Vanguard
hedonist.


 

The
man
as
god.



Roberto
Vassallo






Vanguard
hedonist.




Make
an
“digital
Ego”




Why
put
up
an
ego
at
the
expense
of
digital
material.
The
reasons
apparently
many
are

reduced
to
only
two.
The
first
is
the
most
obvious
being
finally
themselves,
or
rather
what
you

have
always
wanted
to
be,
the
second
is
the
appearance
or
the
Dionysian
ego
gratification.

Whether
one
or
the
other
are
essential,
as
is
the
material
expression
of
the
supremacy
on

themselves,
and
also
as
a
manifestation
and
fulfillment
of
the
ego.
Being
as
we
have
always

wanted
to
be
and
now
we
can
look
not
only
by
developing
a
self
(or
ego
multi
digital).
I

disagree
with
those
who
radically
changes
everything
themselves,
it
shows
a
reluctant
self‐
esteem.
Each
of
us
has
something
that
works
and
then
something
else
that
works
not,

everything
is
to
understand
what
does
not
function
and
operate
a
change
of
course
for
the

better.
In
an
age
where
image
based
on
the
appearance
plays
a
dominant
role,
and
where
no

one
is
exempt
from
adjustments
of
any
kind.
The
hedonist
digital
appropriates
elements
of

"makeover"
now
accessible
to
all.
The
network
provides
many
natural
resources
for
the

fulfillment
of
the
ego.
Instruments,
accessories,
and
not
least
the
social
network.
The
reality
is

sparing
of
stimuli
because
surges
in
a
wall
made
of
preconceptions
and
false
freedom.
True

freedom
lies
in
being,
in
appearance,
in
the
fulfillment
of
the
senses
and
the
search
of
the

ephemeral,
the
complacency,
to
seek
the
pleasure
to
himself,
to
enjoy
oneself
and
others
and

are
therefore
well
performances
impromptu
naked
bodies
grace
and
beauty,
agility
and

power
nano
spares
no
eyes,
sublime
demonstration
of
human
perfection
and
primary

condition
of
existence.


Hedonism


From
the
greek
pleasure,
enjoyment,
is,
in
a
general
sense,
any
doctrine
that
puts
the
pleasure,

however
understood,
and
in
accordance
with
the
ultimate
goal
of
human
activity,
making
it

consist
of
the
value
itself
of
the
moral
good.
Hedonism
is
a
derivative
in
the
field
of
empiricism

epistemology
ethics:
in
fact
denied
to
human
knowledge
can
reach
beyond
the
facts
of

experience,
the
absolute
values
of
a
spiritual
(God,
soul,
good,
etc..),
It
follows
logically

impossible,
or
at
least
it
was
inappropriate
to
ask
these
supposed
values
as
the
foundation

and
norm
of
the
moral
life
and
happiness,
and
it
is
easy
to
replace
them
the
immediate
and

concrete
criterion
of
satisfaction,
pleasure,
enjoyment
of
the
individual
actions
are
able
to

provide
the
individual.
Hedonism,
that,
strictly
speaking,
distinct
from
other
similar
ethical

systems
such
as
utilitarianism
and
hedonism.




Hedonism
appears
systematically
in
Western
philosophy
with
Aristippus
(435‐360),
the

founder
of
Cyrenaica.
Materialize
the
concept
of
good
was
somewhat
indeterminate
in

Socrates,
Aristippus
the
bias
towards
the
individual
enjoyment,
understood
still
fairly
broad

sense,
as
the
fulfillment
of
any
desire
or
tension
of
the
soul:
all
pleasures
are
good,
whatever

the
source
and
the
object;
criterion
of
preference
is
only
their
greater
degree
of
refinement

and
intensity,
which
is
just
the
second
Aristippus,
the
pleasures
of
sense,
in
the
immediate

concreteness
of
the
present
moment.
The
virtue
of
the
wise
is
not
that
the
art
of
pleasure,
ie
to

obtain
the
greatest
possible
enjoyment,
pleasure
and
mastery
while
following
as
the
only
and

supreme
rule
of
action
(cf.
Diogo.
Laert.,
II,
86
ff),
the
pleasure
is
desirable
and
good
for

himself.
The
principles
of
Aristippus,
carried
out
in
various
way
from
his
school,
reappearing

later
in
Epicureanism.
Even
Epicurus,
the
equation
is
good
=
pleasure,
evil
=
pain
in
the
search

of
pleasure
and
thus
escape
the
pain
is
the
supreme
end
of
life
and
standard
of
happiness

(Diogenes
Laertius,
X,
128).
But
Epicurus
among
the
best
self‐esteem
in
those
pleasures
of
a

spiritual,
however,
to
find
they
must
be
discerning,
preferring
those
that,
in
relation
to
the

near
and
distant
consequences
are
likely
to
obtain
greater
sum
of
enjoyment
(cf.
Epist.

