THE TRUTH ABOUT SADISM! - Part 3 - Transcript

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Part three explores the controversial life of Marquis de Sade, explicit works, societal violence, personal struggles, politics during French Revolution, the impact of scientific revolution on morality and universally preferable behavior. Stay tuned.

Chapters

0:00:00 The Marquis de Sade: A Terrifying Legacy
0:09:11 The Power of Excessive Praise and Addiction
0:12:21 Control through Addiction: Praise and Criticism
0:15:20 Childhood Experiences and Affectionate Figures in De Sade's Life
0:17:51 Forced Marriage and Complicity of De Sade's Wife
0:20:51 De Sade's Release and Inheritance of Title
0:23:49 De Sade's Imprisonment and Transfer to Insane Asylum
0:26:21 De Sade's Imprisonment for Criticizing Robespierre
0:34:49 Cruelty as the First Sentiment in Nature
0:37:42 The Profound Impact of the Scientific Revolution
0:40:51 Science vs. Religion: The Battle for Morality
0:43:24 The Agricultural Revolution and its Effects on Humanity
0:48:43 The Origin of Morality and its Connection to Religion
0:52:28 The Link Between Morality and Belief in the Divine

Long Summary

In this part of the conversation, we explore the life and works of the Marquis de Sade and the societal implications they reveal. De Sade's books, Justine and Philosophy in the Bedroom, delve into explicit sexual perversions and promote cruelty and violence as natural human tendencies. We also discuss how de Sade's works have been adapted into films, such as Salo, or 120 Days of Sodom and The Last Tango in Paris, known for their malevolence and nihilism. Moving on to de Sade's life, we learn that he was born into a noble family in Paris and grew up with a sense of superiority and entitlement, which contributed to his haughtiness and anger towards others. We delve into how aristocracy, with its inbreeding and pampering of vanity, fosters and nourishes sadistic tendencies within the ruling classes. This sense of superiority and entitlement sets the stage for violence to flourish in society. We explore how excessive praise and contempt towards certain segments of society lay the groundwork for future violence. The belief in one's perfection and divine status justifies violence against those who oppose their will. Additionally, we discuss how unearned superiority breeds exploitation and harm, using examples of how constant praise without consequences can create criminals, particularly in single mother and son relationships. We delve into the early life of a historical figure named Dessard, who exhibited violent behavior from a young age due to being indulged and not empathized with. Excessive praise is seen as a form of control and punishment, leading individuals to lose touch with reality and become dependent on the praises or criticisms of others. This dynamic is compared to addiction. The media is also highlighted as using praise and criticism as control mechanisms. We then shift to the early experiences of Dessard, who was influenced by his libertine uncle's behavior and further fueled his entitlement and defiance. At the age of six, Dessard subjected another boy to a brutal beating, raising doubts about the victim's recovery. The effects of excessive praise as a form of control and punishment are emphasized, stifling one's identity and judgment. We delve into the troubled family background of Dessard, including his mother's departure and father's alleged abusive behavior. His unruly behavior continues during his enrollment in a Jesuit institution, where disciplinary actions are enacted. Dessard's summer vacations are spent with influential women considered mother figures, but Freudian explanations and notions of love connected to this individual are criticized. Despite an arranged marriage, Dessard expresses dissatisfaction with his wife, who eventually becomes complicit in his crimes. Sexual scandals and allegations of abuse tarnish Dessard's reputation, leading to arrest and release. The conversation then delves into the details of Dessard's blasphemous and sacrilegious behavior, which resulted in his imprisonment and later banishment. He flees to Italy due to accusations of drugging and assaulting prostitutes. He ultimately dies in an insane asylum. We discuss how his work Philosophy in the Bedroom promotes hedonism and contradicts the harm caused by his actions. Despite his troubled personal life, Dessard became involved in politics during the French Revolution. We examine the changing political climate in France and its role in Dessard's life. We acknowledge differing opinions on Dessard's actions and writings, as some saw him as a symbol of defiance against traditional morality and authority. However, his philosophy of extreme libertinism and nihilism challenges the foundations of morality and ethics, forcing us to confront the potential for cruelty within humanity. The conversation then shifts to the scientific revolution and its disruptive effects on beliefs and morality. It questions the morality and ethics of religious institutions compared to scientific advancements, using examples such as the agricultural scientist's contributions to saving lives. Disbelieving in God is seen as rejecting morality itself and embracing a mindset that prioritizes indulging one's own pleasures without considering the harm caused to others. The discussion introduces the concept of universally preferable behavior (UPB) as an alternative to morality that does not require belief in God. It acknowledges the potential dangers of disregarding morality and highlights the importance of self-restraint. The main speaker encourages listeners to explore their website, join the community, and access related content. The segment concludes by expressing fascination with the topic and anticipation for the next part of the conversation.

Tags

Marquis de Sade, explicit books, film adaptations, aristocracy, excessive praise, violence in society, troubled personal life, involvement in politics, French Revolution, scientific revolution, impact on morality, universally preferable behavior (UPB), community, related content, website, next part

Transcript

The Marquis de Sade: A Terrifying Legacy

[0:00] So, the truth about sadism, part the third, the Marquis de Sade, the Marquis de Sade, this guy, holy crap, a society is more revealed by who it reveres rather than who lives within it.
Of all the people to pluck from obscurity and move to the center of a lot of discourse in the West.
The Marquis de Sade is really, really instructive, terrifyingly instructive as a whole.
So if we want to look at the origins of sadism, at least the modern conception, the word, the language, we got to look at this guy. It's a pretty unsettling legacy.

