Search results for ""Author Pascal Bruckner""

‘Islamophobia’ is a term that has existed since the nineteenth century. But in recent decades, argues Pascal Bruckner in his controversial new book, it has become a weapon used to silence criticism of Islam. The term allows those who brandish it in the name of Islam to ‘freeze’ the latter, making reform difficult. Whereas Christianity and Judaism have been rejuvenated over the centuries by external criticism, Islam has been shielded from critical examination and has remained impervious to change. This tendency is exacerbated by the hypocrisy of those Western defenders of Islam who, in the name of the principles of the Enlightenment, seek to muzzle its critics while at the same time demanding the right to chastise and criticize other religions. These developments, argues Bruckner, are counter-productive for Western democracies as they struggle with the twin challenges of immigration and terrorism. The return of religion in those democracies must not be equated with the defence of fanaticism, and the right to religious freedom must go hand in hand with freedom of expression, an openness to criticism, and a rejection of all forms of extremism. There are already more than enough forms of racism; there is no need to imagine more. While all violence directed against Muslims is to be strongly condemned and punished, defining these acts as ‘Islamophobic’ rather than criminal does more to damage Islam and weaken the position of Muslims than to strengthen them.

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Since the beginning of the 21st century, global warming, terrorism, the pandemic and now the war in Ukraine have created a widespread feeling that the world is an increasingly dangerous place. In response to this situation, it is understandable that many people are inclined to retreat to the safety of their home the last refuge and safeguard against the savagery of the outside world. But the home is not just a shelter: it is a space that supplants and replaces the world, a wired cocoon that gradually renders any journey to the outside world superfluous. From our couch, we can enjoy remotely the pleasures once offered by the cinema, the theatre and the café. Everything, from food to love to art, can be delivered to your door. Armed with a smartphone and a Netflix account, why would anyone risk life and limb to venture out to the cinema? Compulsory confinement, the nightmare of the pandemic years, seems to have been replaced by voluntary self-confinement. Fleeing from the cities, wo

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‘Islamophobia’ is a term that has existed since the nineteenth century. But in recent decades, argues Pascal Bruckner in his controversial new book, it has become a weapon used to silence criticism of Islam. The term allows those who brandish it in the name of Islam to ‘freeze’ the latter, making reform difficult. Whereas Christianity and Judaism have been rejuvenated over the centuries by external criticism, Islam has been shielded from critical examination and has remained impervious to change. This tendency is exacerbated by the hypocrisy of those Western defenders of Islam who, in the name of the principles of the Enlightenment, seek to muzzle its critics while at the same time demanding the right to chastise and criticize other religions. These developments, argues Bruckner, are counter-productive for Western democracies as they struggle with the twin challenges of immigration and terrorism. The return of religion in those democracies must not be equated with the defence of fanaticism, and the right to religious freedom must go hand in hand with freedom of expression, an openness to criticism, and a rejection of all forms of extremism. There are already more than enough forms of racism; there is no need to imagine more. While all violence directed against Muslims is to be strongly condemned and punished, defining these acts as ‘Islamophobic’ rather than criminal does more to damage Islam and weaken the position of Muslims than to strengthen them.

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Today we like to think that marriage is a free choice based on love: that we freely choose whom to marry and that we do so, not so much for survival or social advantage, but for love. The invention of marriage for love inverted the old relationship between love and marriage. In the past, marriage was sacred, and love, if it existed at all, was a consequence of marriage; today, love is sacred and marriage is secondary. But now marriage appears to be becoming increasingly superfluous. For the past forty years or so, the number of weddings has been declining, the number of divorces exploding and the number of unmarried individuals and couples growing, while single-parent families are becoming more numerous. Love has triumphed over marriage but now it is destroying it from inside. So has the ideal of marriage for love failed, and has love finally been liberated from the shackles of marriage? In this brilliant and provocative book Pascal Bruckner argues that the old tension between love and marriage has not been resolved in favour of love, it has simply been displaced onto other levels. Even if it seems more straightforward, the contemporary landscape of love is far from euphoric: as in the past, infidelity, loss and betrayal are central to the plots of modern love, and the disenchantment is all the greater because marriages are voluntary and not imposed. But the collapse of the ideal of marriage for love is not necessarily a cause for remorse, because it demonstrates that love retains its subversive power. Love is not a glue to be put in the service of the institution of marriage: it is an explosive that blows up in our faces, dynamite pure and simple.