Menoeceus
A,
128‐30).
Even
if
it
is
a
pain
to
be
found
among
a
greater
pleasure.
The
ethical

system
of
Epicurus
looks
like
an
anticipation
of
Bentham's
moral
arithmetic.




The
address
hedonistic,
taken
by
some
trends
of
the
Renaissance
(Valle)
lives
on,
albeit
in

different
forms,
empirical‐materialistic
systems
of
modern
philosophy.
Main
representatives:

Gassendi,
Helvetius,
Diderot,
Holbach,
Feuerbach,
and
folded
utilitarian,
Bentham,
James
and

John
Stuart
Mill,
Spencer.
In
the
latter
currents
are
sometimes
introduced
(Stuart
Mill),
in

disagreement
with
the
general
principles
of
the
system,
the
criteria
for
qualitative

discrimination
between
different
classes
of
pleasures
(Utilitarism,
chap.
2:
3rd
ed.,
London

1867,
pp.
11
ff.
).
Note
that
hedonism
is
the
basis
of
Marxist
social
system
and,
as
a
practical

way
of
life,
widespread
in
today's
society,
depending
also
on
the
culture
of
modern
philosophy

largely
oriented
toward
the
metaphysical
skepticism
and
denial
of
the
transcendent.




Ethics
hedonistic,
essentially
negative,
he
makes
the
mistake
of
ignoring
the
fundamental

highest
values
of
human
life
that
are
the
indispensable
basis
of
a
moral
objective.
The
total

reduction
of
ethical
good
pleasure
is
in
contrast
with
the
more
immanent
needs
of
the
human

spirit
which
laws
and
regulations,
prior
to
the
profit
and
immediate
gratification,
is
the

primary
duty,
expressing
absolute
moral
order
within
which
his
actions
precisely
because

personal
and
spiritual,
it
must
fit.
The
pleasure
and
profit,
understood
in
their
most

comprehensive
sense,
and
that
Christian
ethics
is
not
intended
to
deny,
but
they
represent
an

element
of
the
concomitant
and
consequent
morality,
but
constitute
the
essence,
except
to

deny
morality
in
as
such.
In
fact,
the
hedonism,
with
its
substantial
negation
of
the
values
of

honesty,
obligation,
law,
virtue,
makes
it
impossible
to
objectively
valid
standard
of
good
and

evil,
thus
resolving
in
denial
of
morality
itself.
This
is
reduced
to
a
mere
calculation
of

selfishness
in
which
everything
is
judged
and
accepted
according
to
the
immediate
benefit,

and
even
the
noblest
action
required
by
duty,
or
suggested
by
a
desire
for
goodness
and

perfection,
forgiveness,
as
such,
any
their
meaning
and
value.




Ugo
Viglino


Source:
www.paginecattoliche.it




The
search
for
the
pleasure
lies
in
the
fulfillment
of
the
self
el'avanguardia
hedonistic
suited

to
this
dire
need.
The
final
cult
of
his
own
beauty
that
comes
together
as
an
obsession,
the

worship
of
the
'I'
as
the
ultimate
goal
the
desire
to
be
dreams,
but
the
selfish
hedonist
living
in

symbiosis
with
his
ego
is
never
enough
in
itself
let
alone
be
sufficient
others.
Like
a
god
sitting

on
his
ivory
pedestal
waiting
to
be
coveted
and
longed
for,
never
will
be
granted
to
any

individual
(and
perhaps
even
to
himself)
for
fear
that
even
a
drop
of
his
"precious
self"
may
be

less
its
urge
to
self
complacency.
playback
if
the
infinite
repetition
of
his
being
digital,

exaltation.
The
act
of
recreation
and
replicate
indefinitely
through
a
simple
click,
digital

photography
and
fertile
seed
of
self
replication.
And
this
is
how
the
new
self‐congratulatory,

aware
of
their
ambiguous
nature,
human
and
divine
lightly
give
themselves
to
the
world,

praising
them
deities.
Well
said
Andy
Warhol
"everyone
is
entitled
to
five
minutes
of
fame"

and
no
matter
how
far
reaching
it,
the
important
thing
is
then
keep
it.
The
gods
were
created

to
bear
the
sins
of
humans,
gods
change
with
changing
times
and
trends,
adapt
to
new

requirements
of
society,
are
subject
to
mutations.
Even
in
the
digital
age
man
creates
and

destroys
gods,
how
to
create
and
destroy
myths,
creates
and
destroys
itself
in
a
vicious
circle

in
which
all
players
we
like
it
or
not.






