FrontPage Magazine | Leftism: From Bloody Tragedy to Therapeutic Parody FrontPage Magazine In less than a decade, the New Left's embrace of hedonism and identity politics transformed it into a life-style choice and New Age cult for the affluent, pampered boomers rich enough to postpone adulthood indefinitely, and to avoid the consequences of ... |
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Leftism: From Bloody Tragedy to Therapeutic Parody - FrontPage Magazine
Aisling Franciosi and Synnove Karlsen star as Georgia and Holly in the new BBC3 drama
. Photograph: Mark Mainz/BBC/Balloon/Mark Mainz
It is well-known as the setting for gritty tales of drug addiction and deals gone wrong. But now a new drama will move away from the Edinburgh presented to cinemagoers in Trainspotting to explore the dark side of university life in Scotlands capital city.
Clique, a twisty tale of friendship, feminism, ambition and death, which arrives online on BBC3 details what happens when Scottish first-year students and best friends Holly and Georgia fall in with a group of wealthy and hedonistic older students and their outspoken mentor, a lecturer at the university. It paints a picture of the city as a party town for privileged southern students in which dark secrets lurk beneath the clinking champagne glasses and lighthearted chat.
The shows creator, 28-year-old Jess Brittain, admits she drew on her own experiences at college when writing the series. It did come out of having a slightly weird and not particularly satisfying university experience, she says. There have been some great university comedies, such as Fresh Meat, but its rare that you have something that looks at what a dramatic and torrid time this can be. Yet its amazing how many people when you ask them didnt actually have the best time at university. I wanted to write something that reflected that.
The result has been hailed as the new Skins, although Brittain, who cut her teeth on the cult teen show her brother Jamie Brittain and father Bryan Elsley were co-creators says that she sees it as a cross between Gossip Girl, The Secret History and The Prime of Miss Jean Brodie.
I went to Leeds rather than Edinburgh but, like my lead characters, I found myself embroiled with a very confident and self-assured group of girls from the south-east, and it was very discombobulating, she says.
A lot of the time that I was there Id feel as though I was in a music video or a Vice magazine article and it was terrifying. There was this sense of a high-gloss, unobtainable life and I wanted to capture that. Edinburgh seemed like the perfect setting because it also has a high proportion of wealthy and confident students from London and the south-east mixing with people from less privileged or more ordinary backgrounds, and as a city it just lends itself to that weird, otherworld thing.
The centre of Clique is the relationship between old friends Holly and Georgia and fellow first-year, Elizabeth, who find themselves drawn to charismatic economics lecturer Jude McDermid (Sherlock star Louise Brealey) and her tight-knit gang of high-achieving star students.
I wanted to capture the terrifying pressures that students are under now, that incredibly pressurised, ambitious and driven feeling that you have to have your shit together at all possible times, says Brittain.
Its come up five or six notches since I was there and I thought God, I had a shit time at uni not because I was under ridiculous amounts of pressure but because I failed socially. Now if youre one of those people like me who fails socially, theres also an additional pressure of well, youd better have decided what youre going to do once you leave, and didnt you do three internships in the summer before you came? And that also all feeds into the social pressure on women to look and be perfect. It seemed as though that would be interesting territory to explore.
The scenes that are most likely to cause controversy involve the ferocious Jude, a woman who dismisses modern feminism as so much clicktivism, and witheringly tells a student who suggests that women still suffer from sexism that they are the problem, thanks to all that moaning on Tumblr and making yourselves the victims. Her scenes are certain to provoke intense debate. Absolutely, admits Brittain. Its a tricky subject writing with any sort of feminist content at the moment. Obviously I am a feminist and thats something Im preoccupied by and interested in but I dont see Jude as a villain. She stands for a sort of response to the whole kind of unease and shame and frustration about not being able to express anything in the public sphere any more without it becoming incredibly heated. I really wanted to look at the thin line between feeling frustrated with how youre supposed to think and then being offered an alternative which can look very alluring but is not all that it seems.
She admits that she is braced for some backlash. I started writing Clique during a relatively quiet time, and then Trump happened and changed everything because a lot of women feel like they are at crisis point, she says. And that has made me slightly nervous that here I am suggesting some slightly controversial things or putting things out to have them discussed and what was a light conversation topic is now a danger point.
She is also keen to stress that Clique tells a very specific tale. Its a thriller, but its also about female friendship and of course if you write something about female friendship then it can rub people up the wrong way because they say, well, thats not my experience, she says. Im not saying this is everyones experience at university, but what I would hope is that it represents a type of insecurity about who you are and how you become an adult. That perpetual state of fuck, were adults, what do we do now? and the knowledge that you have to grow up and sort out who you are and try and go and get a job. I hope Clique captures how that feels.
Even if it does provoke a backlash, Brittain says shes ready for it. Writing for young people, you will never make anything they categorically all love, and thats a good thing because young people have incredibly high standards. Clique will be hated by a lot of people but also hopefully loved by a lot, and Id rather that than people went, hmm, I suppose its OK.