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The planet is sick. Human beings are guilty of damaging it. We have to pay. Today, that is the orthodoxy throughout the Western world. Distrust of progress and science, calls for individual and collective self-sacrifice to ‘save the planet’ and cultivation of fear: behind the carbon commissars, a dangerous and counterproductive ecological catastrophism is gaining ground. Modern society’s susceptibility to this kind of thinking derives from what Bruckner calls “the seductive attraction of disaster,” as exemplified by the popular appeal of disaster movies. But ecological catastrophism is harmful in that it draws attention away from other, more solvable problems and injustices in the world in order to focus on something that is portrayed as an Apocalypse. Rather than preaching catastrophe and pessimism, we need to develop a democratic and generous ecology that addresses specific problems in a practical way.

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Happiness today is not just a possibility or an option but a requirement and a duty. To fail to be happy is to fail utterly. Happiness has become a religion--one whose smiley-faced god looks down in rebuke upon everyone who hasn't yet attained the blessed state of perpetual euphoria. How has a liberating principle of the Enlightenment--the right to pursue happiness--become the unavoidable and burdensome responsibility to be happy? How did we become unhappy about not being happy--and what might we do to escape this predicament? In Perpetual Euphoria, Pascal Bruckner takes up these questions with all his unconventional wit, force, and brilliance, arguing that we might be happier if we simply abandoned our mad pursuit of happiness. Gripped by the twin illusions that we are responsible for being happy or unhappy and that happiness can be produced by effort, many of us are now martyring ourselves--sacrificing our time, fortunes, health, and peace of mind--in the hope of entering an earthly paradise. Much better, Bruckner argues, would be to accept that happiness is an unbidden and fragile gift that arrives only by grace and luck. A stimulating and entertaining meditation on the unhappiness at the heart of the modern cult of happiness, Perpetual Euphoria is a book for everyone who has ever bristled at the command to "be happy."

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Money is an evil that does good, and a good that does evil. It inspires hymns to the prosperity it enables, manifestos about the poor it leaves behind, and diatribes for its corrosion of morality. In The Wisdom of Money, one of the world’s great essayists guides us through the rich commentary that money has generated since ancient times—both the passions and the resentments—as he builds an unfashionable defense of the worldly wisdom of the bourgeoisie.Bruckner begins with the worshippers and the despisers. Sometimes they are the same people—priests, for example, who venerate the poor from within churches of opulence and splendor. This hypocrisy endures in our secular world, he says, not least in his own France, where it is de rigueur even among the rich to feign indifference to money. It is better to speak plainly about money in the old American fashion, in Bruckner’s view. A little more honesty would allow us to see through the myths of money’s omnipotence but also the dangers of the aristocratic, ideological, and religious systems of thought that try to put money in its place. This does not mean we should emulate the mega-rich with their pathologies of consumption, competition, and narcissistic philanthropy. But we could do worse than defy three hundred years of derision from novelists and poets to embrace the unromantic bourgeois virtues of work, security, and moderate comfort. It is wise to have money, Bruckner tells us, and wise to think about it critically.

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The planet is sick. Human beings are guilty of damaging it. We have to pay. Today, that is the orthodoxy throughout the Western world. Distrust of progress and science, calls for individual and collective self-sacrifice to ‘save the planet’ and cultivation of fear: behind the carbon commissars, a dangerous and counterproductive ecological catastrophism is gaining ground. Modern society’s susceptibility to this kind of thinking derives from what Bruckner calls “the seductive attraction of disaster,” as exemplified by the popular appeal of disaster movies. But ecological catastrophism is harmful in that it draws attention away from other, more solvable problems and injustices in the world in order to focus on something that is portrayed as an Apocalypse. Rather than preaching catastrophe and pessimism, we need to develop a democratic and generous ecology that addresses specific problems in a practical way.

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Why are we fascinated by mountains? These outcrops of rock were once considered unsightly, something to be avoided at all costs, but, since Rousseau, they have been contrasted with our corrupt cities and viewed as serene enclaves of beauty and relaxation. But why climb to the summit only to come back down again? Why does the toil of climbing convert into joy? What metaphysics of the absolute is playing out here – what challenge does climbing pose to time and ageing, to fearful panic, to the brush with danger which leads to conquest? It’s not faith that elevates mountains – it’s mountains that elevate our faith in challenging us to overcome them. These hooded majesties crush some people while exalting others. For the latter, climbing means being born again, reaching a state of exhilaration. Being seized by exhaustion upon arriving at the summit is akin to casting your eyes upon paradise. Is it the stinging cold, the wind so strong that it almost knocks you down, or is it higher powers that speak to us in this mixture of terror and beauty? A child of the mountains who spent his youth in Austria and Switzerland, Pascal Bruckner has special ties to the subject of this book: the further he climbs, the more he reconnects to his past. In sparkling and sensual prose, Bruckner’s paean to the majesty of mountains weaves together things seen and things read, childhood memories, literature and philosophy, interlaced with reflections on life, ageing and the unrivalled beauty of an ecosystem that we are in danger of destroying.