[0:41] And his life and works, particularly Justine and Philosophy in the Bedroom, have left an indelible mark in our understanding of sadism.
So his books not only detail sexual perversions, but also articulate a worldview where cruelty and violence are extolled as natural and even virtuous human tendencies.
So this was from a researcher, a note, having known something of de Sade from bits of the 2005 movie titled The Libertine with Johnny Depp and the research I did on the the French Revolution, and knowing the kind of monstrosities that people from France can produce, I girded my gut and soul before actually reading any of the content of his books.
I expected and prepared for the worst. I am not a powder puff, he says.
I'm nearly a 40-year-old man who grew up along with the internet and neglectful parents.
I only made it a chapter or two into one of his books before it was pointless to continue.
If you're curious, it's as bad as it gets. Whatever you can imagine, it's worse.
It's utter malevolence and evil, ninth circle of hell demonic.
It's awfully written, not just mad ramblings, but that makes the malevolent content all the worse.
This was someone who could summon his reason, whatever, of man makes him great and exceptional from animals, whatever it was that God breathed into that.

[2:01] And bend it towards supporting the interests of evil. And the language and the content is pretty horrendous, so just be aware.
Maybe don't play this with kids or whatever. Just be aware.

[2:18] And also, the researcher points out, he says, anecdotally, I'll add that during this research, I came across a 1975 Italian movie, Salo, or 120 Days of Sodom, loosely based on one of Desart's novels.
It's broken up into four parts. The Antiferno, The Circle of Manias, The Circle of Shit, and The Circle of Blood are dissimilar to Dante's Inferno with layer after layer of descending into a deeper and deeper hell.
It's really appalling. And for a modern version of Dessard's work, I've talked about this movie before.
It is a movie that has haunted my brain and is a world that is terrifying to explore, strangely compelling in its malevolence and nihilism.
The movie is, of course, Marlon Brando's The Last Tango in Paris, written by and directed by an avowed Marxist and full of hell itself.
So, let's talk about the life of Marquis de Sade. De Sade's origins trace back to the 2nd of June, 1740. He was born in Paris as a sole surviving child.
Jean-Baptiste François-Joseph, Count de Sade, and Marie-Eleonore de Maille-de-Carmac, the Sade family held the lineage in provincial nobility dating back to the 13th century, and Sade's bloodline connected him to the French monarchy through his mother.

[3:32] And he wrote, born in Paris, in the bosom of luxury and plenty, I believed from the time I could reason that nature and fortune had joined together to heap their gifts upon me.
I believed it because people were foolish enough to tell me so.
And this ridiculous prejudice made me haughty, despotic, and angry.
It seemed that everything must give in to me, that the whole world was flatter, my whims or would flatter my whims and that it was up to me alone to conceive and satisfy them. So look at this.
Well, first of all, of course, among the aristocracy, there's a lot of inbreeding, not exactly great for stability.

[4:12] And in order for there to be a ruling aristocracy, you have to pamper the vanity and feelings of superiority of the aristocrats.
That the haughtiness uh you can see that in i was at drago the blonde kid in harry potter you can see i saw this of course in the british boarding schools this this haughtiness this feeling of superiority this feeling of contempt for the lower or lesser orders so the ruling classes by definition are are sadistic and how do you create that sadism how do you nost how do you foster and nourish. I was going to nostril flourish.
How do you nourish and foster this sense of cruelty, this willingness or ability to be cruel? Well, you…

[5:02] You say that you are superior to children, even if you instill in them a sense of noblesse oblige, that your superiority gives you obligations.
You instill in children that they are superior to everyone else.

[5:18] And what happens then, of course, is that superiority, which can't be sustained often in reality, must then be sustained through brutality.
Like if somebody is genuinely superior, a lot of times there's a lot of benevolence, right?
I mean, you think of really good tennis players are often quite encouraging towards other tennis players and quite humble about their abilities.
But if you pump up someone's vanity and tell them that they're fantastic and great and wonderful and superior, and it's not foundationally true, then it has to be maintained through violence because it can't be maintained through ability, right?
And of course, if you look at society these days, you can see that, you know, certain segments of society are filled full of outlandish praise.
Certain segments of society are filled full of contempt and hostility and verbal abuse and humiliation.
And this is setting the groundwork, so sowing the seeds for, well, terrible, terrible violence.
So he says, people told me that I was wonderful and and perfect and so on.
And if you're wonderful and perfect, then of course with vanity comes brutality.
Well, with vanity comes violence, because you are told that you are wonderful and perfect, and therefore anybody who opposes your will is by definition immoral.
Everything you will is perfect.

[6:42] You don't achieve virtue. You don't achieve perfection.
You don't strive towards it. You have manifested it. You are a god.
You are told that you are a god.
Everything thing you are, everything you will, everything that you want, is perfectly good and moral and holy, and therefore everyone who opposes your will is immoral.

[6:59] And if they continue to oppose your will, they must be destroyed, right?
So he says, well, everything must give in to me.
The whole world had to flatter my whims, and that it was up to me alone to conceive and satisfy them. So, unearned superiority.
You see it in race, you see it in class, you see it in religion.
This is unearned superiority.
You're superior, you're best, everyone exists to serve you.
Well, that creates narcissism. and with the narcissism comes sadism.

[7:32] And even if the sadism is not conscious, it manifests, right?
So if you can convince someone that he is as superior to the masses as a farmer is to his livestock, even if he's not particularly, doesn't want to cruelly torture his livestock, he's still going to just exploit them, still going to kill them for food, right?
And we see this, of course, in criminality, one of the surest ways of creating A criminal, and this is a single mom and son phenomenon quite often, one of the surest ways of creating a criminal is to constantly praise the young man, say that he's superior, and then deny him any consequences for his own bad behavior, shield him from the consequences of his own bad behavior, and you will get an exploiter or criminal. criminal.
Dessard's father, a captain of dragoons, undertook diplomatic missions to various countries such as the Russian Empire and Britain.
Dessard's mother served as a lady-in-waiting to a princess, and during his early years he resided in their lavish home.
In his infancy, Dessard was described as spoiled, demanding, and prone to violent outbursts.
In 1744, he was sent to live with his grandmother in Avignon, possibly due to a quarrel with the prince's son.
So here's an an example. At the tender age of four, during a playdate with a six or seven-year-old prince from the royal family, young Desard became obsessed, with a toy belonging to the other boy.
Suddenly, without warning, he launched a vicious attack on the prince.

