding and managing the intimations of union-immortality implicit in the dying process. (7) The emotional tone of the new philosophy will be hedonic, aesthetic, fearless, optimistic, humorous, practical, skeptical, hip. We are now experiencing a quiescent preparatory waiting period. Everyone knows something is going to happen. The seeds of the Sixties have taken root underground. The blossoming is to come.

Pretend you’re on wartime rations, and eat only the humblest of home cooking for a week – you’ll want to plan your meals and maybe do an initial shop for ingredients. Then make a date to go out for ice cream during this period.

The key difference between a geek and a critic is that a critic digs deep and tries to get behind the surface of things, for better or worse, while a geek is interested in his own hedonism, the thrill of discovery.A geek is expansive and associative and doesn’t necessarily care what a film or a scene ‘means’. It’s the difference between the encyclopaedia and the scholar. A critic likes an interesting association, a nice phrase; the geek admires the beau geste, a pulpy story and its codes of honour taken seriously. Tarantino rather combines those two roles. He is encyclopaedic but also interpretive. He is a human Rolodex of credits. His films are like stuffed overnight bags breaking at the seams. The Handel of filmmakers, he takes the whole of cinema as his resource. But he also provides new meanings, new interpretations of old moments by the way he recontextualizes them.

In so much firm, pleasure-loving flesh, we cannot find the merest trace of a moral nervous system. That explains the whole enigma of Casanova's subtle genius. Lucky man that he is, he has only sensuality, and lacks the first beginnings of a soul. Bound by no ties, having no fixed aim, restrained by no prudent considerations, he can move at a different tempo from his fellow mortals, who are burdened with moral scruples, who aim at an ethical goal, who are tied by notions of social responsibility. That is the secret of his unique impetus, of his incomparable energy.

When we combine the adaptation principle with the discovery that people’s average level of happiness is highly heritable,11 we come to a startling possibility: In the long run, it doesn’t much matter what happens to you. Good fortune or bad, you will always return to your happiness setpoint—your brain’s default level of happiness—which was determined largely by your genes. In 1759, long before anyone knew about genes, Adam Smith reached the same conclusion: In every permanent situation, where there is no expectation of change, the mind of every man, in a longer or shorter time, returns to its natural and usual state of tranquility. In prosperity, after a certain time, it falls back to that state; in adversity, after a certain time, it rises up to it.12 If this idea is correct, then we are all stuck on what has been called the “hedonic treadmill.”13 On an exercise treadmill you can increase the speed all you want, but you stay in the same place. In life, you can work as hard as you want, and accumulate all the riches, fruit trees, and concubines you want, but you can’t get ahead. Because you can’t change your “natural and usual state of tranquility,” the riches you accumulate will just raise your expectations and leave you no better off than you were before. Yet, not realizing the futility of our efforts, we continue to strive, all the while doing things that help us win at the game of life. Always wanting more than we have, we run and run and run, like hamsters on a wheel.

Christian Hedonism is a philosophy of life built on the following five convictions: The longing to be happy is a universal human experience, and it is good, not sinful. We should never try to deny or resist our longing to be happy, as though it were a bad impulse. Instead, we should seek to intensify this longing and nourish it with whatever will provide the deepest and most enduring satisfaction. The deepest and most enduring happiness is found only in God. Not from God, but in God. The happiness we find in God reaches its consummation when it is shared with others in the manifold ways of love. To the extent that we try to abandon the pursuit of our own pleasure, we fail to honor God and love people. Or, to put it positively: The pursuit of pleasure is a necessary part of all worship and virtue. That is: The chief end of man is to glorify God by enjoying Him forever.

Though he has watched a decent age pass by, A man will sometimes still desire the world. I swear I see no wisdom in that man. The endless hours pile up a drift of pain More unrelieved each day; and as for pleasure, When he is sunken in excessive age, You will not see his pleasure anywhere. - Choral Poem between Scenes V & VI, Oedipus at Colonus

We need to be those that revere Apollo, yet do not ignore Dionysus. We must give Dionysus his due, but always in a subordinate sense to Apollo. As things stand, we live in a primitive Dionysian world where Apollo scarcely gets a look in. We need an Apollonian world by day (work hard, intelligently, rationally and logically) and a Dionysian world by night (play hard, satisfying our deepest needs in sublimated, ritualistic, and staged ways, avoiding the horror of the untamed, bestial Dionysian).

