Love

Author(s):  
Neera K. Badhwar

Reflection on the look of love serves as a good entry point into various philosophical issues surrounding the love of persons: how to define love, the question whether love is a response to the loved object's value or a bestowal of value, the epistemic significance of love, the metaphysics of love, and the importance of romantic love. This article confines itself to these issues, even though it means neglecting some worthy contributions in the abundant contemporary philosophical literature on love. And, unless otherwise stated, the love that is addressed here is love of particular individuals, rather than love of God or of human beings.

Author(s):  
Rick Carpenter

Historically, Western culture has maintained lines of strict demarcation between what is deemed personal and social, often with one eschewed and the other privileged. Doing so risks cutting ourselves off from useful avenues of inquiry, reflection, and, ultimately, transformation. Romantic love represents an especially effective entry point into a critical examination of the personal and its relationship to the social. Interrogating the personal/social binary can serve to problematize romantic love and destabilize cultural mechanisms of self-construction, along with the various attending epistemologies employed to “naturalize” distinctions of numerous kinds. As a critical methodology, romantic love facilitates a shifting of perspective from either/or to both/and, a move that can open transformative possibilities even as it challenges cherished beliefs, complicates reductive thinking, and explodes inequitable hierarchies.


Author(s):  
Maria Pia Arpioni

Il saggio presenta il lavoro di un giovane fotografo del Nord Est italiano, Giovanni Pasinato (Venezia 1974-), attraverso l’analisi della sua opera e un’intervista all’autore, impegnato in un’attività dalle consistenti valenze cognitive ed etiche, ascrivibile alla Scuola italiana di fotografia del paesaggio (Luigi Ghirri, Guido Guidi, Giovanni Chiaramonte), ma dotata di tratti originali in forte sviluppo. Il contributo intende mostrare come la fotografia di Pasinato—dalle esplorazioni del “terzo paesaggio” lungo strade e autostrade, alla ricerca condotta sulle scene urbane di Treviso e Venezia Mestre, fino alla più recente perlustrazione dell’antico bosco del Montello (sulla cui esistenza minacciata si era levato altissimo anche il canto poetico di Andrea Zanzotto, scomparso nel 2011)—sia tutta incentrata sulla funzione fondamentale dello “sguardo,” grazie alla quale il suo lavoro si caratterizza come indagine e strumento di consapevolezza, in senso lato “politica,” sul rapporto fra l’essere umano e i luoghi. Le immagini di Pasinato, sommesse, limpide e allo stesso tempo avvolte da vaghezza, interrogano l’osservatore, proponendogli un dialogo con gli spazi fotografati ed evidenziando l’inscindibilità stilistica fra forma e contenuto; si distinguono per l’assenza di ogni compiacimento soggettivistico ed estetico, a favore della riscoperta, realizzata per mezzo di una essenziale valorizzazione della “visione,” dello stretto nesso fra cultura e natura, fra l’essere umano e gli altri viventi. Proprio mentre sollecitano il senso della nostra responsabilità collettiva, tralasciando ogni cedimento sentimentalistico e nostalgico, queste fotografie invitano ad avere coscienza e perciò, in ultima analisi, speranza. Pasinato rivendica così alla fotografia un’alta funzione artistica e civile, spesso misconosciuta proprio da quegli enti e istituzioni che dovrebbero avere a cuore il bene comune.   Abstract   The analysis and the interview of the author contained in this essay portray the work of a young Italian photographer, Giovanni Pasinato (Venice 1974-), who lives in the North East of Italy and who devotes himself to an activity encompassing important cognitive and ethical aspects. His work can be included within the Italian School of Landscape Photography (Luigi Ghirri, Guido Guidi, Giovanni Chiaramonte), but has original features in robust development. This essay will show how Pasinato’s photography—from his explorations of the “third landscape” along roads and highways, through his research in the urban scenes of Treviso and Venice Mestre, up to the latest reconnaissance of the Montello’s ancient wood (on whose endangered existence, Andrea Zanzotto, who died in 2011, wrote wonderful poems)—is entirely focused on the fundamental function of the “look,” thanks to which his work characterizes itself as an investigation, an instrument of the awareness, in the broad sense “political,” of the relationship between human being and place. Pasinato’s whispered, limpid yet at the same time ambiguous images, question their beholders, offering them a dialogue with the photographed spaces, underlining the stylistic indivisibility between form and content. In comparison to other landscape photography experiences, Pasinato’s works stand out, thanks to the absence of any subjective and aesthetic self-gratification and by favouring, through an essential enhancement of the “vision,” the revival of the close relationship between culture and nature and between human beings and other living beings. Just as his photographs stress the importance of our collective responsibility, ignoring any sentimental or nostalgic concession, they are an exhortation to raise awareness and, ultimately, hope. Thus, Pasinato ascribes to photography a highly artistic and civil function, which is often disregarded by those organizations and those authorities that should really care for the common good.   Resumen El análisis y la entrevista del autor en que se centra este ensayo presentan la obra de un joven fotógrafo del noreste de Italia, Giovanni Pasinato (Venecia, 1974-), que se dedica a un actividad que abarca importantes aspectos  cognitivos y éticos. Su trabajo puede incluirse en  la Escuela Italiana de Fotografía del paisaje (Luigi Ghirri, Guido Guidi, Giovanni Chiaramonte), pero tiene rasgos originales en fuerte desarrollo. Este ensayo mostrará como la fotografía de Pasinato—desde sus exploraciones del "tercer paisaje" en el camino de carreteras y autopistas, la investigación en las escenas urbanas de las ciudades de Treviso y Venecia Mestre, hasta la más reciente exploración del antiguo bosque de la colina llamada Montello (sobre el riesgo de su desaparición, también el poeta Andrea Zanzotto, fallecido en 2011, escribió algunas de sus mejores obras)—está completamente enfocada en la función fundamental de la observación, gracias al que su trabajo se caracteriza como una investigación, un instrumento de la concienciación, en el amplio sentido “político”, de la relación entre ser humano y lugar. Las imágenes de Pasinato, suaves, claras y al mismo tiempo envueltas en vaguedad, questionan a quien observa, le proponen un dialogo con los espacios fotografiados y subrayan la inseparabilidad estilística entre forma y contenido. En comparación con otras experiencias de fotografía del paisaje, las representaciones de Pasinato destacan gracias a la ausencia de autocomplacencia subjetivista y estética, tratando de descubrir nuevamente la estrecha interrelación entre naturaleza y cultura, entre los seres humanos y otros seres vivientes. En cuanto instan nuestro sentido de la responsabilidad colectiva, dejando de poner la atención en sentimentalismos y nostalgias, estas fotografías invitan a adquirir conciencia y, además, esperanza. Pasinato reclama para la fotografía una importante función artística y civil, muchas veces ignorada por las instituciones que deberían preocuparse por el bien común.