[8:58] He kicked, beat, scratched, pulled hair, and relentlessly struck the prince's face.
It required the intervention of several grown adults to separate the shrieking, decide from the other child.

The Power of Excessive Praise and Addiction

[9:11] So, yeah, that's, of course, what happens.
If you are indulged, if you are not empathized with, but rather praised, then you are set up to an unstable height.
And that unstable, vain height must be sustained through relentless attacks.
And also of course you become addicted to praise right so if you tell someone oh you're fantastic just for existing you're wonderful just for breathing well that's completely false obviously you have to earn these things then what happens is you lose the mode of power of your own mind because you become addicted to other people's definitions of you rather than you yourself you know like if you're extremely overweight and so on and then you don't want to lose weight or whatever people tell you you look fantastic and fabulous and wonderful no matter what But then you become addicted not to objective facts, or you don't subjugate yourself to objective facts, but you become addicted to other people's descriptions of you, right?
So if someone can convince you that you are a good person for, say, serving the king and attacking his enemies, then you become dependent upon that definition.
You become enslaved by the people who define you against reality, against objective facts, against objective truth. truth.
So praising people is a sort of lariat. It is a sort of noose.
It is a sort of net by which you capture people.

[10:32] It's really important to understand that excessive praise is a form of manipulation.
It is a form of enslavement. Because if you can reorient people's perspectives to descriptions rather than facts, right?
And you'll see, of course, people who criticize me, they They never actually include any facts, really, right?
I mean, or if they are, they're extremely one-sided, right? There's never any balance.
So they're trying to get people to believe not me or sort of round of truth about me, but their own description.
And once you can get people to be addicted to your words, then you can control them.
It's a form of blackmail in a sense. So I'll define you as the good.

[11:12] And you're not actually good. I'll define you as the good. I'll define you as being good, as doing good, as being right.
But then you see, if you displease me, I will withdraw that definition and ascribe you as bad, right?
It's really, it's a form of blackmail because you create a false sense of self-esteem through your language.
And then what happens is people get addicted to your praise, but being addicted to your praise, they also then become desperately dependent upon that praise and fear, really more than anything, more than death itself, they fear the withdrawal of that praise, and in particular, they fear criticism.
They fear criticism. If you unjustly praise someone, they're dependent upon your positive language, like they would become dependent on a drug, and then they feel both the absence of that drug and the withdrawal, right? right?
So if you can get people dependent on your praise, you control them because now or then they become also dependent upon your criticism, right?
That they get a false sense of positivity from your praise, therefore they will get a desperate, terrifying sense of catastrophe from your criticism.

Control through Addiction: Praise and Criticism

[12:21] I mean, it really is just getting people addicted to a drug, right?
And once you can get them addicted to a drug, then you control them if you are in control of that drug. That's That's what the media does, right?
They'll praise you with always the threat of damning you afterwards.

[12:33] So a year after young de Sade attacked this other boy, he was placed under the guardianship of his paternal uncle, the Abbe de Sade, a priest known for his libertine lifestyle.
During his stay at his uncle's chateau, de Sade first started to grasp the notions of sex.
His uncle, a priest known as an Abbe, disregarded the customary vow of celibacy.
Women frequented the chateau as if it were a factory, and the Abbe engaged in fleeting encounters with them.
Dessart took note of this behavior, and as an adult, he sardonically labeled his uncle's residence a bordello or a house of prostitution.
So Dessart's uncle permitted him to be cared for by servants who indulged his every desire. His behavior was characterized as pampered and defiant.

[13:26] So at this age two at the age of six right so at the age of four decide attacked this other boy at the age of six he subjected another boy to such a brutal beating that it raised doubts about whether the victim would ever completely heal i mean just imagine just imagine eventually decides father fell out of favor with the king and was recalled from his diplomatic post in germany leading to the decline of his career right so again praise always has within it the threat threat of punishment, right? Praise has it.
Excessive praise has also within it always the threat of punishment.
It becomes a carrot and a stick used to control people, because you don't have any of your own identity, and you don't develop your own judgment of yourself.
Therefore, your conscience becomes externalized, and the giant levers of agony are in the hands of other people, of sophists who praise and punish based upon political power.
So, eventually Desard's mother left home.

[14:23] His father, to enter a Carmelite convent in Paris. Now, of course, we can imagine what horrendous, probably horrendous sexual practices Desard's father, inflicted upon his wife that the only refuge she could take.
She would be so repelled then by sexual activity that she would enter a convent and forego men and sexuality, physical contact in that way at all.
When Desard, the young Desard, reached the age of 10, his uncle, decided he had endured enough of his nephew's behavior.
So he arranged for de Sade to return to Paris for education at a Jesuit institution.
During his time there, de Sade consistently acted out and faced frequent disciplinary actions, notably involving the use of flagellation, beating often on the bare buttocks, as a means to disturb misbehavior.

Childhood Experiences and Affectionate Figures in De Sade's Life

[15:20] And So this experience later became a fixation for him.
Biographers hold differing views on whether Desire endured corporal punishment and sexual abuse at school and how these experiences may have shaped his sexual development.
During summer vacations, Desire stayed with Madame de Raymond, a former lover of his father at the Chateau de Lanville in the Champagne region.
Not Champagne, real paint. It was there that he encountered Madame de Saint-Germain, whom Desire held deep affection for throughout his life. Well, this is what people say.
This kind of violent monster is really not capable of deep affection, but he might have some brutal sentimental attachment.
Historians often characterize both women as mother figures in Dessard's life.
Ah, yes, the Freudian explanation, which explains nothing.
Freud is a Mobius strip circle of nothingness, right?
If something is present, it confirms nothingness.
Freud's theory, if it's absent, well, it's there, just repressed.
If the opposite is present, well, it's just a reaction formation, and therefore, like, there's no disproof possible in Freudian intellectual architecture.
Therefore, it's a cult, not a science, certainly not a philosophy.

