By Peter Hadreas
Utilizing phenomenology to discover the implicit good judgment in own love, sexual love, and hatred, Peter Hadreas offers new insights into the distinctiveness of the loved and gives clean reasons for a few of the worst outbreaks of violence and hatred nowa days. themes mentioned comprise the worth 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 construction bombing and the Columbine highschool bloodbath
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Extra info for A phenomenology of love and hate
76. Husserl in Ideas II sees the objectiﬁcation of feelings as part of the constitution of valued objects. ’ Husserl, Ideas, Second Book, p. 11. ] Husserl, Zur Phänomenologie der Intersubjektivität, Dritter Teil, Husserliana XV, p. 407. A Phenomenology of Love and Hate 34 82 sensual feelings’ and values whose source is personal love. 86 But how is this surrendering aspect of love and affective consciousness so different that it instills a source of value that involves ‘high’ joys that are not ‘hedonic’?
He carries the reader through the events of Socrates’ last hours of life, his actions and reactions with his interlocutors. And so, the reader follows in the footsteps of Socrates’ life. 33 we do not deﬁne personality by reference to the quality of its acts or the content and objects thereof; nor by the temporal coherence of its experiences, in memory or in any other aspect. , p. 75. ] Husserl, Zur Phänomenologie der Intersubjektivität, Zeiter Teil, Husserliana XIV, p. 335. Husserl questions here if Scheler is a proper phenomenologist, inasmuch as Scheler in the 1913 Nature of Sympathy explains that love and, in general, moral consciousness ‘contain an intentional reference to other moral persons ...
This is not to suggest a transcendent world of Platonic essences, or an Augustinian duality of two cities, one mundane and one divine. Rather because a world of persons is founded upon interactive love, there is a special dimension within this world, which love, like an additional mode of perception, understands. Again, we are concerned with a love that extends beyond an interest based in mutual pleasures or utility and which extends to the truth of the other’s character. Consequently taking pleasure in a person’s sense of humor and good looks, or liking another person because of business advantages, is not simply marginally related to the other person.