By Wayne Cristaudo
Love and evil are actual - they're components or strength fields which comprise us as constituent elements. Of the entire powers of lifestyles they're the 2 such a lot pregnant with that means, as a result the main generative of what's in particular human. Love and evil stand within the closest dating to one another: evil is either what destroys love and what forces extra love out folks; it truly is, as Augustine astutely grasped, privative (requiring whatever to negate) however it can also be born out of misdirected love. Breaking with naive realist and post-modern dogmas in regards to the nature of the true, this publication offers the root for a philosophy of generative motion because it attracts upon examples from philosophy, literature, faith and pop culture. whereas this ebook has a sympathetic ear for historical and standard narratives in regards to the which means of existence, it deals a philosophy acceptable for our occasions and our crises. it truly is fairly directed at readers who're looking for brand new how you can take into consideration our international and self-making, and who're as upset with post-Nietzschean and publish- Marxian twentieth century social concept as they're through extra conventional philosophical and naturalistic debts of man or woman. Wayne Cristaudo is affiliate Professor of eu stories on the college of Hong Kong. His guides contain The Metaphysics of technological know-how and Freedom: from Descartes to Kant to Hegel (Ashgate), This nice Beast: development and the trendy country (with Bob Catley) (Ashgate), nice principles within the Western Literary Canon (with Peter Poiana) (University of the USA Press) and Messianism, Apocalypse and Redemption in twentieth Century German idea (Introduction through Wayne Cristaudo and edited with Wendy Baker) (ATF). He has additionally released articles in foreign journals and chapters in books on Marx, Kant, Hegel, Heidegger, Eric Voegelin, Ernst Cassirer, Eugen Rosenstock-Huessy and Franz Rosenzweig
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Additional resources for Power, love and evil : contribution to a philosophy of the damaged
Sample text
Evil requires total obliteration: the things of this world, the after-world and God. 22 We may do evil on a grand social scale within the guise of priest or soldier, political hero or tyrant. It may also start, as with Smerdyakov from The Brothers Karamazov, on the small scale of a boy who tortures cats to death, and who then, as an adult, sticks pins in bread he gives to hungry dogs before he goes onto commit murder and take revenge on all around him, dragging as many into the nothingness of his own feelings and hatreds that have been generated out of the world’s failure to love at the right time.
39 And finally there is an entry simply entitled “Sunday’s Morning Prayer”: Dear God. These are anxious times. Tonight for the first time I lay in the dark with burning eyes as scene after scene of human suffering passed before me. I shall promise You one thing, God. Just one very small thing: I shall never burden my today with care about my tomorrow, although that takes some practice. Each day is sufficient unto itself. I shall try to help you, God, to stop my strength ebbing away, though I cannot vouch for it in advance.
Dostoevsky powerfully demonstrates in his account of Ivan’s nightmare and the discourses of Zossima in The Brothers Karamazov that the search for universal justice must lead to mass murder because human beings, once deluded that they possess the status of a man-god, are boundless in appetites and will have no brake upon them. The moralistic appeal to universal humanity and subsequent ease with which a humanistic political goal can justify mass murder to reach its end is one of the most luciferic aspects of modernity.