[16:35] In 1754, Dessart entered a military academy and eventually attained the rank of sub-lieutenant, sub-human, sub-lieutenant by 1759. However, he consistently declined to cultivate relationships with his superiors and was known for his gambling and womanizing, much to his father's dismay.
So, de Sade's father also engaged in negotiations with a bourgeois family of noble status for his son's marriage to their eldest daughter, of course.
The count regarded his son, de Sade, as a financial liability and overall general headache.
Now, and this is other people's language, we're just going to clarify it.
Meanwhile decide had fallen in quote love with a nobleman's daughter but faced rejection well because he was evil and crazed well i shouldn't say crazed he was calculating and they say he'd fallen in love as if a monster like this is ever capable of love maybe a ferocious demonic needy codependent attachment but not uh not love of course so the woman that he had fallen in this This attachment, too, rejected him, and, of course, in his rage, he threatened to accuse her of transmitting venereal disease to the next young man she courted.

Forced Marriage and Complicity of De Sade's Wife

[17:51] And that, of course, is beyond brutal and horrendous.
Now, due to his proclamation that he would only marry for love, Dessard resisted the arranged marriage with the bourgeois daughter. daughter.
But both families ended up pushing ahead with the marriage contract, and two days later the wedding ceremony was conducted.
And I don't think anybody knows exactly how this was achieved, but over his resistance to this and his threatening of the other woman, the marriage occurred.
Now, Desaad was initially pleased with his new bride. Desaad wrote to his uncle, expressing his admiration.
However, two years later, he confided to the abbé that His wife appeared, quote, too cold and too devout.

[18:38] Despite this, she bore him two sons and a daughter, eventually becoming complicit in his involvement with adolescent victims of his crimes, I guess, like Ghislaine Maxwell with Jeffrey Epstein, although I think that was more than complicit, in my opinion.
So it is wild, of course, that he corrupted this woman.
She must have recoiled and then eventually was broken down, or maybe she had a secret said to Stickside herself.
There weren't many options for her being married to such a man, but this stuff was just, I mean, just horrendous. Just horrendous.
So, upon his wife's arrival at the castle in Lacoste, Desaert began a very public affair with her younger sister.
His reputation was tainted by sexual involvements with both prostitutes and castle employees of either sex, while also facing allegations of blasphemy.
A significant scandal unfolded when he was accused of abusing and imprisoning a woman he had solicited for sexual services, and Desaert was arrested and incarcerated, but was soon released.

[19:37] So, pretty, pretty horrendous stuff. The details are, four months after his wedding, de Sade was accused of blasphemy and incitement to sacrilege, which were capital offenses.
He had rented a property in Paris, which he used for sexual encounters.
On 18th October 1763, I know this is funny because people say Sade, I'm going to say de Sade, it's just what people know him better as.
On 18th October 1763, de Sade hired a prostitute named Jean Testard.
Testard stated to the police that de Sade had locked her in a bedroom before asking whether she believed in God.
When she said that she did, Desard said there was no God and shouted obscenities concerning Jesus and the Virgin Mary.
Desard then masturbated with a chalice and crucifix while shouting obscenities and blasphemies.
He asked her to beat him with a cane and an iron scourge which had been heated by fire, but she refused.
Desard then threatened her with pistols and a sword, telling her that he would kill her if she didn't trample on a crucifix and exclaim obscene blasphemies.
She reluctantly complied.
She spent the night with de Sade, who read her irreligious poetry.
He asked her for sodomy, anal sex, of course, another capital offense, but she refused.

[20:43] The following morning, Testard, I like how they say he asked her.
It's like he didn't ask her. He's imprisoned.
The following morning, Testard reported Desailles to the authorities.

De Sade's Release and Inheritance of Title

[20:51] On 29th October, following a police investigation, Desailles was arrested on the personal orders of the king and jailed in Vincennes prison.
Desailles wrote several contrite letters to the authorities in which he expressed remorse and asked to see a priest.
After Desailles' father begged Louis XV for clemency, the king ordered Desailles' release on the 13th of November.
So this, of course, is kind of Epstein vibes, right? although we don't know exactly how old the prostitute was.
In 1764, he inherited the title of Royal Lieutenant General for specific provinces, primarily an honorary position.

[21:25] Tassard's wealth, obtained through marriage, facilitated a scandalous lifestyle that eventually surpassed the accepted boundaries of libertine behavior for nobles of the era.
Meanwhile, his father contemplated joining a monastery.
Right, so these are people with a very, very, like our selected unstable relationship to sexuality, sexuality, sex maniacs, hypersexual, and this, of course, is usually premature sexual experiences, to put it as nicely as humanly possible, but yeah, pretty monstrous stuff.
In subsequent years, additional complaints from prostitutes emerged, leading the court to eventually banish Dessard to his estate in Provence.
In 1768, he was arrested for imprisoning and brutally assaulting, flogging, cutting with a knife, and dripping hot wax in the wounds a chambermaid.
This, of course, reminds me of Che Guevara, right, who raped his maid, according to many reports, when he was in his teens.

[22:17] Although Dessart's family managed to buy the silence of the victim, the scandal prompted Dessart to retreat from public life.
In 1772, the Marquis Dessart and his manservant Latour faced accusations of drugging and sexually assaulting prostitutes, prompting them to flee to Italy, along with his wife's sister.
They were sentenced to death in absentia, but managed to evade capture.
Dessard later reunited with his wife at Chateau de la Coste.
While at the Chateau, Dessard and his wife unlawfully imprisoned five women, some claimed to be minors, and one man for six weeks. This led to his arrest and imprisonment.
Although he successfully had the death sentence lifted in 1778, he remained incarcerated and was transferred to various prisons.

