Love, cause, and may: Kierkegaard After Frankfurt introduces and investigates subject matters universal to Harry G. Frankfurt and Søren Kierkegaard, focusing rather on their knowing of affection. a number of special individuals argue that Kierkegaard's insights approximately love, volition, and identification may help us to guage facets of Frankfurt's famous arguments approximately love and being concerned; equally, Frankfurt's analyses of the higher-order will, valuing, and self-love aid make clear issues in Kierkegaard's Works of affection and different books.
By bringing those key thinkers into dialog with one another, we could glean a brand new figuring out of the constitution of affection, purposes for romance or deriving from loving, and extra extensively, the relevant moral questions of "how to reside" and to improve an actual id and significant lifestyles.
Love, cause, and may will entice readers attracted to the philosophy of motion and feelings, continental concept (especially within the existential tradition), the examine of personality in psychology, and theological paintings on neighbor-love and virtues.
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Additional info for Love, Reason, and Will: Kierkegaard After Frankfurt
For as Frankfurt sees it, “the functionality of affection isn't to make humans sturdy” yet particularly “to make their lives significant, and hence to aid make their lives in that means stable for them to stay” (RL, 99). within the occasion that one is not able to like oneself wholeheartedly and event such self-contentment, Frankfurt’s parting The pricey Self: Self-Love, Redoubling, and Self-Denial 121 recommendation to the reader isn't really to take oneself too heavily or “at least make sure to grasp directly to your humorousness” (RL, 100). II. Self-love, Redoubling, and Self-denial in Kierkegaard’s Works of affection during this essay, I shall confine my research to Kierkegaard’s realizing of self-love, redoubling, and self-denial in Works of affection, utilizing it as a counter-position through which to critique Frankfurt’s view of self-love and his cost opposed to Kant. five Taking the biblical commandment in Mt. 22:39, “You shall love your neighbor as yourself,” because the place to begin for a chain of Christian deliberations on love (or extra effectively, the works of affection, seeing that for Kierkegaard Christian love is “sheer action”), Kierkegaard recognizes that self-love is presupposed by way of Christianity— no longer as a prescriptive correct, notwithstanding, yet as anything to be wrested clear of people (WL, 17, 98–99). In his view, in spite of the fact that, Christianity doesn't suggest to get rid of self-love consistent with se yet in basic terms to educate us to like ourselves within the correct method or as we should love ourselves. this can be performed through riding out selfishness or sensuousness6 inside us in the course of the transformation of self-love through the biblical command to like the neighbor as oneself. Kierkegaard states: “To love your self within the correct approach and to like the neighbor correspond completely to each other; essentially they're one and an analogous factor …. The legislations is for that reason: You shall love your self within the similar manner as you like your neighbour should you love him as your self ” (WL, 22–23, forty four, 52–53, 55). yet who's our neighbor and the way does love of the neighbor represent a formal self-love? Kierkegaard explicates this equation through first noting that the be aware “neighbor” in Danish (Næste) is etymologically derived from the be aware “nearest” (Nærmeste), this means that the neighbor is or might be “the one that is closer to you than someone else” (WL, 21). certainly, the neighbor is so on the subject of us that he/she could be considered as a redoubling (Fordoblelse) of ourselves within the different. 7 by way of redoubling, even if, Kierkegaard doesn't suggest that the neighbor is to be considered as an “other I” or “other self ” as in preferential types of love for others akin to erotic love and friendship, which in his view search to shape “a new egocentric self ” in union or identity with the opposite that constitutes the very top of selfishness in intoxicated vanity, self-deification, and idol worship (WL, 53–57). From Kierkegaard’s standpoint, all preferential love in its ordinary types and expressions is just one other kind of egocentric self-love during which the opposite is seemed in simple terms as an extension of ourselves, no longer a redoubling, which calls for a duplication of the self within the different in one of these manner as to be 122 Love, cause, and should instead of one (WL, 21, 53–54).