It is astonishing to see how many people take de Sade to be a sophisticated thinker. One review I read even went so far as to say that in “Philosophy in the Bedroom” de Sade is “philosophically eloquent” and “at his most learned and compelling.” To which I have to respond, “Are you kidding me?” De Sade’s ideas are intellectually shallow and self-contradictory, and in no way merit the title “philosophy.”
The whole foundation of the ideas presented in “Philosophy in the Bedroom” is faulty from the start. De Sade dispenses with the idea of God, saying it is ridiculous to feel any kind of duty towards an imaginary deity or to give any weight to moral injunctions of religion. Having done this, de Sade then promptly substitutes for God his idea of Nature, which he fully anthropomorphizes and to whom he ascribes the same kind of intentionality he denied existing in a deity.
But de Sade gives no reason why this Nature should guide our actions any more than God. This fundamental fallacy undermines the possibility of any coherence or validity in the further development of his ideas, yet he relies on it as faithfully as a theologian throughout the book. But this is only the beginning. Supposing we were grant de Sade the premise that we should act in accordance with Nature, what follows is still equally incoherent, for de Sade simply declares certain impulses to be “natural” and others “unnatural” according to his own whims and not by any philosophical process. Everything de Sade approves of, namely licentious actions, are natural to him, and any he despises, such as selflessness or temperance, he derides and scorns as being unnatural. Yet why should we not consider all of our impulses, thoughts, wishes and desires to be natural? Indeed, if (as de Sade asserts) we are completely products of Nature with nothing higher (i.e. God) to determine a purpose for us, then even the most elaborate social conventions should be considered natural, and we have no less reason to marry, be monogamous and obey the laws than we do to commit sodomy and acts of wanton violence.
The consequence of this is that de Sade has made no real philosophical progress in determining what we should or should not do. This is the key point that everyone would do well to understand. There is simply nothing behind de Sade’s ideas but unjustified assertions. Far from being advanced, de Sade’s thinking suffers from acute retardation. In fact the whole of de Sade’s “philosophy” consists of nothing more than fallaciously dressing up the ramblings of his Id as universal maxims. Those who find that de Sade’s exhortations appeal to their own preconceptions may find him a compelling thinker, but anyone who examines his ideas with an open and rational mind will find little here except adolescent ravings.
I have yet to see any defense of de Sade that relies on anything but vague praise for being “ahead of his time” and for influencing or anticipating the ideas of later thinkers, such as Nietzsche. This is similar to an argument from authority, where we must apparently esteem de Sade higher the more his ideas infiltrate the minds of great philosophers. I would posit that if this linkage is so essential to de Sade’s reputation, perhaps we have it backwards, and ought to be esteem the later thinkers less according to how much they have absorbed from this wholly unimpressive, shallow and simplistic mind.
Although I am all for hardcore rough sex, de Sade’s books are nothing more than Author Appeal given philosophic pretensions.