By Peter Hadreas
Utilizing phenomenology to discover the implicit common sense in own love, sexual love, and hatred, Peter Hadreas offers new insights into the distinctiveness of the liked and gives clean causes for many 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 concentrated 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 resources for A Phenomenology of Love and Hate (Ashgate New Critical Thinking in Philosophy)
Thus the love opens onto the uniqueness of the other person, not as the veriﬁcation of a hypothesis, but as a recollective opening to another’s personal truth. 64 Michel Foucault, ‘La maison de fous’, in Les criminels de paix (Paris, 1980), pp. 145–60. Saint-Exupéry proposes a comparable alternative notion of personal truth borne out of self-fulﬁllment: ‘Truth is not that which can be demonstrated by the aid of logic. If orangetrees are hardy and rich in fruit in this bit of soil and not that, than this bit of soil is what is truth for orange-trees.
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. Consequently pain may be ‘dominated’ by love to the extent that the truths of the personal world may be put alongside the truths of the objective world, each laying question to other’s priority.
Titus, 3:3:2; Epist. James, 4:1:2; 4:3:2; and Epist. Peter II, 2:13:2. In fact, the New Testament canon all but dispenses with the term for pleasure (ἡδονή) in favor of joy (χαρά). ‘Joy,’ (χαρά) and its cognates, on the other hand, appear extremely frequently in the New Testament canon. There are over ﬁfty occurrences of ‘joy’ (χαρά) alone, not counting frequencies of its cognates ‘rejoice’ (χαίρω), ‘grace’ (χάρις), and ‘free gift’ (χάρισµα). , 28:8), through the acts of Philip in Samaria (Acts, 8:8), causing ‘great joy in that city’, and then frequently in the epistles of Paul, Peter, and John.