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Feminism, ambition, hedonism: drama explores lives of university's privileged - The Guardian
American LGBT writer Michelle Tea takes a leap from memoir to something a tad more explosive
Themes of identity, sexuality and addiction loom large as Tea attempts to write through her demons.
Book Title: Black Wave
ISBN-13: 978-1-908276-90-2
Author: Michelle Tea
Publisher: And Other Stories
Guideline Price: 10.0
For two decades the feminist and queer counter-culture writer Michelle Tea has documented her experiences in a variety of forms from memoir to essay to feature length films. While she is widely published in America, her new novel Black Wave is her first book for the UK and Ireland. Readers familiar with Teas writing will know to expect an intense and astute portrait of lives on the fringes. Themes of identity, sexuality and addiction loom large as Tea attempts to write through her demons.
This new book is a Generation X queer womans version of late 1990s San Francisco. A metaliterary novel with flashes of mysticism, it is an inventive and challenging read. Its 27-year-old protagonist Michelle Leduski wears no flowers in her hair. Bohemian living is fast disappearing under the gentrification of the city by the dot com millionaires. Even Michelles beloved Mission district is losing its edge. The Chameleon has closed, good cocaine is hard to come by, rents have soared. As she documents her drug-fuelled adventures around Valencia Street and its environs, Michelle seems like the last girl at the party. And as the city cleans itself up, Michelle is spiralling downward.
Her hedonism makes for an exhilarating first half, told with a third person omniscience that sardonically reflects on the mess. First to go is Michelles stable girlfriend Andy: Sometimes Michelle felt resentful toward Andy for being so moderate, for sipping some ridiculous fake drink like a daiquiri while Michelle got hammered on shots and cocaine. Beguiled at an open mic event by an 18-year-old poet, Michelle finds herself taking ever more risks for her highs, which end, unsurprisingly, at heroin.
As a published author, our narrator is adept at describing her experiences: Heroin was love, the generic of love, what you got if you couldnt afford the original. In a scene that will stay with readers, Michelle hits rock bottom after a binge, vomits on the street outside her apartment while she callously dismisses Andy, then trudges back up the dingy stairwell with years of grime sticking to her feet.
As with her acclaimed memoir writing, including Rent Girl, Valencia, and How to Grow Up, Tea paints a gritty picture of queer living. Fictional Michelle is from a working class family of two gay women her mothers Kym and Wendy and lives the penniless existence of a frustrated artist who dreams one day of saving a thousand dollars. Having already written a memoir on her life to date, Michelle finds she has little left to say and also worries about her invasion of privacy of her family and friends. Tea uses her background as a memoirist to bring Michelles character and writing difficulties to life. The first half of Black Wave reads like a lightly fictionalised autobiography with a fascinating look at a subculture.
Meditations on the femme and butch aesthetics are interesting and often funny. Elsewhere, the plight of gay teenagers is to the fore: To be a butch girl in high school, to be better at masculinity than all the men around you, and to be punished for it! Michelle ties her life decisions to her sexuality and struggles to find her identity: Being cast out of society early on made you see civilisation for the farce it was, a theatre of cruelty you were free to drop out of. Instead of playing along, you became a fuckup.
But this fuckup knows she has to grow up. Fearing that she has become an aging and hysterical femme who could not handle her cocaine, and realising her addiction to alcohol and drugs, Michelle heads south to her gay brother Kyle in LA, determined to clean up her act before the new millennium.
As luck would have it, her new life is to be a short one. The end of the world is fast approaching, which sees the novel take a mind-bending shift into the world of apocalyptic fiction. Time destabilises in an alternative America of poisoned mists, exploding planes and mass suicides, brought on by the alienation of modern life. It is a hugely inventive twist that takes the road-to-recovery storyline and literally smashes it to pieces. Dream synchronicity with perfectly matched lovers, bioluminescence and sex with Matt Dillon all feature as Michelles sobriety quietly takes effect in the background.
There is the sense that to escape from the world of San Francisco, everything as she knows it must end. At the start of Black Wave, Michelle was a poet, a writer, the author of a small book published by a small press that revealed family secrets, exposed her love life, and glamorized her recreational drug intake. By the novels end, the glamour of her former life has given way to a hard won peace that will see her through to the end of days.
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Black Wave review: From hedonism to the apocalypse - Irish Times
To outsiders, gay cruises are often seen as the pinnacle of hedonism within the community. After all, is there anything more gratifying than the idea of spending a week partying with hundreds of other gay men, all horny and ready to get down?
In his new feature length documentary, Dream Boat, director Tristan Ferland Milewski breaks down this stereotype through a frank yet surprisingly moving exploration of cruise life, telling unique stories that fly in the face of what one may expect. Of course, sex and alcohol play a role, but that's not the only reason why hordes of men fork out hard-earned money to take #gay cruises.
The protagonists who feature in Dream Boat represent a true array of different cultures and identities, including;
Each of these men cite different reasons for joining the 'Dream Boat', but ultimately, they're all striving to find their own identity, whether they define themselves through love with another or love for themselves.
Amidst the numerous and admittedly impressive bulge and ass shots that Milewski hones in on, Dream Boat takes time to introduce us to each of the main 'characters' in full, allowing them to feel comfortable enough to share their own personal struggles derived from living as gay men.