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Fascism, communism, genocide, slavery, racism, imperialism--the West has no shortage of reasons for guilt. And, indeed, since the Holocaust and the end of World War II, Europeans in particular have been consumed by remorse. But Pascal Bruckner argues that guilt has now gone too far. It has become a pathology, and even an obstacle to fighting today's atrocities. Bruckner, one of France's leading writers and public intellectuals, argues that obsessive guilt has obscured important realities. The West has no monopoly on evil, and has destroyed monsters as well as created them--leading in the abolition of slavery, renouncing colonialism, building peaceful and prosperous communities, and establishing rules and institutions that are models for the world. The West should be proud--and ready to defend itself and its values. In this, Europeans should learn from Americans, who still have sufficient self-esteem to act decisively in a world of chaos and violence. Lamenting the vice of anti-Americanism that grips so many European intellectuals, Bruckner urges a renewed transatlantic alliance, and advises Americans not to let recent foreign-policy misadventures sap their own confidence. This is a searing, provocative, and psychologically penetrating account of the crude thought and bad politics that arise from excessive bad conscience.

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There is one fundamental thing that has changed in our societies since 1950: life has got longer. Over the last few generations, 20 or 30 years have been added to the duration of our lives. But after the age of 50, human beings experience a kind of suspension: no longer young, not really old, they are, as it were, weightless. It is a reprieve that leaves life open like a swinging door. The increase in life expectancy is a tremendous step forward that upsets everything: relations between generations, patterns of family life, the very meaning of our identity and our destiny. This reprieve is both exciting and frightening. The deadlines are getting shorter, the possibilities are shrinking, but there are still discoveries, surprises and upsetting love affairs. Time has become a paradoxical ally: instead of killing us, it carries us forward. What to do with this ambiguous gift? Is it only a question of living longer or living more intensely? To continue along the same path or to branch out and start again? What about remarriage, a new career? How to avoid the weariness of living, the melancholy of the twilight years, how to get through great joys and great pains? Nourished by both reflections and statistics, drawing on the sources of literature, the arts and history, this book proposes a philosophy of longevity based not on resignation but on resolution. In short, an art of living this life to the full. Is there not a profound joy in being alive at the age when our ancestors already had one foot in the grave? This book is dedicated to all those who dream of a new spring in the autumn of life, and want to put off winter as long as they can.

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The sexual revolution is justly celebrated for the freedoms it brought--birth control, the decriminalization of abortion, the liberalization of divorce, greater equality between the sexes, women's massive entry into the workforce, and more tolerance of homosexuality. But as Pascal Bruckner, one of France's leading writers, argues in this lively and provocative reflection on the contradictions of modern love, our new freedoms have also brought new burdens and rules--without, however, wiping out the old rules, emotions, desires, and arrangements: the couple, marriage, jealousy, the demand for fidelity, the war between constancy and inconstancy. It is no wonder that love, sex, and relationships today are so confusing, so difficult, and so paradoxical. Drawing on history, politics, psychology, literature, pop culture, and current events, this book--a best seller in France--exposes and dissects these paradoxes. With his customary brilliance and wit, Bruckner traces the roots of sexual liberation back to the Enlightenment in order to explain love's supreme paradox, epitomized by the 1960s oxymoron of "free love": the tension between freedom, which separates, and love, which attaches. Ashamed that our sex lives fail to live up to such liberated ideals, we have traded neuroses of repression for neuroses of inadequacy, and we overcompensate: "Our parents lied about their morality," Bruckner writes, but "we lie about our immorality." Mixing irony and optimism, Bruckner argues that, when it comes to love, we should side neither with the revolutionaries nor the reactionaries. Rather, taking love and ourselves as we are, we should realize that love makes no progress and that its messiness, surprises, and paradoxes are not merely the sources of its pain--but also of its pleasure and glory.

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