Dissertations / Theses: 'Philosophy ; Love'

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Ristic, Nevenka. "Food, philosophy and love." Thesis, Rhodes University, 2006. http://hdl.handle.net/10962/d1007478.

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This thesis is a metaphilosophical investigation into how food can be handled philosophically. The first chapter considers the question of whether food can be the subject matter of philosophy, and concludes that there are three possible ways: Foodist Philosophy, Philosophy of Food, and Philosophy and Food. This thesis focuses on the category Foodist Philosophy. The second chapter develops an account of foodist philosophy: it is a style of philosophy that assumes that our food and eating practices are fundamental aspects of the human condition. The third chapter analyses Plato's concept of love in the Symposium and these conclusions are objected to in a foodist critique in the fourth chapter.
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Jones, Thomas Paul. "The phenomenology of love." Thesis, Lancaster University, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.484203.

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Pinson, Remy P. "What's Love Got to Do with It? An Exploration of the Symposium and Plato's Love." Scholarship @ Claremont, 2013. http://scholarship.claremont.edu/cmc_theses/740.

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To many people love is special, sacred even. Love plays a countless number of roles for a countless number of people. Contemporary ideas about love, however, are more in alignment with the philosophies of Aristotle, and not of Plato. Aristotle held that love could exist as many people see it today – wishing well for others purely for their own sake. But Plato disagreed. Plato claimed that love was a way by which one could better themselves and become wiser. In this thesis, I explain Plato’s theory of love put forth in the Symposium. I also explore the textual evidence for the selfish nature of Plato’s love.

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Torres, Jennifer M. "Virtuous Self-Love and Moral Competition." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/cmc_theses/981.

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At the start of NE IX.8 Aristotle says that the virtuous man acts for his friend’s sake and neglect his own interests (1168a), but only a few paragraphs later says that the virtuous self-lover will also sacrifice money, honors, and even his life, for the sake of his friend, all while he obtains what is most noble—virtuous acts (1169 a, 176). This leads us to the question: Is this really a sacrifice if the virtuous self-lover is profiting in some way? Is it possible for the virtuous friend to sacrifice her life for her friend’s sake while knowing he is ‘procuring the most noble good’ for himself at the same time? Or more generally, can the virtuous self-loving friend do things for his friend without his own interests in mind? Aristotle’s conception of self-love either a) prohibits the virtuous man for acting for his friends sake (during a moral competition), b) does not prohibit the virtuous man from acting for his friend’s sake, or c) enables him to act for his friends sake. I will discuss the following claims in Section III, where I will consider Julia Annas and Richard Krauts’ discussion on the matter.

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Clausen, Ginger Tate, and Ginger Tate Clausen. "Love and Organic Unities." Diss., The University of Arizona, 2016. http://hdl.handle.net/10150/620833.