"My family didn't tolerate me."
Whether it's through specific cultural pressures or rejection from their families, each of the men who star in Dream Boat have a painful story to tell, humanising them far beyond the stereotypical hedonists that are often perceived to frequent gay cruises.
One particularly poignant conversation reveals a cruise attendee's fear of coming out to his mother, arguing that no pain would be greater than knowing that she could be alive somewhere in the world, refusing to converse with her son ever again.
Over the course of seven nights, the 'Dream Boat' holds increasingly more extravagant parties that become the focal point of Milewski's film. Tight close-ups of faces touching and bodies grinding reveal the euphoric allure of these trips in sumptuous detail, but there's more going on here than just an explosion of chiseled abs.
On the surface, casual sex is rife as made evident by the sea of used condoms left in the aftermath of one particularly raucous party. However, talk in the cabins focuses far more on the pursuit of love and the difficulties that gay men in particular face in this search.
"I think nobody wants to be lonely."
At one point, Dipankar explains how members of the gay community can be shallow and judgemental towards one another, claiming that only those with attractive bodies can succeed in love. Conversely though, and rather depressingly, Marek reveals that despite sculpting his muscles in a bid for attention, he finds it almost impossible to meet men who like him for who he is. Instead, the majority of would be partners would rather spend time counting his abs than getting to know him better as a person.
However, that doesn't mean audiences will drown in Dream Boat's tale of woe. If anything, Milewski's documentary is actually a rather uplifting affair, soaring on waves of joy and ecstasy. Judge the men who attend these cruises all you want because they don't care. Instead, Dream Boat takes great delight in exploring how each of these protagonists rise above their loneliness or insecurities, living their lives to the full.
Whether you're watching the men take part in a high heel race or dress up in drag as Sia, there are more than enough moments of levity here to remind us that people can only be truly happy once they embrace their own identities, regardless of how difficult that can be at times.
See also:
Like any community, the gay men who party on the Dream Boat have their fair share of positive and negative experiences, but Milewski's camera commendably takes the time to portray each of the protagonists with a frank honesty, one that is refreshingly free of judgement or pretence.
If you're excited to see Dream Boat, then you may also enjoy the work of Canadian director Xavier Dolan:
Ultimately, love is love. Anyone who wishes to be reminded of this beautiful fact in all its glory need look no further than Milewski's stunning documentary. Climb aboard for a film that openly explores issues of #LGBT identity and love through a wonderfully colorful and exultant microcosm of the gay community.
Check out the world premiere of Dream Boat as part of the official selection for Section Panorama Dokumente at the Berlinale And if you can't make it, watch out for the film's theatrical release this summer instead!
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Driving into Australias Rainbow Serpent festival we get the feeling were entering another world before weve even witnessed any of the boundless hedonism, wild costumes, art and heavy-hitting bass that are about to become our life for the next five days (if youre in it for the long haul, Mixmag did four).
Dust shrouds the car as we cut our way up a rocky dirt track towards the entrance as dry wheat-coloured hills dotted with gum trees and boulders create a stark landscape against the clear blue sky of summer in the Victorian bush. A single love heart dangles across the road shortly after tickets have been checked and wristbands placed marking the shift into the unknown for newcomers and a very special place for thousands who return each year.
Rainbow Serpent, or Rainbow, is the centerpiece of Australias bush doof scene (a term used locally to describe parties that shun the mainstream and happen deep in the natural environment away from capital cities), but the transformative festival has evolved to become much more since its early raving roots in the late 1990s. Theres still plenty of psy-trance, but these days youll find a very healthy dose of techno, progressive, melodic and feel-good house, disco, funk, breaks, minimal and more. All of this alongside traditional Aboriginal ceremonies, panel talks and guest speakers, workshops, performers and endless food stalls.
2017 marked the 20th anniversary of Rainbows first incarnation in a field near the town of Trentham, Victoria, in 1998. Now, more than 15,000 people from all over the world converge on sprawling farmland outside the tiny town of Lexton, about 150 kilometres northwest of Melbourne, at the end of January each year.
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Rainbow Serpent turns 20: a weekend of boundless hedonism - Mixmag
For an addict, things only become properly scary with the first futile attempts to stop: Barney Hoskyns. Photograph: Leszek Czerwonka/Getty Images
To this day I dont know why I said yes why I rolled up my sleeve and told my old friend: Do it. I cant say it was peer pressure. I harboured no secret longing to be a junkie. Youd think that, having just graduated with a first from Oxford, I might not have stuck my hand in this particular fire. In a moment of existential recklessness, I did it anyway.
The notion that I deserved to be happy simply because I was alive never occurred to me
Perhaps I had some sixth sense of what heroin would do for me: of how, temporarily, it would fill me and complete me and make nothing else matter very much. I did know, instantly, that Id always wanted to feel like this, as if suddenly there was an invisible forcefield around me. Id wanted to feel like this since I was a kid a skinny, shame-plagued schoolboy who could never tell you what he was feeling, because he didnt know.