[22:57] Including the Bastille and eventually to an insane asylum.
Here's a quote from his book Philosophy in the Bedroom.
He says, It says, no desire can be termed outlandish, my dear.
All desires can be found in nature.
When nature created human beings, it delighted in differentiating their sexual leanings as much as their faces.
We should no more be astonished by the diversity of our features than by the diversity that nature has placed in our affections.
Right? No desire can be termed outlandish. Well, this is, of course, hedonism.
And it is the elevation of lust to the ideal.
That all lust must be satisfied. that all limits on human behavior are prudish and reactionary.
And, of course, it is anti-philosophical in its essence.

[23:42] Because it is domination, right? So no desire can be termed outlandish.
Well, this is a massive lie.

De Sade's Imprisonment and Transfer to Insane Asylum

[23:49] It's a massive lie. So, for instance, all desires are valid.
Let's say all desires are valid. Okay, let's make that a UPB statement, right? All desires are valid.
Let's say all desires are valid and should be acted on, right?
Or anyone who acts on their desires is fine, is okay, is good, right? Okay.
So you can't imprison people then, right? right?
Because if you have a desire to imprison someone and rape them half to death, well, they have a desire to not be imprisoned.
And their desire, why is their desire to not be imprisoned and not be raped?
Why is that not valid? Right? So this is all nonsense.
This is all obvious nonsense. No desire can be turned outlandish.
All desires can be found in nature. Yeah. So you've got to exercise all your desires. Okay, fine.
So then you can't use violence against people. You can't imprison them.
You can't rape them. You can't kidnap them.
You can't Slash them with knives and then drip hot wax into their wounds because they don't want that. And their desires are being subjugated to your desires.
So it's self-serving bullshit.

[24:47] Horrendous self-serving bullshit and blindingly obvious, of course.

[24:50] In 1790, after his divorce, Dessard began a relationship with an actress in Paris.
He got involved in politics during the French Revolution, serving in the National Convention and writing controversial pamphlets.

[25:01] He even gained a position in public office, joining the National Convention as part of the radical far-left faction.
He authored several provocative political pamphlets, but his aristocratic background made him susceptible to the government scrutiny, and in 1791 he was imprisoned for criticizing Robespierre. Now, this, I mean, this is wild.
It's absolutely wild and mind-blowing. And I'm sort of in a unique position to sort of talk about this, because after he, I mean, blasphemed horribly after, which, you know, you could defend in sort of free speech principles, but certainly was a capital offense at the time.
After he kidnapped, imprisoned, raped, tortured, mutilated people.
He's like, yeah, he's welcome in politics. In fact, the only issue that anyone had with him was not that he had done all these horrendous things and, you know, half-murdered people and kidnapped and tortured, imprisoned them, right?
And the detail of slashing open their bodies and then dripping hot wax into the wounds.
I mean, you can't even imagine just how absolutely appalling and monstrous and evil this is.
He's still welcome in leftist politics. yeah no problem yeah no problem so yeah totally welcome in leftist politics but eventually in 1791 he was imprisoned for criticizing Robespierre yes you see no particular problem you can.

De Sade's Imprisonment for Criticizing Robespierre

[26:21] Kidnap, imprison, torture, mutilate prostitutes and men.
But whatever you do, don't criticize Robespierre. See, that's a bridge too far, man.
That's beyond the pale. It's so horrendous.
So, eventually he was released, and after his release, he returned to writing sexually explicit and violent fiction.
He published the novels Justine in 1791 and Juliet in 1796.

[26:48] Anonymously, these works stirred controversy with Justine portraying the story of a prostitute subjected to rape, orgies, and torture in her pursuit of virtue, while Juliet followed the tale of Justine's sister, a nymphomaniac and murderer who embraced a life devoid of virtue.
Both novels criticized theology and the Catholic Church. In 1801, Napoleon Bonaparte ordered the the arrest of the anonymous author.
Oh, but by the by, the family's castle, La Coste, which really sounds like something out of a Dungeons & Dragons book, during the French Revolution, the castle was vandalized and largely destroyed.
The construction materials were eventually sold off.
In year four of the Republic, in 1796, remember they came up with their own calendar, due to crippling debts, the castle and its estate was sold to Ravert, a deputy of Vachelus.
Ravert was later deported to French Guiana. He died in 1798, so that's what happened to their property.

[27:45] In 1801, de Sade was arrested and incarcerated again.
Within a few months, he faced accusations of seducing young inmates, leading to his declaration as insane in 1803.
Consequently, he was transferred to Charenton Asylum, with his maintenance expenses covered by his wife, Renée Palagie, and their three children.
During this time, Marie Constance posed as his wife, and was allowed to reside with him in the asylum.
Boy, permanent conjugal visits. That's what they call punishment.
Under the asylum director's supervision, de Sade organized theatrical productions with fellow inmates as actors, a practice that continued until 1809, when new court orders resulted in de Sade's solitary confinement.

[28:35] He was stripped of writing materials, denied visitors, and subjected to strict isolation. Isolation.
Despite these restrictions, Dessart maintained a sexual relationship with a 14-year-old daughter of one of the asylum staff members during the final four years of his life.
On December 2, 1814, the Marquis Dessart passed away in his cell at Charrington, and he was interred in the asylum's cemetery. cemetery.
After he died, his son burned all of his unpublished writings.
However, numerous works, including novels, essays, and plays remain accessible to contemporary scholars.

[29:12] So that is a dismal life.
And for a hedonist, he had a lot of stuff that really wasn't very hedonistic at all, to put it mildly, and we'll get into how badly he ended up or how much time he spent spent in jail.
So the people often forget this. Oh, he's a libertine, he's a hedonist.
Well, he was pretty bad at it.
But let's deal a little bit with how the hell did he get away with all this crazy stuff, right?
Of course, he came from an aristocratic family, provided him a certain level of protection and privilege.
His noble status often allowed him greater leeway than a commoner would have received in similar circumstances.
The more things change, the more they stay the same.
Of course, we know this now. If you're connected to people in power, you can do just about anything and get away with it.
Whereas, you know, it's like the law for my enemies and clemency for my friends.
That's the way that politics works, particularly on the left, of course, as a whole.
So his family, and particularly his mother-in-law, played a significant role in his life.

