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Desire slumbers alone in the bosom of Eternal Truth. Out of Wind enamoured with Chaos, Pothos is born. Brahma soliloquizes in consternation: Who am I? Whence came I? The pregenetic or precosmic Triad is a pure metaphysical abstraction. As fragrance affects the mind from its proximity merely, and not from any immediate operation upon mind itself, so the Supreme influences the elements of creation. Will is the Desire to be, and to become. Then Desire awakens and polarises Spirit and Matter, the two opposing forces which are inseparable, interdependent, and readily convertible into each other. Polarisation is the outcome of a conscious apostasis of Spirit from a state of Unconscious Subjectivity, marking a period of self-reflection through the “objectivity” of Matter (illegitimate marriage) with the promise and hope of the two becoming one again (true marriage) and re-ascend (be resurrected) to their heavenly abode. In the World of Being, in between each and every pair of opposites there is a Point of Impartiality or Not-Being. This is Third Logos, the Heavenly Man, Conscious Universal Mind.
Does action always arise out of desire? G.F. Schueler examines this hotly debated topic in philosophy of action and moral philosophy, arguing that once two senses of "desire" are distinguished -- roughly, genuine desires and pro attitudes -- apparently plausible explanations of action in terms of the agent's desires can be seen to be mistaken. Desire probes a fundamental issue in philosophy of mind, the nature of desires and how, if at all, they motivate and justify our actions. At least since Hume argued that reason "is and of right ought to be the slave of the passions," many philosophers have held that desires play an essential role both in practical reason and in the explanation of intentional action. G.F. Schueler looks at contemporary accounts of both roles in various belief-desire models of reasons and explanation and argues that the usual belief-desire accounts need to be replaced. Schueler contends that the plausibility of the standard belief-desire accounts rests largely on a failure to distinguish "desires proper," like a craving for sushi, from so-called "pro attitudes," which may take the form of beliefs and other cognitive states as well as desires proper. Schueler's "deliberative model" of practical reasoning suggests a different view of the place of desire in practical reason and the explanation of action. He holds that we can arrive at an intention to act by weighing the relevant considerations and that these may not include desires proper at all. A Bradford Book
The "Guise of the Good" thesis -- the view that desire, intention, or action) always aims at the good - has received renewed attention in the last twenty years. The book brings together work on various issues related to this thesis both from contemporary and historical perspectives.
The Aesthetics of Desire and Surprise: Phenomenology and Speculation covers issues central to contemporary continental philosophy (desire, expectations, excess, rupture, transcendence, immanence, surprise). The proposed term desire||surprise captures the phenomenological-speculative character of the pair not yet and no longer. Non-obvious parallels between different thinkers are drawn, and the argumentation is organized around philosophical figures relevant in the sequence desire – excess –pause (rupture, break) – recuperation (surprise). The works of Levinas, Žižek, Bataille, Blanchot, Foucault, and Ricoeur are interpreted and positioned according to the proposed template of desire - excess - pause. The consideration of limit experiences involves authors fascinated by transgression, and the question of whether excess is immanent or transcendent. This discussion considers works by Nietzsche, Deleuze, Žižek, and Foucault. The analysis of surprise and the beginning of recovery after the pause considers works by Fink, Merleau-Ponty, Nancy, Lyotard, Dufrenne, Bachelard, and Seel. The provocative argument elaborated in this work is that surprise starts with indifference. Furthermore, the argument is that surprise begins where the concept reaches its ending, hence that the limit of speculative thinking at its ending is the limit of aesthetics at its beginning. The work of Hegel, Schelling and Jaspers are discussed in order to argue for the beginning of aesthetics there where knowledge ends. Philosophical thematic is contextualized via sections on artists such as Duchamp and Mondrian, and on some films, provoking interest of aestheticians working in art history and cultural studies departments.
This book reconstructs Aristotle's account of desire from his various scattered remarks. It will be relevant to anyone interested in Aristotle's ethics or psychology.