I wasnt a wild child, madly acting out internal distress. Id tried to be good. But at my core I was loveless, ugly in my heart and soul. From the outside, it all looked respectable: the middle-class family, the businessman dad, the prep and public schools. Inside it was so different: without being able to name those things, I was bewildered and alone, and crippled by self-consciousness.
Within days of arriving at Westminster school in 1973 I fell in with the pot-heads, the bad boys. The first time I got drunk I vomited copiously in a pals plush home in Marylebone. But the thought that at the end of this lay heroin never crossed my mind. That wasnt the game plan.
At Oxford, in 1977, I became more acutely aware of how anxious and awkward I felt around my peers. I never spoke of it, and neither did anyone else. I drank alcohol and dropped acid. I hoovered up speed as a tool for cramming in information ahead of finals. But none of these chemicals did what I needed them to, which was to strip away self-doubt and nullify self-loathing. Only with opiates did my deep unease what Proust described as an agitation which at any cost, even that of their life, [addicts] must end begin to melt away.
Fate steered me into music journalism, a way of not really growing up while earning a modest crust supplemented by selling review copies of albums. Though I didnt believe all fucked-up rock stars were inherently cool, inevitably I glommed on to bands that dabbled in drugs. As if validating my own unhappiness romanticising my self-hatred I specialised in stars whod succumbed to the dark side of hedonism.
Depending on how you viewed it, the high or low point of this journalistic niche was the day Johnny Thunders dropped by the Paddington crash-pad I shared with, among others, Birthday Party singer Nick Cave. Thunders made us look like amateurs: Nick nearly overdosed on the cotton bud Johnny had used to strain his hit. Nor was my editor at the NME amused when I invoiced him for the quarter-gram of heroin Id scored to secure an interview with the former Heartbreaker.
My own heart was broken at this time, though I rarely talked to Nick about it. He and I didnt talk about much besides heroin: who had it, where to get it, how strong it was. In November 1981, we were busted together in Earls Court and spent a night in the local police cells.
Id fallen for a girl who broke hearts like the Comanche took scalps. Heroin was the only thing that salved the agony of her infidelities, but it also fooled me into believing I could win her back. As addicted to her as I was to drugs, in the end I was forced to move to California in the faint hope that putting her out of sight would put her out of mind.
The drastic strategy almost worked, but I was still left with me: the one thing I couldnt escape, however far I fled. In San Francisco I added intravenous cocaine abuse a horror-show of palpitating omnipotence to the chemical repertoire. Unwittingly, the NME paired me with a photographer who confessed a taste for Class A chemicals. One night we fixed coke till dawn on Polk Street and only just made a flight to Minneapolis to interview Survivor, then perched atop the US charts with the Rocky theme song Eye of the Tiger. Somehow I managed to bang out enough NME articles to keep cash rolling in, even after Nick Kent the papers most infamous dope fiend rightly lambasted my half-baked eulogies to self-destruction.
For an addict in the grip of a chemical obsession, things only become properly scary with the first futile attempts to stop. Friends took the same existential risk Id taken but were somehow able to pick heroin up and put it down. That alarmed me and made me wonder why I needed it more than they did. Was it less intense or less analgesic for them? The answer is clear to me now: without heroin in their bloodstreams, the world was nonetheless bearable to them.
I needed to change the way I looked at the world, but the motivation to do so came only in the depths of hopelessness: a dawning awareness that I could live neither with nor without drugs. At that grim point, marooned in Los Angeles in the summer of 1983, I was desperate enough to accept the offer of help to plug into something bigger than me. At the tender age of 24 I was ready.
It wasnt an overnight job; it rarely is. Returning to London, I reconnected with the old friend whod introduced me to heroin and found myself unexpectedly opiated again. Midway through my interviewing Alan Vega, on assignment in New York, the former Suicide singer produced a bag of cocaine from a drawer and I accepted the offer of a generous line. The experience was repeated a few days later in Detroit with P-Funk chieftain George Clinton. I simply hadnt learned that No thanks was the most important phrase in my lexicon.
Addiction, I found, wasnt a by-product of drug abuse. It was a false filling-up of spiritual emptiness
In late August, the penny dropped. I got a day clean, and then another. I kept plugging in. I started to share my life with others. In November, by an odd coincidence, I flew to Madrid to be a guest on a TV show featuring Alan Vega. When later he phoned my hotel room to say he had some really good stuff, I managed to reply that I was tired and needed sleep. It was as difficult and as simple as that. The next morning, I was able to amble about the Prado without feeling freaked out.
Its more than three decades since I put drugs in my body, so why write about them now? Hasnt the world had enough My Drug Hell stories? But it turns out its not really about drugs at all. As a wise fellow once said: If you think drugs are the problem, stop using drugs. I did stop, time and again. Then one day, in a perfect paradox, I surrendered to my addiction and never had to use again. Addiction, I discovered, wasnt a by-product of drug abuse. It was a false filling-up of spiritual emptiness, a set of protective repetitions designed to eliminate difficult feelings and choices.