Conatus ◽  
2018 ◽  
Vol 2 (2) ◽  
pp. 63
Author(s):  
Rashad Rehman

The single most influential and widely accepted objection against any form of dualism, the belief that human beings are both body and soul, is the objection that dualism violates conservation laws in physics. The conservation laws objection against dualism posits that body and soul interaction is at best mysterious, and at worst impossible. While this objection has been both influential from the time of its initial formulation until present, this paper occupies itself with arguing that this objection is a fleeting one, and has successful answers from both scientific and philosophical perspectives. It is to this end that I provide three groups of responses to the conservation laws objection. First, I outline responses which take the ‘laws of nature’ as the proper entry point into the discussion. Secondly, I provide an analysis of those who argue that contemporary quantum physical data requires that the objection itself involves scientifically unjustified premises. Finally, I layout a philosophically oriented answer which argues that the objection is linguistically problematic since its demands on the dualist are categorically fallacious. From these groups of answers, I conclude that while the conservation laws objection has been arguably the most widely accepted objection against dualism, the objection is without philosophical justification.


Human Affairs ◽  
2019 ◽  
Vol 29 (4) ◽  
pp. 404-414 ◽  
Author(s):  
Thaddeus Metz

Abstract In this article I critically discuss English-speaking philosophical literature addressing the question of what it essentially means to speak of “life’s meaning”. Instead of considering what might in fact confer meaning on life, I make two claims about the more abstract, meta-ethical question of how to understand what by definition is involved in making that sort of enquiry. One of my claims is that over the past five years there has been a noticeable trend among philosophers to try to change our understanding of what talk of “life’s meaning” connotes. For example, whereas most philosophers for a long while had held that such talk is about a kind of value possible in the life of human beings, recently some have argued that certain non-human parts of nature can exhibit meaningfulness, which, furthermore, is not necessarily something valuable. The second claim I advance is that there is strong reason to reject this trend, and instead for philosophers to retain the long-standing approach.