The
man
as
god.

















That's
reflected
in
his
incessant
search
for
the
man
through
his
being
and
becomes
a
god.
Art

has
always
been
trying
to
exorcise
what
you
do
not
know,
consistent
with
our
desires,

restoring
human,
that
is,
portraying
him
with
our
features,
reported
similar
to
what
you

would
like
to
appear
that
is
immortal.



The
painting
above,
where
Caravaggio
portrays
allegorical
in
the
likeness
of
the
god
Bacchus

in
my
opinion,
is
an
obvious
example.


Dionisio
for
the
ancient
Greeks
and
Bacchus
for
the
Romans:
‐
"represents
that
energy
is

natural
that
the
effect
of
heat
and
humidity,
bearing
the
fruit
of
the
plants
to
full
maturity."
It

was
therefore
seen
as
a
beneficent
deity
to
men
on
which
depended
the
gifts
that
nature

offered:
among
them,
the
wealth,
culture,
social
order
and
civil.
But
as
this
energy
tends
to

disappear
during
the
winter,
the
imagination
of
ancient
times
tended
to
conceive
of
a

Dionysus
suffering
and
persecuted.
"



A
god
as
young
as
he
wrote
Ovid
in
his
Metamorphoses,
a
vengeful
deity
that
imposed
severe

punishments
that
do
not
follow
its
laws,
but
also
a
deity
friendly,
jovial,
carnal
and
sensual.



The
fruits
of
the
earth
exploding
in
their
beauty
and
flavor
is
the
youth
that
expresses
all
the

lush
eroticism
of
his
office
unconscious,
hymn
to
joy
hymn
to
life.
The
fruits
give
pleasure
to

the
sight,
touch,
taste
like
the
grapes
ripe
grape
is
transformed
into
wine,
a
symbol
of
joy
and

lust.
The
man
God
is
going
to
taste
the
freshly
picked
ripe
grain,
the
look
that
does
not
fix
the

viewer,
but
sexy
look
that
is
lost
into
space,
as
well
as
carnal
collection
as
is
the
position
to

defend
what
he
has
in
his
hand
but
also
to
attack,
straining
forward
to
the
fruits
that

symbolize
all
the
sins,
too
juicy
not
to
be
attracted
and
too
greedy
to
be
able
to
do
without.


So
even
a
god
can
exempt
themselves
from
sin,
but
being
a
god
because
that
in
itself
can

forgive
this
weakness.
To
the
man
is
god
to
accomplish
and
fulfill
himself
by
his
complacency

licit
or
illicit.
The
man
stands
in
divinity
to
challenge
God,
but
to
be
part
of
it,
a
breath,
a
blink

of
an
eye,
but
still
a
cell
God.








Art
as
expression
of
ego.




What
we
are
without
art,
without
the
aggravation
of
ourselves,
only
shadows
or
reflections
of

shadows
worse
scattered
in
the
dark
of
night.
Art
as
Baudelaire
said,
is
a
lighthouse
and
we

are
projected
to
add.
Inner
light
exaltation
of
beauty
but
also
the
exact
opposite
and
that
is
the

horror,
it
is
true
that
there
can
be
beauty
in
ugly.
Many
have
praised
this
momentary
state
of

affairs
that
is
the
horror,
the
ugliness
and
disgust.
Certainly
for
aesthetic
palates
of
these

words
may
merge
as
a
blasphemer
in
the
eyes
accustomed
to
beauty,
these
"visions"
may

cause
repulsion.
Black
is
the
opposite
of
white
and
yet
no
one
has
horror,
evil
threatens
good

and
despite
what
anyone
has
disgust,
sin
dominates
the
virtue,
however,
no
one
avoids
the

contrary,
it
seems
the
exact
opposite.



Is
often
precisely
what
we
dislike
or
alleged
that
attracts
us,
why
should
not
also
be
looking

for
what
is
not?
As
the
beauty
each
has
its
concept
and
thus
also
for
what
it
is
or
bad
it
looks.


The
art
is
beautiful
or
ugly,
the
art
tells
the
name
does
not
lend
itself
to
interpretation
or

discussion
is
accepted
for
what
it
is.


Art
is
the
expression
of
ego
that
manifests
itself
in
many
forms,
poetry,
stories,
painting,

drawing,
music
and
song,
art
is
the
architecture
of
the
universe
and
everything
our
eyes

accustomed
to
futility,
feel
and
perceived
as
such.


A
small
drop
of
rain
contains
in
itself
a
whole
world,
a
kaleidoscope
of
colors.