For some years, unconscious of what I was doing, I continued the vain effort to fill the void within. I was petrified of rejection by women, by the world. Lacking much self-knowledge or any genuine self-worth, I chased acclaim and sought frantically to prove I mattered. Without drugs, there was still never enough love or money. There wasnt enough because I wasnt enough. Even after marrying and starting a family in 1990, the notion that I deserved to be happy simply because I was alive never occurred to me.
Most abstinent addicts will tell you they replace drugs with surrogate compulsions: sex, food, wealth, power, gambling whatever floats the boat. For me, the most insidious has been work itself, for what could possibly be wrong with working too hard? Workaholism may not have had the hazardous consequences that sex or gambling addictions have, but its removed me from life in the broadest sense of that word: kept me from intimacy with others, unwilling to plunge into the spontaneous experience of the everyday.
Addiction seems more ubiquitous than ever in our society. Pushed by new technologies to chase a fulfilment thats out of reach, Im tricked into believing happiness is perpetually just over the horizon. You might be a rock n roll addict prancing on the stage, Bob Dylan sang in 1979; money and drugs at your command, women in a cage but youre gonna have to serve somebody.
Today I take this to mean that I need to be involved in other peoples lives and need them to be involved in mine. I need to work through the pain of my past to arrive at a place where being me is not a source of relentless discomfort. And then I need to let go of as much of me as I can afford to live without: to right-size the distended ego and reach out to my fellow human beings.
Not using drugs is still the key precondition of my daily life: everything flows from it, all the incidental joy and necessary pain. (I still cant do it on my own.) Many view addiction as a curse, but I see it as the gateway to the greatest life I could have imagined. If it is a disease of More, then at last I am Enough. Ive stopped taking life so personally. Im not so plagued by shame and self-hate. When I finally grasp that nothing matters except evanescent moments of connection and love, everything becomes blissful and shimmeringly alive.
Barney Hoskynss Never Enough: A Way Through Addiction is published by Constable (16.99). To order a copy for 14.44, go to bookshop.theguardian.com
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Dark side of hedonism: a rock journalist's battle with drug addiction - The Guardian
By Beatric Larco
Here's a unique setting for an alternative holiday at the seaside - no diving or energy-consuming water sports, but a week of massages, yoga, and ayurvedic treatments combined with an all-vegetarian menu where alcohol consumption is frowned upon.
It may sound like torture if your idea of a vacation is to party all the time or experience thrilling adventures. But if you are looking for something more serene, a spot along the south coast of Kenya offers respite in the warmth of the Indian Ocean.
In one of my daily walks along the beach in Diani, Kenya, an 8km stretch of white sand about 520km from Nairobi, where I've vacationed in the past, I found myself ignoring a Private Property sign, walking right past a tree house and stepping into a deserted but carefully maintained garden with a wooden platform to one side and earth-coloured, low-roofed buildings.
Shaanti Holistic Health Retreat read an orange sign on a large stone next to the secluded beachfront. I wasn't sure whether holistic retreat meant I would come across a group of singing monks or a religious sect performing rituals, but I wanted to find out.
Orange and red cushions and mattresses covered a cement structure, which was later described to me as the chill-out room, as I reached what seemed to be a reception area.
Tasreen Keshavjee, the managing director of Shaanti, approached me and with enthusiasm explained exactly what the retreat was about.
Shaanti represents a holistic approach to healing. Since almost all ailments and diseases originate from stress and anxiety, the best way to cure them is to attack the root cause.
Take away the stress, take away the anxiety and work on the mind and body so that the process is sustainable, Keshavjee said.
The retreat, which opened in November 2004, is the first of its kind in the area.
Most of the numerous hotels that line this tropical resort provide massages and other health and beauty treatments, but Shaanti offers a specific healing method aimed at improving both the physical and mental state.
The wooden platform on the beachfront is for daily yoga lessons and the tree house is the vegetarian restaurant. The buildings are rooms for overnight accommodation.
Signs are written in English with a Hindi-styled font. Furniture is covered by orange and red cushions, which are made from the local East African kikoi material, a colourful cloth originally worn by men but recently very fashionable among young local designers.
Most of the floors are made from local galana stone, and fishing canoes are used as shelves in the restaurant and in the reception areas.
Meeting Tasreen and seeing the beautiful setting were all it took for me to book a massage - an abhyanga - where warm medicated oils are applied to the body to improve circulation and promote relaxation.
Moments before the massage, the resident ayurvedic doctor from Kerala, in southern India, met me to see what type of herbal oils were best for me.
Ayurveda is a 3 000-year-old system of healing, taught by rishis, or Hindu sages. It is designed to create balance and tranquillity in body, mind and spirit through massage, diet and meditation.
As I lay on the massage bed, the oils were heated and poured in a small bowl. Then I was told to sit up, and the masseuse began pouring the warm oil on my shoulders.
This massage consists Beatric Larco savours the serenity offered by an ayurvedic spa on the African coastof rubbing the oil up and down the arms and legs by going over the back and stomach; it lasts an hour. Unlike other types of massage, you don't relax during the treatment, but the effects are intended to last.