In this addition to the award-winning Church and Postmodern Culture series, respected theologian Daniel Bell compares and contrasts capitalism and Christianity, showing how Christianity provides resources for faithfully navigating the postmodern global economy. Bell approaches capitalism and Christianity as alternative visions of humanity, God, and the good life. Considering faith and economics in terms of how desire is shaped, he casts the conflict as one between different disciplines of desire. He engages the work of two important postmodern philosophers, Deleuze and Foucault, to illuminate the nature of the postmodern world that the church currently inhabits. Bell then considers how the global economy deforms desire in a manner that distorts human relations with God and one another. In contrast, he presents Christianity and the tradition of the works of mercy as a way beyond capitalism and socialism, beyond philanthropy and welfare. Christianity heals desire, renewing human relations and enabling communion with God.
In this new book, crucial for understanding her journey, Luce Irigaray goes further than in Speculum and questions the work of the Pre-Socratics at the root of our culture. Reminding us of the story of Ulysses and Antigone, she demonstrates how, from the beginning, Western tradition represents an exile for humanity. Indeed, to emerge from the maternal origin, man elaborated a discourse of mastery and constructed a world of his own that grew away from life and prevented perceiving the real as it is. To recover our natural belonging and learn how to cultivate it humanly is imperative and needs turning back before the golden age of Greek culture. Another language is, then, to discover, capable of expressing living energy and transforming our instincts into shareable desires. In the Beginning, She Was reworks themes that are central to Irigaray's thought: the limits of Western logic, the sexuation of discourse, the existence of two different subjects, the necessity of art as mediation towards another culture. These themes are approached with a new level of maturity that reconfirms the place of Irigaray as one of the world's most important contemporary thinkers.
Liberalism, Miguel de Beistegui argues in The Government of Desire, is best described as a technique of government directed towards the self, with desire as its central mechanism. Whether as economic interest, sexual drive, or the basic longing for recognition, desire is accepted as a core component of our modern self-identities, and something we ought to cultivate. But this has not been true in all times and all places. For centuries, as far back as late antiquity and early Christianity, philosophers believed that desire was an impulse that needed to be suppressed in order for the good life, whether personal or collective, ethical or political, to flourish. Though we now take it for granted, desire as a constitutive dimension of human nature and a positive force required a radical transformation, which coincided with the emergence of liberalism. By critically exploring Foucault’s claim that Western civilization is a civilization of desire, de Beistegui crafts a provocative and original genealogy of this shift in thinking. He shows how the relationship between identity, desire, and government has been harnessed and transformed in the modern world, shaping our relations with others and ourselves, and establishing desire as an essential driving force for the constitution of a new and better social order. But is it? The Government of Desire argues that this is precisely what a contemporary politics of resistance must seek to overcome. By questioning the supposed universality of a politics based on recognition and the economic satisfaction of desire, de Beistegui raises the crucial question of how we can manage to be less governed today, and explores contemporary forms of counter-conduct. ?Drawing on a host of thinkers from philosophy, political theory, and psychoanalysis, and concluding with a call for a sovereign and anarchic form of desire, The Government of Desire is a groundbreaking account of our freedom and unfreedom, of what makes us both governed and ungovernable.
Aquinas on Beauty explores the nature and role of beauty in the thought of Thomas Aquinas. Beginning with a standard definition of beauty provided by Aquinas, it explores each of the components of that definition. The result is a comprehensive account of Aquinas’s formal view on the subject, supplemented by an exploration into Aquinas’s commentary on Dionysius’s Divine Names, including a comparison of his views with those of both Dionysius and those of Aquinas’s mentor, Albert the Great. The book also highlights the tight connection in Aquinas’s thought between aesthetics and ethics, and illustrates how Aquinas preserves what is best about aesthetic traditions preceding him, and anticipates what is best about aesthetic traditions that would follow, marrying objective and subjective aesthetic intuitions and charting a kind of via media between the common extremes.
Hendrik Lorenz presents a comprehensive study of Plato's and Aristotle's conceptions of non-rational desire. They see this as something that humans share with animals, and which aims primarily at the pleasures of food, drink, and sex. Lorenz explores the cognitive resources that both philosophers make available for the explanation of such desires, and what they take rationality to add to the motivational structure of human beings. In doing so, he exposes a remarkable degree of continuity between Plato's and Aristotle's thought in this area. He also sheds fresh light, not only on both philosophers' theories of motivation, but also on how they conceive of the mind, both in itself and in relation to the body.