1 Indeed, in Gustave Flaubert's Madame Bovary - one of the first thoroughgoing analyses of the thanatological logic of eros in the context of modern capitalism - desire to consume rules Emma Bovary's life. Her consumption is sexual, retail, and religious and the novel (tragically) ends with her consumption of poison.
2 For a more comprehensive treatment of this triumph of fantasy over experience see P. Fletcher (2003: 157-69).
3 For a thorough analysis of the micro-fascism in Fight Club see Diken and Laustsen (2002: 349-67).
4 It ought to be noted that Paul's uncompromising position on marriage forms the antinomian basis for its radical rejection in the Marcionite church. See Blackman (1948: 13).
5 This consummation is epitomized by the war of words that commenced with the publication in 1966 of Hans Blumenberg's The Legitimacy of the Modern Age (1983). One of Blumenberg's primary targets in this work (for there were many opponents found wanting at the bar of historical reason) was Karl Lowith's Meaning in History: The Theological Implications of the Philosophy of History (1949). Despite the fundamental differences in their respective theses, Blumenberg and Lowith share a common presupposition concerning the status of history and its meaning and significance: the irreconcilable difference between modernity and eschatology, that is to say, a Christian conception of time. In both of these reflections the Christian conception of time oriented towards the eschatological end was obsolete and fundamentally inconsistent with the modern experience of time.
6 See also Kant's contention (1996b: 127) that outside marriage carnal enjoyment is cannibalistic in principle (even if not always in its effect).
7 The emphasis on the centrality of marriage for social, religious, and moral ends also neglects the transformations that have occurred to the imaginary and social practices of the wedding in Western cultures. See Freeman (2002).
8 An abridged version is available as Kojeve (1980). Translations from the French edition are my own.
9 See Condorcet's consideration of the problem of immortality as a mathematical challenge that will result in worldly immortality (Condorcet 1966: 282-3).
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