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Love is crucial to a good human life; it animates our most meaningful relationships, and it also reveals to us what we value and who we hope to become. My research focuses on the relationship between love and valuing, and defends a version of the quality theory of love. According to quality theories, love's fittingness is determined by properties of the beloved. Quality theories face many objections. In the first part of my dissertation, I argue that five prominent objections to quality theories miss the mark. In the second part, I argue that a less-appreciated objection to quality theories, the problem of love's object, has not yet received a satisfying response. In the third part, I present a new quality theory that both avoids the problem of love's object and is independently well-motivated. Brief summaries of these three parts follow. Quality theories, again, hold that love's fittingness is determined by properties of the beloved. These theories contrast with relationship theories, on which love's fittingness is determined by features of the (substantive, historical, ongoing) relationship between lover and beloved. I motivate quality theories by arguing that loving someone and valuing a relationship are distinct phenomena, subject to different norms. I then defend quality theories in general against several objections. The most important of these is the fungibility objection: if love is fitting because of qualities of the beloved, then the lover should gladly swap out a loved one for a qualitatively similar other. I argue that this objection rests on the moralistic fallacy, which involves treating norms extrinsic to an emotion-e.g. moral or prudential norms-as if they were intrinsic to it. I show how the quality theory can accommodate the importance of loyalty to relationships without requiring the impossible - that our loved ones be the most fitting of all possible candidates. Next, I turn to an objection that is harder to answer than most quality theorists allow, the problem of love's object. Briefly, if we love people on the basis of certain of their properties, then our love must be for these properties, not for the person who has them. Some (Delaney, Keller) respond to this problem by distinguishing the ground from the object of love: even if some of the beloved's properties ground love-i.e. make it fitting-the beloved as a whole is nevertheless the object of love. I argue that the ground/object distinction is no more than a narrow, technical fix. To address the problem meaningfully, the quality theorist must explain why the object of love is also valued by love. Kolodny attempts such an explanation, but implausibly maintains that the beloved is valued only extrinsically. Others (Velleman, Badhwar) respond to the fungibility objection and the problem of love's object together, by making the beloved's "true self" both the object and the ground of love. This is more promising, but neither account works; in answering the fungibility objection, each winds up still vulnerable to the problem of love's object. Finally, I propose a new quality theory that answers the problem of love's object and is independently well-motivated. I argue that in loving someone, we value them for qualities attributable to them as an organic unity, not for qualities that constitute merely a part of them. That is, love does not value some aspect of a person, like her wit or good looks; rather, love is a way of seeing the whole person as possessing some valuable property, such as beauty or goodness, that is attributable to organic unities. This general approach has many advantages. It allows the quality theorist to say that love intrinsically values the whole person, because the valuable property is attributable only to the beloved as a whole, not merely to some of her parts. It also explains why love is fitting, because the properties in question really are worthy of a positive emotional response. Finally, because the valuable property needn't depend on common base properties, the organic unity view offers an expansive account of what we might fittingly love.

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Scavone, Alexander. "Understanding the phenomenon of love." Thesis, University of Exeter, 2014. http://hdl.handle.net/10871/16237.

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The concept “love” can refer to different types of relationships. We use it when talking about our family, friends, romantic partners, pets, god(s), pieces of art, ideas, etc. and refer to love as if it happens to us, like a feeling, or as an action or behavior that we conduct, like an emotion or special deed, or even as a type of relationship that is had between two things. No matter what manifestation that love takes on or how it is described, the phenomenon that occurs is always the same. Of course we express love in different ways with different objects, like romantically with romantic partners and familially with family members, but the process for giving our husbands and wives, mothers and fathers, pets and everything else a special importance is the phenomenon of love. My aim in this thesis is to explain the phenomenon of love. I will argue that love is a way of responding to an object through a process of appraising it for its subjective, intrinsic value and then bestowing the experience of that appraisal back onto the object as an extrinsic quality whereby the object becomes valuable and irreplaceably important. This way of looking at the phenomenon of love, through a value theory, is taken up as a compromise of the two popular value theories, The Appraisal View and The Bestowal View. Irving Singer makes arguments for uniting these actions of appraising and bestowing value into a theory of love however leaves much unexplained and thus comes under fire from his critics. My take on love will aim at explaining how a value theory that is a compromise between Appraisal and Bestowal can avoid the problems that are suggested by Singer’s critics and describe how love occurs.

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Luzardo, Jesus. "Upbuilding oppositions: Kierkegaard, Camus, and the philosophy of love." Honors in the Major Thesis, University of Central Florida, 2013. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/872.

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Despite the fact that they are both known as leading figures of existentialism, the relationship between 19th century Danish philosopher Soren Kierkegaard and 20th century French philosopher and novelist Albert Camus has largely gone unexplored in secondary scholarship. In the few times that their relationship is discussed, focus is heavily placed on the most obvious difference between the two thinkers: their religious orientations, which tends to prevent any further analysis or discussion. Furthermore, popular conceptions of each thinker-largely informed by their most popular works, arguably Fear and Trembling and The Myth of Sisyphus, respectively-tend to depict them as pessimistic and individualistic figures, the former basing his philosophy on an irrational leap of faith and the latter basing his own on the world's meaninglessness and absurdity. The purpose of this thesis is to provide an alternative, or rather a corrective, to these aforementioned views on the two thinkers. Through literary and philosophical analyses, I will attempt to demonstrate not only that there is a concrete, fecund relationship between Kierkegaard and Camus, but furthermore that this relationship is grounded in a practical, duty-based philosophy of love. The thesis will look at three concepts that play a key role in both philosophies: the absurd, love, and aesthetic creation. As the analysis progresses, it is repeatedly shown that the thinkers' opposing views on theology do not prevent us from finding similar conceptions and practical manifestations of selfhood, neighborly and romantic love, and the social role of the artist. Thus, I shall argue that they are most properly understood as philosophers of love who saw themselves as social critics whose main goal was to help eradicate the corrupting and dangerous nihilism of their respective eras rather than as traditional philosophers.
B.A.
Bachelors
Arts and Humanities
Philosophy