I was given a robe made of kikoi to wear for the next hour while the oil soaked into my skin. I headed for the open-air chill-out room, which looks out on the Indian Ocean, and ordered a freshly squeezed watermelon and mango drink.
After that, I returned for more - an hour-long facial massage, and a taste of the vegetarian menu. My meal started with a green salad, followed by assorted tropical fruits.
The main course was a light curry served with cumin rice, lentils and chapati, a puffy bread.
Kenya's coasts are becoming known for diving and for opportunities to see whale sharks, but Shaanti is yet another reason for travellers - especially Western workaholics - to go to Diani.
If You Go:
To reach Diani, fly to Nairobi and then on to Mombasa. Call ahead to the spa and arrangements will be made to pick you up in Mombasa for the two-hour drive to Diani, which includes a ferry crossing.
Rates: A $50 (R325) day package covers brunch and dinner, two yoga sessions, and various ayurvedic treatments, including steam bath aromatherapy. Two to 14-day packages are also available, including a two-week weight-control package offered at certain times of the year.
Accommodation rates vary from $105 (R680) for a deluxe double in the low season to $185 (R1 200) for the same room in high season, which includes Christmas, Easter and January-March. Low season is April-July.
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Sooner or later, its gonna happen.
The primal urge to just let go, unwind, and unplug. Hedonism II on world-famous Negril Beach of Negril, Jamaica was created as a reward for all those times youve had to deny your basic instincts. In these lush gardens of pure pleasure, the word no is seldom heard.
After a week at Hedonism II, youll view the world from a slightly different angle. Youll be tanned and relaxed, and at times youll find yourself smiling for no reason whatsoever. Hedonism II, unlike all other clothing optional resorts.
Hedonism II is the only resort of its kind in the world. Its the resort where you can do what you want, when you want, in a way that you only can at Hedonism. From the nude beach to piano bar to the disco, Hedonism II is the best resort for adult only, all inclusive clothing optional travel. If you dont have fun at Hedonism II, you probably wont have fun anywhere.
And the best place to book your Hedonism II vacation is right here at Dream Pleasure Tours. Why? Dream Pleasure Tours is you main source for the best prices and best service for Hedonism II reservation.
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Hedonism II (Negril, Jamaica) - UPDATED 2016 Resort (All ...
Hedonism (Greek: hdon ( from Ancient Greek) "pleasure" +ism) is a philosophical position that takes the pursuit of pleasure as the primary motivating element of life, based upon a view that "pleasure is good." The concept of pleasure is, however, understood and approached in a variety of ways, and hedonism is classified accordingly.
The three basic types of philosophical hedonism are psychological hedonism, which holds that the tendency to seek pleasure and avoid pain is an essential attribute of human nature; evaluative or ethical hedonism, which sets up certain ethical or moral ends as desirable because attaining them will result in happiness; and reflective, or normative hedonism, which seeks to define value in terms of pleasure. The ancient Greek philosophers Democritus, Socrates, Plato, Aristotle, Epicurus (341 270 B.C.E.) and their followers developed ethical theories centered on the good life (the ideal life, the life most worth living, eudaimonia, happiness) and the role of pleasure of achieving it. During the Middle Ages, hedonism was rejected as incompatible with Christian ideals, but Renaissance philosophers revived it on the grounds that God intended man to be happy. Nineteenth-century British philosophers John Stuart Mill and Jeremy Bentham established the ethical theory of Utilitarianism with a hedonistic orientation, holding that all action should be directed toward achieving the greatest amount of happiness for the greatest number of people.
There are many philosophical forms of hedonism, but they can be distinguished into three basic types: psychological hedonism; evaluative, or ethical hedonism; and reflective, or rationalizing hedonism. Psychological hedonism holds that it is an essential aspect of human nature to seek pleasure and avoid pain; human beings cannot act in any other way. A human being will always act in a way that, to his understanding, will produce what he perceives as the greatest pleasure, or protect him from undesirable pain. Psychological hedonism is either based on observation of human behavior, or necessitated by a definition of desire. Psychological hedonism is often a form of egoism, preoccupied with pleasure of the individual subject, but it can also be concerned with the pleasure of society or humanity as a whole. Altruistic versions of psychological hedonism involve deep-seated convictions, cultural or religious beliefs which motivate a person to act for the benefit of family or society, or the expectation of an afterlife. Problems of psychological hedonism include the definitions of desire and pleasure. Is desire tied to the satisfaction of physical sensations or does it extend to mental and rational conceptions of pleasure? Are all positive experiences, even minor and mundane ones, psychological motivations?
Evaluative hedonism is an attempt to set up certain ends or goals as desirable, and to persuade others that these goals ought to be pursued, and that achieving them will result in pleasure. Evaluative hedonism is sometimes used to support or justify an existing system of moral values. Many altruistic and utilitarian moral systems are of this type, because they encourage the individual to sacrifice or restrict immediate sensual gratification in favor of a more rational gratification, such as the satisfaction of serving others, or the maintenance of an egalitarian society where every individual receives certain benefits. Evaluative hedonism raises the problem of deciding exactly what ends are desirable, and why.