[30:12] So initially they protected him by hiding his actions, paying people off, or having him declared insane to avoid scandal.
However, later on they turned against him and were instrumental in having him imprisoned.
Of course, the changing political climate in France played a big role in his life.
During the French Revolution, attitudes towards traditional authority and morality were, to put it as nicely as possible, in flux.
At times, this chaos provided de Sade the opportunities to gain his freedom as traditional power structures were upended.

[30:45] Like a lot of habitual criminals, Dessart was very adept at navigating the legal and institutional frameworks of his time.
He spent, of course, many years in various prisons and asylums, often obtaining temporary releases or transfers due to his manipulation of legal loopholes and his influential connection.
Some of his contemporaries and, of course, many later figures defended Dessart's work on the grounds of its literary and artistic value, separating his provocative writings from his personal life, which, of course, is complete nonsense because his personal life was research for the violence, viciousness, and ugliness of his novels.

[31:20] Now, of course, there were people who said, oh, I disagree with his actions and his writings. That's terrible.
But other people were like, no, no, he's a symbol of defiance against traditional morality and authority.
He's libertine. He's authentic. He's, you know, blah, blah, blah, right?
And we'll sort sort of get into why this divide occurred. Of course, like most sadists, like all sadists I've ever known, Desire was an expert at portraying himself as a victim.
Our society is corrupt and hypocritical.
It's unjust to persecute me. And this self-representation of his victimhood, his quote victimhood, gained him sympathy in some pretty corrupt quarters.
So we can say he got got away with a lot, and I mean, the capital offense is sure, but over the course of his life, he did spend a total of 32 years in prisons or asylums.
So, not particularly ideal, but here's where the rubber really hits the road.
Here's where we really start cooking mit gas.

[32:28] So, decides Impact, what the hell was going on with this lunatic, and why do we know him now?
So, of course, the Marquis de Sade's life was a series of scandals and imprisonments and exiles punctuated by moments of aristocratic and criminal excess and literary production.
I guess similar to what happened with Hitler, sometimes when you throw people in jail, they get a chance to write a lot. This was the case with de Sade.
His most infamous works were written during his incarcerations.

[32:56] In Justine, for example, he narrates the story of a woman subjected to relentless abuse and exploitation using her plight to argue against the principles of virtue and justice in his book Philosophy in the Bedroom he goes further presenting a dialogue that aggressively promotes a philosophy of libertinism unrestrained by moral boundaries or societal norms, but again it's not libertinism because it's not universal if we make the case that oh pleasure should be satisfied you should pursue your own happiness if we universalize that that, then you can't be a sadist, right?
Because if it's good to pursue and achieve one's pleasures, well, the people he kidnapped and tortured didn't want to be kidnapped and tortured, which we know because some of them ran immediately to the police for justice. Good luck.
But it can't be universalized.

[33:48] Sadism is, by its very nature, relies upon the opposition of your victim to your sadistic impulses, right? People don't want to be kidnapped.
They don't want to be tortured. trip. They don't want to have their flesh cut open and hot wax dripped into their wounds.
Of course, right? So it's not libertinism. The pursuit of pleasure can't be universalized. It can't be a philosophy.
It can be a selfish manifestation of brutal impulses. It's not a philosophy.
So, yeah, it's not libertinism, because it requires that you indulge your pleasures at the expense of other people's pleasures, right?
In fact, they horribly hate and revile everything that you're doing.
So it's subjected to the same argument as rape, theft, assault, and murder in UPP. It's asymmetrical, right?
So, yeah, it's not a pleasure-based philosophy because it requires violating the pleasures and, in fact, inflicting unwanted horrors on others.
So they don't get to pursue their pleasures because you're pursuing yours, so it's not UPB.

Cruelty as the First Sentiment in Nature

[34:49] So, in the assertion from his book Philosophy in the Bedroom, he writes, Cruelty is the first sentiment nature injects in us all.
Cruelty is the first sentiment nature injects in us all. Now, that's interesting. The word injects.
The word injects. That, to me, is a straight-up dog whistle for sexual abuse. Straight-up.
Injects, right? That is forcible intrusion into the body. This, of course, would not be associated with vaccines.
At the time, not a lot of vaccinated injections in the 18th century.
So, we're talking about sexual abuse. Injects is oral or anal rape of some kind, right? So, cruelty is the first sentiment in nature.
Injects in us all. No, just that you're a crazy, evil, literally ungodly family.
Oof, it's just brutal. So, Dessard argues that destructive actions such as an infant breaking toys are biting a natural precursor to reason.
This perspective not only grossly misinterprets human nature, but also dangerously normalizes extreme aggression.

[35:53] Furthermore, Dessard presents sexual violence as a domain primarily of the masculine, asserting, and I quote, the debility to which nature condemned women incontestably proves that the design is for man.
So women are smaller and weaker, therefore can be preyed upon, therefore all of that, right?
Okay, so here's the part. I mean, I find all of this stuff very interesting, but here's the part that's going to blow your mind.
The social and historical context of Desard's writing.
So his works emerged during a period of significant upheaval and change.
The Enlightenment and the French Revolution.
And, of course, for more on the French Revolution, you can join the community at freedomain.locals.com and sign up, and if you subscribe, you get my 11-plus hours on the French Revolution.

[36:42] So, Scientific Revolution, Enlightenment, French Revolution, marked by a questioning of traditional values and institutions, including the Church and the monarchy.
However, rather than championing the Enlightenment ideals of reason, liberty, and progress, Whereas Dessart took a path of extreme libertinism and nihilism.
And again, libertinism is a word that is used, but it is not a philosophy.
It's just selfish brutalizing of others.
Sadistic. It's not a philosophy. It can't be universalized.
His writings can be seen as a perverse counter-enlightenment where rationality and freedom are twisted into justifications for barbarity.
Desire's philosophy, I mean, obviously it's grossly disturbing.
You can't just dismiss it as mere fantasy or the ramblings of a deranged mind. It had great influence.
His works reflected deep cynicism about human nature and the social order, challenging the very foundations of morality and ethics.
They forced us to confront the potential for cruelty and depravity within humanity, a realization that arguably is even more relevant today than it was in his time.