Many things in this period have been hard to bear, or hard to take seriously. My own profession went into a protracted swoon during the Reagan-Bush-Thatcher decade, and shows scant sign of recovering a critical faculty—or indeed any faculty whatever, unless it is one of induced enthusiasm for a plausible consensus President. (We shall see whether it counts as progress for the same parrots to learn a new word.) And my own cohort, the left, shared in the general dispiriting move towards apolitical, atonal postmodernism. Regarding something magnificent, like the long-overdue and still endangered South African revolution (a jagged fit in the supposedly smooth pattern of axiomatic progress), one could see that Ariadne’s thread had a robust reddish tinge, and that potential citizens had not all deconstructed themselves into Xhosa, Zulu, Cape Coloured or ‘Eurocentric’; had in other words resisted the sectarian lesson that the masters of apartheid tried to teach them. Elsewhere, though, it seemed all at once as if competitive solipsism was the signifier of the ‘radical’; a stress on the salience not even of the individual, but of the trait, and from that atomization into the lump of the category. Surely one thing to be learned from the lapsed totalitarian system was the unwholesome relationship between the cult of the masses and the adoration of the supreme personality. Yet introspective voyaging seemed to coexist with dull group-think wherever one peered about among the formerly ‘committed’. Traditionally then, or tediously as some will think, I saw no reason to discard the Orwellian standard in considering modern literature. While a sort of etiolation, tricked out as playfulness, had its way among the non-judgemental, much good work was still done by those who weighed words as if they meant what they said. Some authors, indeed, stood by their works as if they had composed them in solitude and out of conviction. Of these, an encouraging number spoke for the ironic against the literal mind; for the generously interpreted interest of all against the renewal of what Orwell termed the ‘smelly little orthodoxies’—tribe and Faith, monotheist and polytheist, being most conspicuous among these new/old disfigurements. In the course of making a film about the decaffeinated hedonism of modern Los Angeles, I visited the house where Thomas Mann, in another time of torment, wrote Dr Faustus. My German friends were filling the streets of Munich and Berlin to combat the recrudescence of the same old shit as I read: This old, folkish layer survives in us all, and to speak as I really think, I do. not consider religion the most adequate means of keeping it under lock and key. For that, literature alone avails, humanistic science, the ideal of the free and beautiful human being. [italics mine] The path to this concept of enlightenment is not to be found in the pursuit of self-pity, or of self-love. Of course to be merely a political animal is to miss Mann’s point; while, as ever, to be an apolitical animal is to leave fellow-citizens at the mercy of Ideolo’. For the sake of argument, then, one must never let a euphemism or a false consolation pass uncontested. The truth seldom lies, but when it does lie it lies somewhere in between.

He paused, then, I behind him, arms locked around the powerful ribs, fingers caressing him. To lie with him, to lie with him, burning forgetful in the delicious animal fire. Locked first upright, thighs ground together, shuddering, mouth to mouth, breast to breast, legs enmeshed, then lying full length, with the good heavy weight of body upon body, arching, undulating, blind, growing together, force fighting force: to kill? To drive into burning dark of oblivion? To lose identity? Not love, this, quite. But something else rather. A refined hedonism. Hedonism: because of the blind sucking mouthing fingering quest for physical gratification. Refined: because of the desire to stimulate another in return, not being quite only concerned for self alone, but mostly so. An easy end to arguments on the mouth: a warm meeting of mouths, tongues quivering, licking, tasting. An easy substitute for bad slashing with angry hating teeth and nails and voice: the curious musical tempo of hands lifting under breasts, caressing throat, shoulders, knees, thighs. And giving up to the corrosive black whirlpool of mutual necessary destruction. - Once there is the first kiss, then the cycle becomes inevitable. Training, conditioning, make a hunger burn in breasts and secrete fluid in vagina, driving blindly for destruction. What is it but destruction? Some mystic desire to beat to sensual annihilation - to snuff out one’s identity on the identity of the other - a mingling and mangling of identities? A death of one? Or both? A devouring and subordination? No, no. A polarization rather - a balance of two integrities, changing, electrically, one with the other, yet with centers of coolness, like stars. And there it is: when asked what role I will plan to fill, I say “What do you mean role? I plan not to step into a part on marrying - but to go on living as an intelligent mature human being, growing and learning as I always have. No shift, no radical change in life habits.” Never will there be a circle, signifying me and my operations, confined solely to home, other womenfolk, and community service, enclosed in the larger worldly circle of my mate, who brings home from his periphery of contact with the world the tales only of vicarious experience to me.

