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 liked and provides clean reasons for the various 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 centred 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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Additional info for A phenomenology of love and hate
But, in view of the primacy Husserl later assigns to the ‘person’ as a source of value, Husserl’s criticism of Scheler would seem to be open to revision. By the time of writing the text quoted above from Husserliana XV (November 1931), the notion of personhood would seem to be irreducible to an idiosyncratic cultural apprehension. Even more, it would seem irreducible to the intentional acts of a transcendental Ego. , p. 167. 26. 32 Plato, Phaedo (Cambridge, MA, 1914), p. 107B. 33 Cf. Scheler, The Nature of Sympathy, pp.
56–85, has become rudimental in logic textbooks. 15, 1039b27–1040a7. Unless otherwise speciﬁed, all translations of Aristotle follow the renderings in The Complete Works of Aristotle (Princeton, NJ, 1984). Personal Love 31 But the uniqueness of the beloved person has a different basis from the uniqueness we assign to subjects numerically through ‘here’ and ‘now’ based indexing, as well as through proper names and deﬁnite descriptions. Personal love is, as we’ve called it, ‘hyper-subjective’. It outstrips both the uniqueness presumed by proper names and deﬁnite descriptions, as well as the uniqueness of numerical identity.
Hence the ‘micro-cognition’ of personal love. Russell perceived the ‘loneliness of the human soul’ that, ironically, implies he was with her in her isolation. The apprehension that reaches out to a person is, in a sense, beyond pleasure and pain. Surely not because Russell’s love or Mrs Whitehead’s person were able to stop her pain. Rather, the focus of his love opened onto an aspect of her identity that all at once is irrevocably dual, interactive and loved. The pain of this true self was thereby no longer isolated but indeed by its nature inter-affective.