The Profound Impact of the Scientific Revolution

[37:42] So, what the hell was going on? what the literal hell was going on.
Well, I'll tell you. I'll tell you.
We really, really, really are still processing the effects of the scientific revolution.
The scientific revolution, we're talking 16th century onwards, right?
The scientific revolution is so profoundly disturbing to the entire history and mindset of mankind that you really can't go too far in exaggerating its impact.
So to understand what happened with the scientific revolution it's really important to think about what happened before the scientific revolution what happened to people's minds, in people's minds before the scientific revolution, we lived in a cozy amniotic sack of the divine the world was the center of the universe, God eyed everything God viewed everything and the material was immaterial the material was not relevant in particular, the material might represent some temptations lust, gluttony and so on laziness, conservation of energy but the essence of the universe was.

[38:47] Intangible consciousness and immortal virtue right, the moral essence of the universe was the only true reality in the platonic idea the forms, the concepts, the abstractions were the only truly real things and the material, the body, the flesh, the lust, the passions, were fading, falling, tempting shadows designed to draw us away from the divine to hell itself.
We were not living with morality.
Life was morality. Life was a morality play. The passage through the veil of tears of life was a mere test. Was a mere test.
The science, science came along and said the earth is not the center of the universe.
The earth is not flat. The earth is not fixed. The earth is not stationary.
We're a rock whirling around a fireball, whirling around a bunch of other fireballs, whirling around a universe that is, to all intents and purposes, infinite in its extension.
We are not even an afterthought of the universe. We are an accidental aggregation of atoms.

[40:02] Morality is the province of the human. The human is differentiated from the animal by the presence of the soul and of moral commandments.
However, the scientific revolution, the Baconian revolution, says, and this is what terrified Pascal so much in Pensees, the silence of these infinite spaces terrifies me.
What is there in the world? Is there a narrative? Is there a story? Is there a plot?
Are there rewards? Are there punishments? Are there morals? Are there ethics? No, says science.
All there is, is the atoms and the void.
All there is, is stuff and nothing, things and emptiness, matter and nothing.

Science vs. Religion: The Battle for Morality

[40:51] Pull apart matter, you cannot find God.
Pull apart things, we cannot find morality.
We cannot find moral rules. Of course, it's the famous commandment or dictum or dictate of Hume. You cannot get an ought from an is.

[41:08] Now, of course, people could just dismiss all of the science, say it's all superstition, it's all nonsense.
But the problem is, when you have people, I mean, tens of millions or hundreds of millions of people over time, when you have tens of millions of people alive only because of science, it's kind of tough for them to dismiss science.

[41:29] You dance with the one that brung you. and of course we think about the scientific revolution in terms of astronomy and maybe a little bit of magnetism and some atomic theories although it was Democritus in The Nature of Things back in the ancient world who talked about that stuff to begin with but there was more thoughts along these kinds of lines, and that's not the scientific revolution that matters that's a bunch of abstract intellectuals intellectuals battling with high-level priests about spinning balls in space.
No, no, no. The scientific revolution that matters, and I wrote about this in my novel Just Poor, the scientific revolution that matters is the one that produced 10 to 20 times the amount of food. Right?
The agricultural scientific revolution.
The science of the soil was the real scientific revolution. And it was the first one, because you can't have an urban intelligentsia without excess food production, and you can't have excess food production without the science of the soil.

[42:34] Tens of millions of people lived because for the first time in human history there was enough food without rampant slavery and conquering.
And so people didn't starve to death, and they also had enough energy to survive illness often. him.
And so Jesus said the poor will always be with us.
And relying on religion, relying on the church did not really produce much extra food.
But turning to the science of the soil rescued literally countless people from death.

[43:12] Both directly and indirectly. So, did following the word of God do more benefit, or did following the agricultural scientists produce more benefit?

The Agricultural Revolution and its Effects on Humanity

[43:24] Who helped humanity more? The priest who says, you're cursed and evil for existing, and you must pay me to lift the curse called hell from you, or the humble scientist who studied crop rotation, went to crops like turnips and encouraged, as the early economists did, of course, foreign trade, the reduction of trade barriers.
Who benefited humanity more, the priest or the scientific farmer?
This is huge, huge ramifications. I mean, you know, of course, that more British sailors in the course of the British Navy, more British sailors died from scurvy than from enemy combat. combat.
So the person who figured out that vitamin C, sage-draped scurvy, provided more benefit to the Royal Navy than all the armies and navies that harmed it in the past.
Who is providing the most benefit, the scientist or the priest?
And if you're only alive because of the scientist, it's kind of tough to say the priest.

[44:32] If morality is God then disbelieving in God is also disbelieving in morality let me say this again I've said it before it was important in this context Amakwe Desaad is the inevitable extension of this if you disbelieve in God if God is morality then you can escape morality by disbelieving in God that's the huge problem with religious morality hey if you believe in it you get your morality it's a little subjective it's a little complicated Loosey-goosey, but you get your morality.

[45:04] But if you say, no, the scientists have proven that all that is, is atoms and the void, nowhere in which is inscribed any tenets of morality, then if you follow the scientists, you leave God behind, and when you leave God behind, you leave morality behind, and then there is no difference between man and animal.
And that morality is a kind of superstition to restrain the pleasurable will of the anim.
Is there sadism in nature? Please understand this.
Ask this question. Is there such a thing as sadism in nature? No, there is not.
Is there such a thing as lying in nature? No. Is there such a thing as rape among the animals? No.
So if all we are, if all that is, is atoms and void then there is no such thing as morality therefore how should you organize your life?
By pleasure you have to organize your life somehow figure out what you're going to do with your day so if there's no morality which science seems to prove then all you have left is pleasure and then, since there's no morality do what thou wilt shall be the whole of the law.