Where were you yesterday?" "Yesterday? Where was I-let me see...." "I thought you took a powder." "Me? How could that be?" "You mean, you wouldn't run out on me?" Run out on fragrant, sexual, high-minded Ramona? Never in a million years. Ramona had passed through the hell of profligacy and attained the seriousness of pleasure. For when will we civilized beings become really serious? said Kierkegaard. Only when we have known hell through and through. Without this, hedonism and frivolity will diffuse hell through all our days. Ramona, however, does not believe in any sin but the sin against the body, for her the true and only temple of the spirit. "But you did leave town yesterday," said Ramona. "How do you know-are you having me tailed by a private eye?" "Miss Schwartz saw you in Grand Central with a valise in your hand." "Who? Ramona said, "Perhaps some lovely woman scared you on the train, and you turned back to your Ramona." "Oh..." said Herzog. Her theme was her power to make him happy. Thinking of Ramona with her intoxicating eyes and robust breasts, her short but gentle legs, her Carmen airs, thievishly seductive, her skill in the sack (defeating invisible rivals), he felt she did not exaggerate. The facts supported her claim. "Well, were you running away?" she said. "Why should I? You're a marvelous woman, Ramona." "In that case you're being very odd, Moses." "Well, I suppose I am one of the odder beasts." "But I know better than to be proud and demanding.” “Life has taught me to be humble." Moses shut his eyes and raised his brows. Here we go. "Perhaps you feel a natural superiority because of your education." "Education! But I don't know anything..." "Your accomplishments. You're in Who's Who. I'm only a merchant-a petit-bourgeois type." "You don't really believe this. Ramona." "Then why do you keep aloof, and make me chase you? I realize you want to play the field. After great disappointments, I've done it myself, for ego-reinforcement." "A high-minded intellectual ninny, square ..." "Who?" "Myself, I mean." She went on. "But as one recovers self-confidence, one learns the simple strength of simple desires.” “Please, Ramona, Moses wanted to say-you're lovely, fragrant, sexual, good to touch-everything. Ramona paused, and Herzog said, "It's true-I have a lot to learn.” Excerpt From: Bellow, Saul. “Herzog.” iBooks. This material may be protected by copyright.

Let us go and sit in the shade," said Lord Henry. "Parker has brought out the drinks, and if you stay any longer in this glare, you will be quite spoiled, and Basil will never paint you again. You really must not allow yourself to become sunburnt. It would be unbecoming." "What can it matter?" cried Dorian Gray, laughing, as he sat down on the seat at the end of the garden. "It should matter everything to you, Mr. Gray." "Why?" "Because you have the most marvellous youth, and youth is the one thing worth having." "I don't feel that, Lord Henry." "No, you don't feel it now. Some day, when you are old and wrinkled and ugly, when thought has seared your forehead with its lines, and passion branded your lips with its hideous fires, you will feel it, you will feel it terribly. Now, wherever you go, you charm the world. Will it always be so? ... You have a wonderfully beautiful face, Mr. Gray. Don't frown. You have. And beauty is a form of genius--is higher, indeed, than genius, as it needs no explanation. It is of the great facts of the world, like sunlight, or spring-time, or the reflection in dark waters of that silver shell we call the moon. It cannot be questioned. It has its divine right of sovereignty. It makes princes of those who have it. You smile? Ah! when you have lost it you won't smile.... People say sometimes that beauty is only superficial. That may be so, but at least it is not so superficial as thought is. To me, beauty is the wonder of wonders. It is only shallow people who do not judge by appearances. The true mystery of the world is the visible, not the invisible.... Yes, Mr. Gray, the gods have been good to you. But what the gods give they quickly take away. You have only a few years in which to live really, perfectly, and fully. When your youth goes, your beauty will go with it, and then you will suddenly discover that there are no triumphs left for you, or have to content yourself with those mean triumphs that the memory of your past will make more bitter than defeats. Every month as it wanes brings you nearer to something dreadful. Time is jealous of you, and wars against your lilies and your roses. You will become sallow, and hollow-cheeked, and dull-eyed. You will suffer horribly.... Ah! realize your youth while you have it. Don't squander the gold of your days, listening to the tedious, trying to improve the hopeless failure, or giving away your life to the ignorant, the common, and the vulgar. These are the sickly aims, the false ideals, of our age. Live! Live the wonderful life that is in you! Let nothing be lost upon you. Be always searching for new sensations. Be afraid of nothing.... A new Hedonism--that is what our century wants. You might be its visible symbol. With your personality there is nothing you could not do. The world belongs to you for a season.... The moment I met you I saw that you were quite unconscious of what you really are, of what you really might be. There was so much in you that charmed me that I felt I must tell you something about yourself. I thought how tragic it would be if you were wasted. For there is such a little time that your youth will last--such a little time. The common hill-flowers wither, but they blossom again. The laburnum will be as yellow next June as it is now. In a month there will be purple stars on the clematis, and year after year the green night of its leaves will hold its purple stars. But we never get back our youth. The pulse of joy that beats in us at twenty becomes sluggish. Our limbs fail, our senses rot. We degenerate into hideous puppets, haunted by the memory of the passions of which we were too much afraid, and the exquisite temptations that we had not the courage to yield to. Youth! Youth! There is absolutely nothing in the world but youth!