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Krishek, Sharon. "The infinite love of the finite : faith, existence and romantic love in the philosophy of Kierkegaard." Thesis, University of Essex, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.423541.

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Lopez, Noelle Regina. "The art of Platonic love." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:5e9b2d70-49d9-4e75-b445-fcb0bfecdcef.

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This is a study of love (erōs) in Plato’s Symposium. It’s a study undertaken over three chapters, each of which serves as a stepping stone for the following and addresses one of three primary aims. First: to provide an interpretation of Plato’s favored theory of erōs in the Symposium, or as it’s referred to here, a theory of Platonic love. This theory is understood to be ultimately concerned with a practice of living which, if developed correctly, may come to constitute the life most worth living for a human being. On this interpretation, Platonic love is the desire for Beauty, ultimately for the sake of eudaimonic immortality, manifested through productive activity. Second: to offer a reading of the Symposium which attends to the work’s literary elements, especially characterization and narrative structure, as partially constitutive of Plato’s philosophical thought on erōs. Here it’s suggested that Platonic love is concerned with seeking and producing truly virtuous action and true poetry. This reading positions us to see that a correctly progressing and well-practiced Platonic love is illustrated in the character of the philosopher Socrates, who is known and followed for his bizarre displays of virtue and whom Alcibiades crowns over either Aristophanes or Agathon as the wisest and most beautiful poet at the Symposium. Third: to account for how to love a person Platonically. Contra Gregory Vlastos’ influential critical interpretation, it’s here argued that the Platonic lover is able to really love a person: to really love a person Platonically is to seek jointly for Beauty; it is to work together as co-practitioners in the art of love. The art of Platonic love is set up in this way to be explored as a practice potentially constitutive of the life most worth living for a human being.

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Evans, Christine. "The work of love : Slavoj Žižek, universality, and film philosophy." Thesis, University of Kent, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.604005.

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This thesis investigates Slavoj Zizek's methodology and his radical theories on love and universality , and explores their philosophical and linguistic reverberations within film analysis. In interrogating Zizek's methodological interest in parallax - a mode in which one grasps both the thing and its opposite simultaneously - as well as his philosophical and psychoanalytic focus on love, I argue that Zizek's work has changed the way that we think about both universality and film. Like Zizek's project of destabilizing traditional attitudes towards 'higher' and 'lower-order' culture and its analysis, philosophy, psychoanalysis, and theory are never static in their application or i identity. In Zizek's work, we encounter a form of critical engagement (parallax) in which reversal and inversion constitute the subversive core of our current cultural sphere. These inversions materialize in the visual field but - as I argue - they must be explored via the route of their philosophical potentiality. In this sense, the thesis not only investigates Zizek's own contributions to philosophy, fi1m theory, and culture, but employs him to initiate discussions on seemingly incompatible topics: visual culture and love, stylistic authorial proclivities and desire, theory and belief. Each chapter in the thesis involves analyses of individual fi1ms in relation to rhetorical devices and the key Zizekian concerns of parallax, appearance, universality, and love. These chapters explore discourses on philosophy and film and question Zizek's place in these systems, Zizek's thematic and stylistic attraction to inversion, appearance, analogy, and tautology, and the implications of using love to illuminate a contemporary approach to universality. Throughout, I argue that Zizek's methodology creates an analytical space in film philosophy which is hospitable to radical and necessary involutions.

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Douglas, Helen L. (Helen Lillian). "Love and arms : on violence and justification after Levinas." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52920.

