Beyond Humanism: The Flourishing of Life, Self and Other by B. Nooteboom

By B. Nooteboom

This e-book seeks to set humanism on a brand new footing. now not Enlightenment intuitions of an self sufficient, disconnected, and rational self yet a philosophy orientated in the direction of the connection among self and different. With this, it seeks to supply an get away from current egotism and narcissism in society. It discusses altruism in addition to its obstacles.

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In Heidegger’s mood, life is a burden we carry by being ‘thrown’ into the world without a choice in the matter. In my mood, life is a precious gift whose potential we should Introduction 21 realize and develop, and which potential and the possible forms of its utilization vary, as mood does, between people and their circumstances. A central question, posed before by Taylor (2003), is whether and how, while maintaining the good things from the Enlightenment and Romanticism, we might turn around individualism to a form that does not drown in egoism and narcissism.

And there is the problem of predestination: who will be saved by God and who will not? Can one gain redemption by one’s own actions? And, with Nietzsche and Heidegger, we may wonder that if God gives us solace from the fear of death whether this may eliminate the urge to live our lives fully. There is also the God of the mystics: not a God ‘out there’, either as a person or as a metaphysical principle, or as a transcendent being beyond humanity and the world, but as a God to be found ‘in here’, in the soul of the individual self.

81). This fundamental point forms the central theme of this book. The risk of an attempt, such as the one I make here, to redress the self-interestedness of the human being that has run out of control, is that one reverts to the sacrifice of the individual to a collective national culture or to a universal ideal that is no more than a particular vision made absolute. The path that I choose is that of an opening 22 Beyond Humanism to the other human being, but not in the form of a collective national other, nor the abstract universal other, but to others as differentiated individuals.

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