Reflective, normative, or rationalizing hedonism, seeks to define value in terms of pleasure. Even the most complex human pursuits are attributed to the desire to maximize pleasure, and it is that desire which makes them rational. Objections to determining value based on pleasure include the fact that there is no common state or property found in all experiences of pleasure, which could be used to establish an objective measurement. Not all experiences of pleasure could be considered valuable, particularly if they arise from criminal activity or weakness of character, or cause harm to others. Another objection is that there are many other types of valuable experiences besides the immediate experience of pleasure, such as being a good parent, creating a work of art or choosing to act with integrity, which, though they could be said to produce some kind of altruistic pleasure, are very difficult to categorize and quantify. Normative hedonism determines value solely according to the pleasure experienced, without regard for the future pleasure or pain resulting from a particular action.
Among the ancient Greek philosophers, discussion of ethical theory often centered on the good life (the ideal life, the life most worth living, eudaimonia, happiness) and the role of pleasure of achieving it. Various expressions of the concept that pleasure is the good were developed by philosophers such as Democritus, Aristippus, Plato, Aristotle and Epicurus and their followers, and vigorously disagreed with by their opponents. Aristippus (fifth century B.C.E.) and the Cyrenaic school maintained that the greatest good was the pleasure of the moment and advocated a life of sensual pleasure, on the grounds that all living creatures pursue pleasure and avoid pain. This position reflected a skepticism that only the sensations of the moment could be known, and that concern with the past or the future only caused uncertainty and anxiety and should be avoided.
Ancient Greeks looked to the natural world and agreed that every organism was motivated to act for its own good, but differed as to whether that good was pleasure. Democritus (c. 460 c. 370 B.C.E.) is reported to have held that the supreme good was a pleasant state of tranquility of mind (euthumia), and that particular pleasures or pains should be chosen according to how they contributed to that tranquility. In the Protagoras, Socrates (470 -399 B.C.E.) presented a version of Democritean hedonism which included a method for calculating relative pleasures and pains. Socrates argued that an agents own good was not immediate pleasure, and that it was necessary to differentiate between pleasures that promoted good, and harmful pleasures. In his later dialogues, Plato (c. 428 -347 B.C.E.) agreed that while the good life was pleasant, the goodness consisted in rationality and the pleasantness was an adjunct.
Aristotle challenged the definition of pleasure as a process of remedying a natural deficiency in the organism (satisfying hunger, thirst, desire), declaring instead that pleasure occurs when a natural potentiality for thought or perception is realized in perfect conditions. Every kind of actualization has its own pleasure; the pleasure of thought, the pleasure of art, the bodily pleasures. Eudaimonia (the ideal state of existence) consists of the optimal realization of mans capacity for thought and rational choice; it would naturally be characterized by the greatest degree of pleasure.
Epicurus (341 270 B.C.E.) and his school distinguished two types of pleasure: the pleasure that supplying the deficiency of an organism (such as hunger or desire) and the pleasure experienced when the organism is in a stable state, free from all pain or disturbance. He gave supremacy to the latter type, and emphasized the reduction of desire over the immediate acquisition of pleasure. Epicurus claimed that the highest pleasure consists of a simple, moderate life spent with friends and in philosophical discussion, and discouraged overindulgence of any kind because it would ultimately lead to some kind of pain or instability.
We recognize pleasure as the first good innate in us, and from pleasure we begin every act of choice and avoidance, and to pleasure we return again, using the feeling as the standard by which we judge every good. (Epicurus, "Letter to Menoeceus")
Christian philosophers of the Middle Ages denounced Epicurean hedonism as inconsistent with the Christian aims of avoiding sin, obeying the will of God, cultivating virtues such as charity and faith, and seeking a reward in the afterlife for sacrifice and suffering on earth. During the Renaissance, philosophers such as Erasmus (1465 1536) revived hedonism on the grounds that it was Gods wish for human beings to be happy and experience pleasure. In describing the ideal society of his Utopia (1516), Thomas More said that "the chief part of a person's happiness consists of pleasure." More argued that God created man to be happy, and uses the desire for pleasure to motivate moral behavior. More made a distinction between pleasures of the body and pleasures of the mind, and urged the pursuit of natural pleasures rather than those produced by artificial luxuries.
During the eighteenth century, Francis Hutcheson (1694-1747) and David Hume (1711-1776) systematically examined the role of pleasure and happiness in morality and society; their theories were precursors to utilitarianism.
The nineteenth-century British philosophers John Stuart Mill and Jeremy Bentham established fundamental principles of hedonism through their ethical theory of Utilitarianism. Utilitarian value stands as a precursor to hedonistic values in that all action should be directed toward achieving the greatest amount of happiness for the greatest number of people. All actions are to be judged on the basis of how much pleasure they produce in relation to the amount of pain that results from them. Since utilitarianism was dealing with public policy, it was necessary to develop a hedonistic calculus to assign a ratio of pleasure to pain for any given action or policy. Though consistent in their pursuit of the greatest amount of pleasure for the greatest number of people, Bentham and Mill differed in the methods by which they measured happiness.