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Thesis (MA)--University of Stellenbosch, 2002.
ENGLISH ABSTRACT: What does it mean that the violence of aggression could justify the violence of resistance? What does such justification accomplish, and when, and how? What underlies the conditions and limitations of justified violence, as, for example, these have been formulated in western doctrines of "just war"? Most critically, how could one think about the possibility of a resistance to evil that would be effective without itself instituting further violence? The theoretical ground of this investigation is found in a close reading of the work of Emmanuel Levinas, specifically the section of his Otheruiise than Being, or Beyond Essence in which human consciousness is shown to be, from the first, called to justice in responsibility for others. For Levinas, to be a subject is to be always already for-the-other as a substitute or hostage. This is both a persecution and the "glory" of human being. Thus Levinas introduces an enigmatic "good violence" prior to any distinction between aggressive and just violences. The idea of an originary good violence opens up a reconsideration of the evil of aggression and the joyfulness of resistance. This in turn shows the instability or equivocation of just violence: even if it is inspired by goodness - by one's responsibility for the useless suffering of others - it is never finally good enough, and always at risk of slipping into injustice. The responsibility of a "just warrior" is thus not cancelled by the justness of the cause. The justness of the cause indeed demands ever greater responsibility, even for and before one's enemy.
AFRIKAANSE OPSOMMING: Wat sou dit kon beteken dat die geweld van aggressie die geweld van verset regverdig? Wat word bewerkstellig deur sodanige regverdiging, en wanneer, en . hoe? Waarop berus die voorwaardes en beperkinge van geregverdigde geweld, soos dit byvoorbeeld geformuleer is in Westerse leerstellings oor "regverdige oorlog"? Nog belangriker: hoe kan 'n mens dink oor die moontlikheid van verset teen die bose wat effektief is, maar sonder om self verdere geweld daar te stel? Die teoretiese grondslag van hierdie ondersoek is 'n nougesette bestudering van die werk van Emmanuel Levinas, meer spesifiek die afdeling van sy Otherwise than Being, or Beyond Essence, waarin hy argumenteer dat die menslike bewussyn van meet af aan tot geregtigheid opgeroep word in verantwoordelikheid vir andere. Om 'n subjek te wees is vir Levinas om altyd alreeds vir-dié-ander te wees as 'n plaasvervanger of gyselaar. Dit is sowel 'n vervolging as die "heerlikheid" van menswees. Levinas argumenteer dus ten gunste van 'n "goeie geweld" voorafgaande aan enige onderskeidinge tussen aggressiewe en geregverdigde geweld. Die idee van 'n oorspronklike goeie geweld maak 'n herdenking van die boosheid van agressie en die vreugdevolheid van verset moontlik. Op sy beurt toon dit die onstabiliteit of dubbelsinnigheid van geregverdigde geweld: selfs al word dit geïnspireer deur goedheid - deur 'n mens se verantwoordelikheid vir die nuttelose lyding van ander - is dit nooit goed genoeg nie en loop dit altyd die gevaar om om te slaan in onreg. Die verantwoordelikheid van 'n "regverdige vegter" word daarom nie uitgekanselleer deur die regverdigheid van sy saak nie. Die regverdigheid van die saak eis trouens nog groter verantwoordelikheid, selfs vir en vóór jou vyand.

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Merino, Noël. "Rationality and moral responsibility in romantic love /." Thesis, Connect to this title online; UW restricted, 2003. http://hdl.handle.net/1773/5722.

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Griffin-EL, Nosakhere Abubaker Jumanne. "The dialectics of the blueberry muffin: Towards a philosophy of love." UNIVERSITY OF PITTSBURGH, 2012. http://pqdtopen.proquest.com/#viewpdf?dispub=3485865.

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Seymour, Melissa M. "Duties of love and Kant's doctrine of obligatory ends." [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3277970.

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Thesis (Ph.D.)--Indiana University, Dept. of Philosophy, 2007.
Source: Dissertation Abstracts International, Volume: 68-09, Section: A, page: 3894. Adviser: Marcia Baron. Title from dissertation home page (viewed Apr. 30, 2008).

