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In Spinoza and the Philosophy of Love, Michael Strawser provides a
new reading of Spinoza as a philosopher of love, and one who
centered in his thought an ethically qualified conception of noble
love. Strawser examines the threefold conception of love found in
Spinoza's Ethics and argues that what is most important for
Spinoza's philosophy is a unified conception of love centered on
nobility (amor sive generositas). This active conception of love
can conquer hatred and bring people together. Situating Spinoza's
philosophy of love within both Jewish and Western philosophical
traditions, Strawser investigates questions in the philosophy of
love together with Spinoza and thinkers such as Saadia Gaon,
Maimonides, Leono Ebreo, Tullia d'Aragona, and Rene Descartes. He
shows how Spinoza deepens our understanding of amorous
perfectionism and how this reading of Spinoza's philosophy of love
serves as both a corrective to problematic readings, such as those
found in Isaac Bashevis Singer and Emmanuel Levinas, and a counter
to speciesism. With careful examination of Spinoza's writings,
Strawser demonstrates that the goal of his philosophy is best
understood as the love of other people who are to be helped and
united with in friendship: Spinoza's philosophy of love calls for
collective nobility.
Ironically, the philosophy of love has long been neglected by
philosophers, so-called "lovers of wisdom," who would seemingly
need to understand how one best becomes a lover. In Kierkegaard and
the Philosophy of Love, Michael Strawser shows that the philosophy
of love lies at the heart of Kierkegaard's writings, as he argues
that the central issue of Kierkegaard's authorship can and should
be understood more broadly as the task of becoming a lover.
Strawser starts by identifying the questions (How should I love the
other? Is self-love possible? How can I love God?) and themes
(love's immediacy, intentionality, unity, and eternity) that are
central to the philosophy of love, and he develops a rich context
that includes analyses of the conceptions of love found in Plato,
Spinoza, and Hegel, as well as prominent contemporary thinkers.
Strawser provides an original and wide-ranging analysis of
Kierkegaard's writings-from the early The Concept of Irony and
Edifying Discourses to the late The Moment, while maintaining the
prominence of Works of Love- to demonstrate how Kierkegaard's
writings on love are relevant to the emerging study of the
philosophy of love today. The most unique perspective of this work,
however, is Strawser's argument that Kierkegaard's writings on love
are most fruitfully understood within the context of a
phenomenology of love. In interpreting Kierkegaard as a
phenomenologist of love, Strawser claims that it is not Husserl and
Heidegger that we should look to for a connection in the first
instance, but rather Max Scheler, Dietrich von Hildebrand, Emmanuel
Levinas, and most importantly, Jean-Luc Marion, who for the most
part center their thinking on the phenomenological nature of love.
Based on an analysis of the works of these thinkers together with
Kierkegaard's writings, Strawser argues that Kierkegaard presents
readers with a first phenomenology of love, a point of view that
serves as a unifying perspective throughout this work while also
pointing to areas for future scholarship. Overall, this work brings
seemingly divergent perspectives into a unity brought about through
a focus on love-which is, after all, a unifying force.
Ironically, the philosophy of love has long been neglected by
philosophers, so-called "lovers of wisdom," who would seemingly
need to understand how one best becomes a lover. In Kierkegaard and
the Philosophy of Love, Michael Strawser shows that the philosophy
of love lies at the heart of Kierkegaard's writings, as he argues
that the central issue of Kierkegaard's authorship can and should
be understood more broadly as the task of becoming a lover.
Strawser starts by identifying the questions (How should I love the
other? Is self-love possible? How can I love God?) and themes
(love's immediacy, intentionality, unity, and eternity) that are
central to the philosophy of love, and he develops a rich context
that includes analyses of the conceptions of love found in Plato,
Spinoza, and Hegel, as well as prominent contemporary thinkers.
Strawser provides an original and wide-ranging analysis of
Kierkegaard's writings-from the early The Concept of Irony and
Edifying Discourses to the late The Moment, while maintaining the
prominence of Works of Love- to demonstrate how Kierkegaard's
writings on love are relevant to the emerging study of the
philosophy of love today. The most unique perspective of this work,
however, is Strawser's argument that Kierkegaard's writings on love
are most fruitfully understood within the context of a
phenomenology of love. In interpreting Kierkegaard as a
phenomenologist of love, Strawser claims that it is not Husserl and
Heidegger that we should look to for a connection in the first
instance, but rather Max Scheler, Dietrich von Hildebrand, Emmanuel
Levinas, and most importantly, Jean-Luc Marion, who for the most
part center their thinking on the phenomenological nature of love.