Jeremy Bentham and his followers argued a quantitative approach. Bentham believed that the value of a pleasure could be understood by multiplying its intensity by its duration. Not only the number of pleasures, but their intensity and duration had to be taken into account. Benthams quantitative theory identified six dimensions of value in a pleasure or pain: intensity, duration, certainty or uncertainty, propinquity or remoteness, fecundity, and purity (Bentham 1789, ch. 4).
John Stuart Mill argued for a qualitative approach. Mill believed that there are different levels of pleasure, and that pleasure of a higher quality has more value than pleasure of a lower quality. Mill suggested that simpler beings (he often referenced pigs) have easier access to the simpler pleasures; since they are not aware of other aspects of life, they can simply indulge themselves without thinking. More elaborate beings think more about other matters and hence lessen the time they spend on the enjoyment of simple pleasures. Critics of the qualitative approach found several problems with it. They pointed out that 'pleasures' do not necessarily share common traits, other than the fact that they can be seen as "pleasurable." The definition of 'pleasant' is subjective and differs among individuals, so the 'qualities' of pleasures are difficult to study objectively and in terms of universal absolutes. Another objection is that quality is not an intrinsic attribute of pleasure; the quality of pleasure is judged either its quantity and intensity or by some non-hedonistic value (such as altruism or the capacity to elevate the mind).
Nature has placed mankind under the governance of two sovereign masters, pain, and pleasure. It is for them alone to point out what we ought to do, as well as to determine what we shall do. (Bentham 1789)
Christian Hedonism is a term coined in 1986 for a theological movement originally conceived by a pastor, Dr. John Piper, in his book, Desiring God: Meditations of a Christian Hedonist. The tenets of this philosophy are that humans were created by (the Christian) God with the priority purpose of lavishly enjoying God through knowing, worshiping, and serving Him. This philosophy recommends pursuing one's own happiness in God as the ultimate in human pleasure. Similar to the Epicurean view, the highest pleasure is regarded as something long-term and found not in indulgence but in a life devoted to God. Serious questions have been raised within the Christian community as to whether Christian Hedonism displaces "love God" with "enjoy God" as the greatest and foremost commandment.
A typical apologetic for Christian Hedonism is that if you are to love something truly, then you must truly enjoy it. It could be summed up in this statement: "God is most glorified in us, when we are most satisfied in Him."
More recently, the term Christian Hedonism has been used by the French philosopher Michel Onfray to qualify the various heretic movements from Middle-Age to Montaigne.
In common usage, the word hedonism is often associated with self-indulgence and having a very loose or liberal view of the morality of sex. Most forms of hedonism actually concentrate on spiritual or intellectual goals, or the pursuit of general well-being.
All links retrieved February 13, 2014.
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Welcome to World Famous Wild Women Vacations The Party Capital of the Caribbean Book Now We Are The Beginning Of Your Journey
Our guests are typically 95% Male/Female couples whose wives or girlfriends may consider themselves Hetero-Flexible. Ladies, be curious, be empowered, and discover self confidence on a level you never thought possible.
At Hedo 2 there are no strangers. There are only great friends you have not met yet. Wild Women Vacations goes that extra mile with our Private Parties to insure our first timers will return again and again.
Wild Women Vacations organizes many PRIVATE parties strictly arranged to please our wives or girlfriends and the single ladies who may be joining us.
Some parties will vibrate. Some parties will allow free expressions of a womans inner most desires.
Some parties will push personal boundaries. Some parties will play unique games.
The goal is to awaken the wild woman in you as she may have been asleep too long.
Our themed RAVE nights change every year. It begins with a unique introduction, so arriving with all your GLO costuming from the start sets the mood for an explosion of dancing guests by the main pool. It only ends when the resort next door calls and complains.
Wild Women Vacations hires a local company who brings in an enhanced sound and lighting system along with one of the best DJs in Jamaica.
It is usually the night most guests remember when they return home.
Hedonism II sets up a weekly foam party every Thursday night after their toga party. The pit is set up in the courtyard. Music surrounds the area with current sounds and Jamaicas all time favorites.
Become lost under a tower of foam and dance with strangers, that is, if you can find them.
Many togas are typically discarded somewhere on property with guests not caring if they can relocate them.
One night a week Hedonism II has a fetish night. Wild Women Vacations takes this theme up to the next level as our guests are invited to a PRIVATE, more over the top experience. It can be costume oriented such as goth, leather, corsets, riding crops etc. Occasionally, it can be all of the above and one step beyond.
When one or several of our guests have an expertise in any one particular fetish, and wish to share their knowledge, we will set up a PRIVATE workshop/seminar for them. Ladies usually find these quite intriguing especially if never been exposed to others in the lifestyle.
Forbidden desires are awakened. Occasionally, once the genie is out, it remains out.
All week Wild Women Vacations will set up both PRIVATE and PUBLIC pool parties.
Daytime pool parties are complete with contests that will test the sensual abilities for both men and women. At weeks end you should never miss our Last Person Standing au natural pool party. It is usually shoulder to shoulder and ? to ?.
At night the RAVE pool party is always memorable and during certain weeks, we add one more special PRIVATE themed pool party.
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