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Uhde, Bernhard. "Religions of Love? Reflections on religion and violence in the great monotheistic religions." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/113086.

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The great monotheistic religions –Judaism, Christianity, and Islam– agree in announcing God’s love for men, while demanding men’s love for God and for their neighbors. However, a brief look at these religions’ praxis leads to doubt whether this love is not a mere statement, while in history and at present were and are still imposed exclusive truth claims exercising violence against the adepts of the own religion (internally”) and, in especial, against the followers of other religions (externally”) in order to attain political power. Now, a distinction between the just sovereign power of God and detrimental violence should be made, asides from the fact that God’s sovereign power and God’s concept is not the same in the three great monotheistic religions. In Judaism God governs with love and as king, in Christianity with love and as servant, in Islam with love and majesty. Nevertheless, sovereign power is exclusive of God and detrimental violence is never desired among men. Only thus is power constitutive of religion’s inner nature, but not of the relation between religions or of religions with the world: There is no coercion in religion”.
Las grandes religiones monoteístas –Judaísmo, Cristianismo e Islam– coinciden en anunciar el amor de Dios a los hombres, y reclaman el amor de los hombres a Dios y al prójimo. Sin embargo, una breve mirada a la praxis de estas religiones hace dudar de si este amor no es una mera afirmación, mientras que en la historia y en el presente se impusieron y se imponen las pretensiones exclusivas de verdad mediante el ejercicio de la violencia en contra de los adeptos de la propia religión (internamente”) y, en especial, en contra de los seguidores de otras religiones (externamente”) para así alcanzar el poder político. Ahora bien, hay que distinguir entre el justo poder soberano de Dios y la violencia lesiva, además de que el poder soberano de Dios, al igual que el concepto de Dios, no es el mismo en las tres grandes religiones monoteístas. En el Judaísmo domina Dios con amor y como rey; en el Cristianismo, con amor y como servidor; en el Islam, con amor y majestad. Aunque siempre el poder soberano es exclusivo de Dios y nunca se desea la violencia lesiva entre los hombres. Solo así el poder es constitutivo de la naturaleza interna de la religión, mas no de la relación entre las religiones o de las religiones con el mundo: No hay coacción en la religión”.

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Uhde, Bernhard. "Religions of Love? Reflections on Religion and Violence in the Great Monotheistic Religions." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/113277.

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The great monotheistic religions -Judaism, Christianity, and Islam- agree in announcing God's love for men, while demanding men's love for God and for their neighbors. However, a brief look at these religions' praxis leads to doubt whether this love is not a mere statement, while in history and at present were and are still imposed exclusive truth claims exercising violence against the adepts of the own religion (internally) and, in especial, against the followers of other religions (externally) in order to attain political power. Now, a distinction between the just sovereign power of God and detrimental violence should be made, asides from the fact that God's sovereign power and God's concept is not the same in the three great monotheistic religions. In Judaism God governs with love and as king, in Christianity with love and as servant, in Islam with love and majesty. Nevertheless, sovereign power is exclusive of God and detrimental violence is never desired among men. Only thus is power constitutive of religion's inner nature, but not of the relation between religions or of religions with the world: There is no coercion in religion.
Las grandes religiones monoteístas -Judaísmo, Cristianismo e Islam coincidenen anunciar el amor de Dios a los hombres, y reclaman el amor de los hombres a Dios y al prójimo. Sin embargo, una breve mirada a la praxis de estas religiones hace dudar de si este amor no es una mera afirmación, mientras que en la historia y en el presente se impusieron y se imponen laspretensiones exclusivas de verdad mediante el ejercicio de la violencia encontra de los adeptos de la propia religión (internamente) y, en especial, encontra de los seguidores de otras religiones (externamente) para así alcanzar el poder político. Ahora bien, hay que distinguir entre el justo poder soberano de Dios y la violencia lesiva, además de que el poder soberano de Dios, al igual que el concepto de Dios, no es el mismo en las tres grandes religiones monoteístas. En el Judaísmo domina Dios con amor y como rey; en el Cristianismo, con amor y como servidor; en el Islam, con amor y majestad. Aunque siempre el poder soberano es exclusivo de Dios y nunca se desea la violencia lesiva entre los hombres. Solo así el poder es constitutivo de la naturaleza intema de la religión, mas no de la relación entre las religiones o de las religiones con el mundo: No hay coacción en la religión

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Regeczkey, Agnes M. "Love, hate, and institutional reparation| Inception of psychoanalitic theories." Thesis, Pacifica Graduate Institute, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3701781.