Author(s):  
David Ing

In what ways might systems thinking be helpful to designers?  In the 21st century, the types of project with which designers have become engaged has expanded to include service systems.  Service systems are typically composites of mechanisms, organisms, human beings and ecologies.  Systems thinking is a perspective with theories, methods and practices that enables transcending disciplinary boundaries.  Application of systems thinking in designing a service system can aid in surfacing potential flaws and/or anticipating future breakdowns in functions, structures and/or processes. Designers and systems thinkers should work together to improve the nature of service systems.  As a starter set into these conversations, seven conditions are proposed as a starting context.  These conditions are presented neither as rigourously defined nor as exhaustive, but as an entry point into future joint engagement.


Renascence ◽  
2019 ◽  
Vol 71 (1) ◽  
pp. 21-38
Author(s):  
Michael Boler ◽  

In the Ars Amatoria Ovid claims to make his audience experts in love; in the Remedia Amoris he teaches them how to fall out of love. These two poems are masterpieces of satirical comedy. At first glance Ovidian satire seems worlds apart from The Screwtape Letters of C.S. Lewis. While written for entirely different aims and differing in many obvious aspects, both works describe the surest means by which to suffocate love. For Ovid, it is romantic love that must be extinguished; for Screwtape, it is the love of God. While it might seem that the irony of The Screwtape Letters is distinctively modern, Lewis’s special form of irony finds its ancient precedent and model in the master of mock-didacticism, Ovid. Not only can the influence of Ovid’s Remedia Amoris be seen in the broad themes contained in The Screwtape Letters, but many of Screwtape’s specific avenues of attack were recommended by Ovid centuries ago.


LOGOS ◽  
2019 ◽  
Vol 15 (2) ◽  
pp. 1-30
Author(s):  
Leo Agung Srie Gunawan

Falling in love is the most phenomenal event in the history of human being.Discussion of falling in love is never finished talking about it. When lovers arefalling in love, they long for a perfect happiness in their heart. The onlypossibility to achieve this happiness is that the lovers live together as amanifestation of the unity of love. This union that is lived by them is expectedto take place in eternity. In the experience of falling in love, a couple of humanbeing, as if, live “across this world” in which they are tasting the divine life intotal happiness, perfect unity, and eternal life. Actually, the total happiness isexperienced as a partial happiness. This has the effect that the perfect unity isonly a dream because the unity is experienced in its imperfection. Furthermore,the eternity of love is only a romantic love in changing continuously. It is theexperience bringing falling in love with its serious problems. However, thosewho fall in love are really human beings who are still in their limitations.


Author(s):  
Steven Wheatley

Chapter 1 examines the different ways the idea of ‘human rights’ is understood in the philosophical literature: as a modern idiom for natural rights, establishing a moral code for the treatment of human beings; as defining the proper relationship between the state and the individual; as explaining the circumstances when secondary agents of justice can intervene in the internal affairs of a state; and as a discrete area of international law practice. Noting the lack of agreement on the meaning of the term ‘human rights’, the analysis here looks to develop a practice-based account, explaining the idea of human rights by reference to the practice, which, in turn, creates its own vision of the value of the human person in political societies.


Author(s):  
Gopal K. Gupta

This chapter examines the Bhāgavata’s overall response to the problem of suffering, namely to celebrate “devotional heroism”: the facing and conquering of unavoidable suffering through intensified devotion. The Bhāgavata does not see karma as an adequate solution to the problem of suffering. It admits that just as it is difficult or sometimes impossible to ascertain the cause of a forest fire, which may be due to lightning or the rubbing of sticks, so also the cause of living beings’ suffering is difficult to understand. Implicit in the narratives of devotional heroism throughout the Bhāgavata is the notion that the ultimate purpose of all temporary sufferings is eternal freedom and never-ending spiritual joy in intimate association with Kṛṣṇa. Suffering, in other words, is a means by which devotees—bhāgavatas—are understood to be elevated from already-existing greatness to eternal glory. As models for ordinary human beings, saintly devotees in such conditions of adversity underscore the Bhāgavata’s message of hope, that all human beings, and indeed ultimately all living beings, may become exalted, overcome the bonds of māyā, and attain Kṛṣṇa-prema (love of God) by imbibing the Bhāgavata vision.


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