By Peter Hadreas
Utilizing phenomenology to discover the implicit common sense in own love, sexual love, and hatred, Peter Hadreas presents new insights into the individuality of the cherished and gives clean causes for a few of the worst outbreaks of violence and hatred nowa days. themes mentioned contain the price and subjectivity of private love, nudity and the temporality of sexual love, the relationship among own, sexual love, and the incest taboo, the improvement of group-focused hatred from person targeted hatred, and prejudicial discrimination. The paintings encompasses research of philosophers and writers from precedent days via to the current day and examines such episodes because the Oklahoma urban Federal development bombing and the Columbine highschool bloodbath
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Additional resources for A phenomenology of love and hate
122. , p. 122. , p. 122. , p. 149. , p. 121. 28 A Phenomenology of Love and Hate opens the possibility of building inter-reactive empathies. When both parties remain actively involved they co-create a weave of interaction. 61 The certainty we have of the beloved’s person does not come from proposing, reﬁning, and verifying a hypothesis through repeated interaction with the other person. It is rather a uniqueness, which from the beginning is inviolable, because it is the creation of interactive loving that is irreducible to the cognition, feelings and volitions of either lover alone.
It is perhaps then not so surprising how personal love conveys a uniqueness of the beloved that cannot be conveyed apart from the act of loving. In a late manuscript Husserl declares: ‘Love, loving, loses itself in the other ... ’52 It is not the potential satisfaction of our interests that establishes personal values. ’53 51 Kay Boyle, Words That Must Somehow Be Said: Selected Essays of Kay Boyle (San Francisco, 1985), p. 88. 52 Husserl, Zur Phänomenologie der Intersubjektivität, Zeiter Teil, Husserliana XIV, p.
75 With the development of British empiricist tradition the pendulum has already swung back. ]. 72 Zeno, considered the founder of Stoicism, sees joy (χαρά) as opposed to pleasure (ἡδονή). Diogenes Laertius, ‘Zeno’, Lives of the Eminent Philosophers, Book II (Cambridge MA, 1929), p. 221. The opposition continues through the middle and late Stoa. 1; p. 409. 73 ‘Joy’ is a mark of Godly behavior. On the other hand, ‘worldly pleasures’ are obstacles to receiving the word of God. In the ‘Parable of the Sower’, Luke, 8:4–15, for example, those along a rocky path receive, at ﬁrst, the Gospel with joy (μετὰ χαρᾶς) but those among the thorns, that is, those choked by life’s cares and riches and pleasures of this life (ἡδονϖν τοῦ βίου) do not mature.
A phenomenology of love and hate by Peter Hadreas