[46:25] Wouldn't you kidnap? There's no real such thing. There's no really such thing as kidnapping. Why wouldn't you abuse? There's not really any such thing as abuse.

[46:34] Sadism is named after the Marquis de Sade, who himself did not believe in sadism.
He said, cruelty is natural.
It is the first law of nature. It's cruelty. And of course, if you look at animals and you see them tearing each other apart and raping each other and attacking each other and hyenas stealing from lions and dolphins and ducks, raping wantonly, you say, well, they're the pursuit of pleasure.
And all of the dictates of morality come down to, imagine, imagine I want to start my philosophy show way back in the day, like 18 years ago.
I want to start my philosophy show.
And someone says to me, my invisible friend doesn't want you to.
My invisible friend disapproves of you starting a philosophy show. Well, what would I say?
Oh, that's interesting, I suppose. Okay, so your invisible friend doesn't.
Oh, my invisible friend does like me starting a philosophy show, so I'm here.
My invisible friend either. I don't believe him. I'll just make up my own.
So for the secularists, for the materialists, for the science addicts and the descent to the cunning animal advocates, thou shalt not, through the commands of religiosity, equate to my imaginary friend doesn't approve.
But if I don't believe in your imaginary friend, what do I care about his approval?
It's all made up. It's all nonsense. It's all silly.
Why would I not do what I want, just like the animals do?

[48:00] It's really the agricultural revolution that is one of the dominoes that results in somebody like the Marquis de Sade.
And leftists are atomists.

[48:12] Rightists are spiritualists. They are soul. We are differentiated because of the soul. The soul yearns for virtue. Virtue is commanded by God.
We are distinct from the animals. We have moral responsibility.
Whereas leftists come out of the scientific and biological revolutions and say, who has benefited mankind more, all the priests in the known universe or the guy who figured out how to produce winter crops, and of course the big challenge has been.

The Origin of Morality and its Connection to Religion

[48:43] If science is correct in all that exists of the atoms and the void where does morality come from?
Well the answer can't be religion because if you then don't believe in religion and it can't be proved beyond the shadow of a doubt requires faith.
If morality requires faith, then simply disbelieving in it erases it from your mind.
It doesn't erase it from reality. You still have a conscience and so on, but it erases it from your mind, and then you have permission to do whatever. Why?
Because nature doesn't need permission. Nature does not require permission.
Nature is a war of all against all, and you win by whatever means necessary.
All is fair in reproduction and resource acquisition.
All is fair in love and war. if morality comes from invisible beings and you don't believe in those invisible beings you don't believe in morality do what you will shall be the whole of the law so the left evolves out of the scientific revolution and the left is adrift in a sea of cunning animalism, because it doesn't accept morality morality is the opinion of your imaginary friend.

[49:51] Such thing as lying, there's no such thing as kidnapping, there is only indulging in your pleasures because that's fun and enjoyable, or denying your pleasures because you believe in the dictates of imaginary friends.
Morality is superstition, and if you don't believe in the curse called evil, then it doesn't exist for you.
Of course, the rush should have always been to to find a substitute for morality for those who don't accept the existence of God.
That's UPB, right? That's universally preferable behavior. It's the proof of morality without requiring a belief in God.
It accords with most religious instructions against theft, rape, assault, and murder.
But it proves. It proves these things.

[50:39] So, just to sort of reiterate, where does the Mark Weedicide come from?
Well agricultural revolution, produces excess food produces urban intelligentsia who then explore science science leads people away from God which causes them to no longer believe in morality, which then uncorks any restraint to the animal pleasures and desires, takes away empathy nature does not run on empathy nature runs on exploitation so to speak and cruelty, the mark we decide not, it's the inevitable consequence of empty animalistic secularism that denies universal moral standards, views them as superstition.
I mean, if it could be proven to you, it's not true, but let's just take a thought experiment here.
If it could be proven to you that if you could find a way to disbelieve in gravity, you could actually fly without danger.
That that if you genuinely, you know what they always say, just believe and you can fly, magic, Tinkerbell, Peter Pan.
If you could will yourself to disbelieve in gravity, you would no longer be subject to gravity.
Wouldn't you view as vaguely foolish everybody who's still staggered and walked around rather than flew?

[51:56] If you could be convinced that if you disbelieved in aging, you would no longer age, wouldn't you view as foolish all of those who continue to age?
If you believed that if you accepted that you had a million dollars, you would have a million dollars wouldn't you view everyone who remained poor as foolish and unwise it's the same thing with morality if you believe that rejecting morality, eliminates morality then it would be the same as rejecting physical limitations as surmounting physical limitations.

The Link Between Morality and Belief in the Divine

[52:28] Believe I have a full head of hair, then I have a full head of hair.
You could say it's magical thinking.
But of course, this morality is tightly bound into the divine, then disbelieving in the divine is disbelieving in morality, and then it opens up the gates of hell to do whatever the hell you want.
Why wouldn't you? You're an animal. Does the hyena say, well, technically we didn't chase and catch and kill that zebra, so it's really the lion's property.
We should leave it be. It doesn't say that.
If they can get it, they will get it. If you can capture and torture and kill, and you want to capture and torture and kill, why wouldn't you?
That's what animals do. That's what animals do.
Science strips away God, strips away morality, and you end up with some very cunning and very dangerous animals with no sense of self-restraint that destroy everything and often everyone around them.
Highly dangerous mindset. And UPB, of course, is designed to rescue us from this. So, I hope you will check out the book if you haven't already.
It's available at freedomain.com slash books.
I hope that you will check out freedomain.locals.com.
Join a great community. You get access to my examinations of the French Revolution.

[53:37] StephBot AI, History of Philosophers series, lots and lots of great stuff up there.
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Really, really great stuff.
Freedomain.com slash donate. Nate. I really look forward to your feedback.
Thank you so much for listening to this ear conversation.
I find it just fascinating stuff to delve into. I hope that you do too.
I'll see you next time in part four. Take care. Bye.