Based on an analysis of the works of these thinkers together with
Kierkegaard's writings, Strawser argues that Kierkegaard presents
readers with a first phenomenology of love, a point of view that
serves as a unifying perspective throughout this work while also
pointing to areas for future scholarship. Overall, this work brings
seemingly divergent perspectives into a unity brought about through
a focus on love-which is, after all, a unifying force.
Both/And is a new interpretation of Kierkegaard's writings which
attempts to make sense of a very diverse authorship by offering a
comprehensive interpretation of both Kierkegaard's so-called
aesthetic and his religious writings. Soren Kierkegaard (1813-1855)
stands for a turning point in philosophy from a systematic
philosophy - which, with its focus on objectivity, attempts to
place itself on the secure path of science - to a "philosophy" that
focuses its attention in subjectivity and openly acknowledges
itself as fragmentary and provisional. Strawser examines
Kierkegaard's works as religious, aesthetic/poetic, and
philosophical and argues that irony runs through both the aesthetic
and the religious works - indeed, Kierkegaard referred to himself
as the Magister of Irony. But Strawser goes beyond these boundaries
to draw in the interpretation of Kierkegaard's writing not a line
which cuts off the aesthetic from the religious, but connects them.
This is what Strawser calls the line from irony to edification.
This line is the line of both/and, the line of connection. Strawser
addresses the problematic but natural relationship between
Kierkegaard and postmodernism and offers exciting possibilities.
Strawser believes that contemporary postmodern philosophical
considerations aid a critical reading of Kierkegaard, but such a
reading must not be overwhelmed by them. Such a comprehensive
reading is what Strawser offers the reader in Both/And.
Traditional philosophizing has generally depended upon logic or
reason as its primary or sole access to truth. Subjective
experiences such as feelings, the passions, and emotions have
typically been viewed as secondary, untrustworthy, or both. They
have, at best, been seen as accompanying reason, at worse, as
clouding our judgments and misleading reason, thus often becoming
unworthy of any significant role or consideration within
traditional philosophical research. The Religious Existentialists
and the Redemption of Feeling revisits how the movement of
existentialism, specifically, the religious existentialists, has
contributed to rethinking the role of subjective experience for
philosophical enterprise as a whole, in contrast to the rationalist
and idealist traditions. This rethinking of subjective experience
is what the book characterizes as the redemption of feeling.
Expanding our understanding of philosophical thought to include
these subjective experiences opens the door for the possibility of
a mode of philosophizing that views human experience as
philosophically relevant, thus reframing the importance of feelings
in general for philosophical inquiry. Through their considerations
of a variety of thinkers, the contributors to this collection
provide a fresh look at the contributions of twentieth-century
existentialists, a rethinking of the very notion of existentialism,
and a genuine exploration of the significance of subjectivity.
Both/And is a new interpretation of Kierkegaard's writings which
attempts to make sense of a very diverse authorship by offering a
comprehensive interpretation of both Kierkegaard's so-called
aesthetic and his religious writings. Soren Kierkegaard (1813-1855)
stands for a turning point in philosophy from a systematic
philosophy - which, with its focus on objectivity, attempts to
place itself on the secure path of science - to a "philosophy" that
focuses its attention in subjectivity and openly acknowledges
itself as fragmentary and provisional. Strawser examines
Kierkegaard's works as religious, aesthetic/poetic, and
philosophical and argues that irony runs through both the aesthetic
and the religious works - indeed, Kierkegaard referred to himself
as the Magister of Irony. But Strawser goes beyond these boundaries
to draw in the interpretation of Kierkegaard's writing not a line
which cuts off the aesthetic from the religious, but connects them.
This is what Strawser calls the line from irony to edification.
This line is the line of both/and, the line of connection. Strawser
addresses the problematic but natural relationship between
Kierkegaard and postmodernism and offers exciting possibilities.
Strawser believes that contemporary postmodern philosophical
considerations aid a critical reading of Kierkegaard, but such a
reading must not be overwhelmed by them. Such a comprehensive
reading is what Strawser offers the reader in Both/And.
Kierkegaard's God and the Good Life focuses on faith and love, two
central topics in Kierkegaard's writings, to grapple with complex
questions at the intersection of religion and ethics. Here, leading
scholars reflect on Kierkegaard's understanding of God, the
religious life, and what it means to exist ethically. The
contributors then shift to psychology, hope, knowledge, and the
emotions as they offer critical and constructive readings for
contemporary philosophical debates in the philosophy of religion,
moral philosophy, and epistemology. Together, they show how
Kierkegaard continues to be an important resource for
understandings of religious existence, public discourse, social
life, and how to live virtuously.
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