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The purpose of this research is to better understand the birth of psychoanalytic theories in the context of collaborative and adversarial relationships. From the 1920s, there were seminal papers revealing theoretical variances which impacted collegial relationships and vice versa. Melanie Klein’s theoretical identity attracted attention as she transformed her observations of child play into a theory of the internal world. This study explores how in a milieu, where theoretical identities shifted, collaborators turned into adversaries and agreements became disagreements.

In taking up the inception of Kleinian theory, this study examines three relationships: the relationship between Melanie Klein and Anna Freud, Mrs. Klein, Edward Glover, and Melitta Schmideberg, her daughter, and finally, the relationships between Melanie Klein, Donald Winnicott, and Wilfred Bion. Using hermeneutic textual analysis, this study is a critical examination of how historically, one theory’s limitation became another theorist’s opportunity and the implications this reality entailed. This research examines the analytic lineage that raised Kleinian analysis. The aggregated collection of Kleinian critiques review Kleinian theories from various analytic perspectives.

The research enquiry investigates how theoretical disagreements, in the history of the British Psycho-Analytical Society, impacted the development of new theories. The unreconciled collegial partnerships influenced reorganization of disciplinary cohorts and theoretical subgroups, and impacted the institutional revolution of the British Psycho-Analytical Society, expressed by the institutionalization of three different theoretical groups. The British Psycho-Analytical Society’s transformation—from mono-theoretical to multi-theoretical training structure—became a unique construct of confluence where the members’ and the subgroups’ identities continued to evolve. The result of this study supports the notion that institutional reparation is an idea of an analytic milieu where not only the relationship between analyst and patient, but also collegial relationships, can negotiate love, hate, and theoretical differences.

The implication of this study involves limited artifacts of direct correspondence between some of the protagonists, namely, Klein and her daughter Schmideberg, Glover and Schmideberg, and between Bion and Winnicott. To bypass this challenge, this hermeneutic exploration scrutinizes protagonists’ citations, usage of analytic terminology, and footnotes. Further research is needed to develop plans and procedures contributing to a well-organized model for institutional reparation.

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George, Bobby. "I love Arakawa & Gins : forever, always, now." Thesis, Kingston University, 2014. http://eprints.kingston.ac.uk/28384/.

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Arakawa and Gins, radical philosophers of the future, desire to construct life beyond the human condition. Their unique and original contribution to philosophy can be discerned most evidently in their concept of reversible destiny, an innovative response to our mortal condition. ‘We have decided not to die’, their ultimate declaration, is a testament not only to their architecture – an architecture predicated on the notion that death must be combated – but also, and perhaps most importantly, to its ability to teach us to think differently about the future. Even, and perhaps especially, the most fundamental and basic assumptions of our species are deliberately and evocatively called into question. It is this resistance to the present – in learning how not to die, in educating life differently – that will be addressed in this dissertation. The claim made here is that the highly instructive architectural philosophy of Arakawa and Gins produces a positive and useful philosophy of life, which orients us towards a new century of philosophy that operates beyond the human condition.

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Stillman, Johanna. "Love Song." Thesis, Konstfack, Institutionen för Konst (K), 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:konstfack:diva-5791.

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Love Song is an essay about romance, passion, obsession, attraction, Eros, intoxication, infatuation, to fall in love and love. Love songs, as artworks, are almost always directed towards a nameless “you” and this essay wants to talk to you. The text might be seen as a way to create and rewrite something, a performance to understand other performances, a dwelling on past relationships, a love letter, or just a text for me to vent you with others that have been thinking about you. I would love to hear Elsa von Freytag-Loringhoven, Chris Kraus, Beyoncé, Bell Hooks, Anaïs Nin and Taylor Swift talk to each other about art and romances, but because that is an impossible dream I try to connect them and many other thinkers, artists and singers through language. One of them, Roland Barthes once wrote: "Language is a skin: I rub my language against the other. It is as if I had worlds instead of fingers, or fingers at the tip of my worlds."[1] Love Song is, more than anything else an attempted to touch you, a strategy to better understand the way you made and make me feel. [1] Roland Barthes, A Lover’s Discourse – Fragments, original: Fragments d’un discours amoureux, 1977, translation from French: Richard Howard, Edition du Seuil, 1978, p. 73.

