Harvey Lister ?

I have done this site especially for Harvey Lister
in order to visit thishousewillexist.org

Harvey Liste is entertainment venue operator.


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Sorry for my poor english translation.

Entertainment is an activity which allows men to spend their free time having fun and so turn away their concerns. The entertainment form the core of the larger family entertainment: a conversation, friendly and rather unexpectedly, between former collaborators will be a significant leisure in the company without being an entertainment.

The entertainment has been studied by various philosophers, especially Blaise Pascal. Since the era of consumerism and leisure, it became a flourishing business sector in particular on the theme parks and entertainment and the media.

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The word entertainment is of Latin origin, it appeared in Europe in the late fifteenth Century1. He referred then to the Financial Action divert for his own benefit, or distract a share of the inheritance. Subsequently, this definition has been taken to implement the action to divert essential in general and, by extension, which diverts some of the basics. Gradually, he supported the idea of ??pleasure and leisure later.

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In 1662, French philosopher Blaise Pascal develops an approach known entertainment that will be published in 1670 in Thoughts. He develops the idea that it is contradictory to human need for recreation and therefore essential for him to distract from the essentials. (By turning away from the main, therefore man with the most entertaining ...)
In 1947, Jean Giono takes this approach in his novel A king without entertainment.

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Several activities can be entertained:

Visual Arts
Movies
Circus
Dance
Day
Internet
Game
Reading
Music
Amusement Park
Photography
Radio
Sexuality
TV
Theatre
Tourism
Sports

They take different forms in different places and eras. They mark more or less civilizations. One of the oldest dance and is one of the most modern is access to multiple areas of interest via the internet. The arts, music, partying and sport passes through the ages and cultures.

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A celebration (in Quebec, depending on the context) is an event organized to celebrate something or someone.

Etymology: from Latin festa dies, the family holiday word festive feast, feast, party animal ...

Most Western holidays are of Christian origin, even older than Christmas, but Christianity that the Church has assimilated. In countries where these festivals are used, often called pagan holidays non-Christian holidays.

The secular meaning has introduced the term holiday.

The festival is a special moment, always eagerly awaited, which lies less within the social time at its margins. Subtracted to the time of production, it will take place at night or on those dates of the calendar, marking the junction of two well-defined periods, belong exclusively to none. It is also conducive to the linking of what it takes usually separate: social classes, genders, ages, or even the living and the dead, the human and the divine, society and nature.

But there is finally less confrontation, encounter, dialogue, that provisional dissolution. The individual himself, freed from its social role, is further ordered to drown and to melt into the undivided as to speak. The verb replaces the excitement, enjoyment, dizziness.

Oscillating between ritual and anarchy, the party does not announce a new order, it is not revolution. It is rather a parenthesis within social existence and the rule of necessity. It is also what may give a reason for being in the everyday, hence the temptation to expand opportunities for festivals, to the point, Jean Duvignaud note that "certain nations, certain cultures are swallowed up in the fête1.

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Release time of the conventions, but also the necessities of production and labor, the party must be creative expansion, exploring all possibilities, at least symbolically.

It is allied with art, dance, the game is still the time when spontaneity is not only permissible but obligatory. But the parodic nature of the festival acts as a safeguard against impulses, and his good-natured tone indicates that it abolishes the social order to better enable the group to meet, roles independently formed. Physical proximity is associated with a certain atmosphere fusion. If the party outlawed attitudes really aggressive, it is not an opportunity to forge deep bonds of friendship through dialogue.

It is rather about what Sartre called the "grip". All are expected to participate in the same spirit, being carried away. The festival is a whirlwind that seems to temporarily abolish the personalities, but still gives everyone the opportunity to express repressed desires usually, is it the mode of farce. This paradox is easily understood if we admit that the festival is under the sign, not ego, but the id. It is generally understood that what we did during the festival will remain without consequences, precisely because we are not supposed to be so completely himself, sometimes drunkenness is obvious.

However, according to Roger Caillois, because in our climate drunkenness and the mask does not go hand in hand that our celebrations do not turn violent. Nobody can claim that embody the legitimate violence of a god he would bring the mask. Instead our festivals are egalitarian, and unmask them bare by derision. Elsewhere, more ritualized, the fun is not foreign to tremendum, the characteristic fear of confrontation to the Sacred that modern man does not know much more than through some horror movies.

Roger Caillois, Games and men: the mask and vertigo (1958)

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The party is still frenzy because it is listed in a limited time, need to move quickly. The festival time is this: pure expenditure, the insulted party's future and economy. Indeed pleasure is not about the future, it is not useful, but it is its own justification. It does not refer to a time horizon. Read Levinas, enjoyment is already sinking time and service, stunning. If we eat a lot during a festival, and free, not by greed, but rather because the fear of missing later is eliminated and that recklessness is required. Similarly, if the party was prepared for a long time and could be very expensive, the economic dimension is suspended during the festival. It is the opposite of an investment, because all this time and all these riches there engulfed at once.

This feature of the pure party does not mean only that it is escape from everyday life, intense exploration of other possible or impossible, that the daily reality. According to Jean Duvignaud, it is "swallowed up in this," which requires giving up "period where the accumulated knowledge and human concerted actions." The festival is a kind of periodic annihilation of society, a fall in the "bottomless well of this." It may be objected, however, that the expense may be worth festive ostentatious: it can display rank, be obliged to all those who have benefited. She is so wasted that free economic sense, not in a political sense.

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Both the division of labor as its opposite, the undifferentiated to a farming community, seem to confer a benefit party politics behind his free appearance. The festival is an opportunity to increase meetings with those who were never to do.

It is then the condition of belonging to the same community. But it can also change the tone of our relationship, often very formal, with the very people that we frequent daily: they lose their apparent unidimensionality. Matters little that we never find strangers encountered during the feast, there was at least part of a crowd, we approached the living heart of the community. Duvignaud nevertheless prohibits the contemporary design of the festival, polished, fraternal, the ravages and destruction of the carnival. The festival is originally confrontation of nothingness, pure disorder in man and in nature.

It would be less radical reform of the social bond, as believed by French sociology, qu'épreuve what is radically different society, drunkenness of nothingness. Within the rules, there would be not only the promise of a renewed intensity of collective life, but the specter of self-destruction. The moment of celebration would deny the company time, not its foundation. It is true that if Freud distinguished and opposed the death drive and Eros, the origin of civilization, Heidegger, he saw in the Void, boldly related to Being, both the source and the refutation of any actually defined, of any view.

Yet the party, if it is ambiguous and potentially destructive, is mostly very conservative. She did not call anything that challenges the social order to better integrate, and to stage the eternal return of the immutable order (Mircea Eliade). It is also re-use, ownership carnal entities also diffuse a victory, nation, or a new millennium!

Mircea Eliade, The Myth of the Eternal Return Editions Gallimard / Ideas - 1969

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