DE BOTTON CONSOLATIONS OF PHILOSOPHY PDF

There Montaigne reported that he had counselled a friend with a similar problem. His friend had assumed that he should have unwavering rational control over his penis. What the friend needed to realise, advised Montaigne, was that impotence belonged to a broad range of sexual mishaps, neither very rare nor very peculiar. What is disturbing here is that de Botton needed the consolation of Montaigne to overcome his upset. Socrates gives us consolation for being unpopular; Epicurus offers consolation for frustration; Seneca helps us with money troubles; Montaigne with inadequacy, sexual and otherwise; and misanthropic old Schopenhauer is roped in to help with the sorrows of the broken-hearted. First, the obvious.

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There Montaigne reported that he had counselled a friend with a similar problem. His friend had assumed that he should have unwavering rational control over his penis. What the friend needed to realise, advised Montaigne, was that impotence belonged to a broad range of sexual mishaps, neither very rare nor very peculiar. What is disturbing here is that de Botton needed the consolation of Montaigne to overcome his upset.

Socrates gives us consolation for being unpopular; Epicurus offers consolation for frustration; Seneca helps us with money troubles; Montaigne with inadequacy, sexual and otherwise; and misanthropic old Schopenhauer is roped in to help with the sorrows of the broken-hearted. First, the obvious. But this is facile: if we need Socrates to help us arrive at this conclusion, we need more help than philosophy can supply. Next, the hopeless. But this is a fanciful, unconvincing argument: only if all romantic rejection can satisfactorily be accounted for in terms of the will-to-life can Schopenhauer possibly be consoling.

Worse, even if we accepted that the will-to-life was at the root of all sexual rejection, reading Schopenhauer would not help.

The moral de Botton draws is this: "It is consoling, when love has let us down, to hear that happiness was never part of the plan. Thirdly, the contradictory. In the chapter on Socrates, de Botton concludes in favour of reason. Later, influenced by Montaigne, he decides: "Misplaced confidence in reason is the wellspring of idiocy. De Botton is a Nietzschean recycler, insisting everything must be used in order that we lead fulfilled lives.

We must, he writes, "endeavour always to transform our tears into knowledge". Must we? Are tears only helpful to the extent that they promote cognition?

Is everything to be reduced to its use value? Here it shows only the uselessness of philosophy in helping us to lead the good life. How are we to be consoled for that?

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THE CONSOLATIONS OF PHILOSOPHY

Add to Cart About The Consolations of Philosophy From the internationally heralded author of How Proust Can Change Your Life comes this remarkable new book that presents the wisdom of some of the greatest thinkers of the ages as advice for our day to day struggles. Solace for the broken heart can be found in the words of Schopenhauer. The ancient Greek Epicurus has the wisest, and most affordable, solution to cash flow problems. A remedy for impotence lies in Montaigne. Seneca offers advice upon losing a job.

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The Consolations of Philosophy

Mikalrajas How will ancient writings continue to illuminate our lives? In a flash of inspiration, I thought of Nietzsche, the patron saint of difficulties. Dividing his work into six sections — each highlighting a different psychic ailment and the appropriate philosopher — de Botton offers consolation for unpopularity from Socrates, for not having enough money from Epicurus, for frustration from Seneca, for inadequacy from Montaigne, and for a broken heart from Schopenhauer the darkest of thinkers and yet, paradoxically, the most cheering. Amazon Giveaway allows you to run promotional giveaways in order to create buzz, reward your audience, and attract dd followers and customers. The Consolations of Philosophy — Wikipedia Because no one is able to produce a great work consolarions art without experience, nor achieve a worldly position immediately, nor be a great lover at the first attempt; and in the interval between initial failure and subsequent success, in the gap between who we wish one day to be and who we are at present, must come pain, anxiety, envy and hotton.

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The Consolations of Philosophy

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