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Fan, Li. "Love and madness in Plato's Phaedrus." Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/8424.

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The central thesis of the dissertation is that in the Phaedrus philosophy is presented as a kind of madness in a strict sense, that is to say, the claim is not that philosophy is necessarily unappreciated by the many, hence considered by their standards as insane, but that the philosophical soul is in a way not in rational control, but in a state of mind that can fairly be defined as madness, and that the philosophical life is arranged in order to visit or revisit this state of mind. Socrates' account of eros and madness is based on his account of the soul, thus the first chapter shall give a close reading of Socrates' account of the soul. The second chapter, in turn, interprets Socrates' account of eros in light of his account of the soul. The third chapter, again, looks into Socrates' depiction of eros as a certain kind of madness in light of the first two chapters, focusing respectively on the following three characterizations: madness as the opposite of sōphrosunē, madness as the opposite of tekhnē, and madness as the core of the best human life, namely, the philosophical life. This dissertation, hopefully, gives a faithful interpretation of Socrates' account of eros in the Phaedrus on the one hand, on the other hand reveals the rationale behind Socrates' conception of eros and its highest form, philosophy, as a kind of divine madness. By doing so, I wish to contribute to our understanding of Plato's Socrates and his life as a paradigm of philosophy.

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Carmichael, Elizabeth Dorothea Harriet. "Friendship : a way of interpreting Christian love - a study of the Western Christian tradition." Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.306694.

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Stansmore, S. William. "Being and kenosis : the concept of sacrificial love in the theology of Paul Tillich." Thesis, University of Cambridge, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.295092.

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McCurdy, Leslie Charles. "Attributes and atonement : the holy love of God in the theology of P.T. Forsyth." Thesis, University of Aberdeen, 1994. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU059948.

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The noted British theologian P.T. Forsyth (1848-1921) used the distinctive expression 'holy love' to refer to God's nature, and found the words especially useful in delineating a doctrine of the atonement that stressed the harmony of the love and holiness of God. An introductory chapter provides the historical context for what follows. It outlines the history of this expression in nineteenth-century theology, traces its emergence in Forsyth's writings, and notes a significant parallel with his own theological conversion. A survey of the literature related to the thesis topic is provided in a separate chapter. Forsyth's religious epistemology, and particularly his understanding of the possibility of a natural knowledge of God through conscience is examined. Building on this foundation, the subsequent chapter considers God's attributes revealed in Jesus Christ, and examines specific divine perfections in order to draw general conclusions. Forsyth makes a prominent place for God's love, but to focus on that love alone is theologically inadequate, leading to a loss of the transcendent and a merely exemplary doctrine of the atonement. An emphasis on holiness remedies this imbalance. As defined in Christ, such holiness is a key feature of the atonement, which Forsyth interprets as an atoning sacrifice, made by the sinless and obedient Son, who acknowledged and satisfied the Father's holiness, from within the human context. According to Forsyth, there is no strife of attributes between God's saving love and God's judging holiness; rather, both are operative harmoniously in Christ's death. The holy love of God, seen in a trinitarian perspective, seeks and saves. When experienced by sinners, God's holy love is grace. A final chapter considers the future of holy love, both historically in the period 1921-1993, and theologically as to its usefulness and importance.

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Sayers, Bonnie Blue Love. "The ecology of love| A transdisciplinary inquiry into the heart of matter." Thesis, California Institute of Integral Studies, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=3743743.

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This dissertation presents an original contribution by defining love as an eco-systemic process with the potential to heal Earth’s ecological crisis. Something is considered systemic when it is spread throughout and affects a system as a whole. Considering the view that Earth is an interconnected system, I began to question the role of systemic processes in response to Earth’s greater problems, like climate change. A review of the literature revealed that love has not yet been explored as an eco-systemic process in relation to Earth’s complex crisis. I chose to address this gap in the literature by engaging a dialogue on the role of love in ecological healing.

The research is approached through an ecological, or systems, perspective. I developed three methodological tools to assist this inquiry process. The first is what I term the ecological conscience. This could be viewed as the lens of my inquiry and is defined in detail in my methods section. The second is transdisicplinary inquiry, a method of research specifically designed for systems studies. Individual disciplines are beginning to explore the topic of love in more detail—from the biological reactions of love in the body, to cognitive reactions of interpersonal relationships, to the cultural evolution of love. Each discipline presents a much-needed thread to our understanding of love, but it is important to weave these threads together as a whole. Transdisiciplinary research allowed this process to occur. Finally, I chose storywork methodology as a way to frame my findings on the ecology of love. The story is written as a creative dialogue between myself and the ecology of love and reflects the complexity of my findings in a more personal and emotional tone.

If something is systemic, its role is crucial to the health of the larger system. That love is appearing in so many disciplines reveals its systemic nature in life. Only by viewing the interconnections can we see how love plays a role in the ecological healing of Earth. This research presents a scientific view of what the poets, saints, and sages have been saying all along. Love matters, and it matters so significantly that its presence or absence influences the evolution of Earth as a whole.

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McAnally, Elizabeth Ann. "Contributions to an Integral Water Ethic| Cultivating Love and Compassion for Water." Thesis, California Institute of Integral Studies, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10279472.

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Water is one of the most precious elements on Earth. Yet we find ourselves in a global water crisis, struggling to address freshwater scarcity, pollution, climate change, and the need for safe drinking water and sanitation. Given the urgency of the global water crisis, it is imperative that we reinvent our relationship to water and cultivate an integral water ethic.

This dissertation, and the ethic it explores, is grounded in an integral approach to ecology that studies phenomena across multiple perspectives (e.g., natural sciences, social sciences, and the humanities). Relating to water in an integral mode entails acknowledging that water has not only exterior, objective dimensions but also interior, subjective qualities. Thus, an integral water ethic holds that water is not a mere passive object to be exploited for human purposes; instead, this approach recognizes that water is an intrinsically valuable, vital member of the Earth community. An integral water ethic encourages humans to learn to cultivate love and compassion for water and for those suffering from the global water crisis. Through the cultivation of love and compassion for water, humans will be better able to see water not as a mere resource and commodity, but rather as a loving and compassionate member of the Earth community who nourishes all beings.

This dissertation explores three world religions (Christianity, Hinduism, and Buddhism) and considers the following contributions to an integral water ethic: sacramental consciousness of baptism, loving service of the Yamuna River, and compassionate wisdom of the bodhisattva. Contemplative practices for developing love and compassion for water are also shared. The purpose of this study is to draw attention to creative avenues for cultivating mutually enhancing relations between humans and water and thereby to help overcome destructive attitudes toward the natural world.

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Kourie, Mark. "The status of love in philosophy : an examination of the role of love (eros) in the work (or works) of selected French thinkers." Diss., University of Pretoria, 2012. http://hdl.handle.net/2263/29508.

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This dissertation exposes the status of eros in the works of Levinas, Irigaray, and, Nancy. I begin by evaluating Levinas’s phenomenological analyses of eros in Time and the Other and Totality and Infinity. In order to fully appreciate this, however, I must necessarily also provide a summary overview of the central theme which guides Levinas’s work: ‘the Other.’ This leads Levinas to develop ethics as first philosophy, which in turn implies that the reduction of the Other to the same is the unethical gesture par excellence. Levinas formulates eros as the ‘equivocal par excellence’; a profane relation with the radical alterity of the feminine. Eros, for Levinas, inevitably lapses back to the economy of the same, and hence he looks to paternal fecundity to understand a relation with alterity untainted by erotic sensuality. Moreover, I identify the themes in Levinas’s work which guide this dissertation: the plurality of being, the tactility of erotic caressing, transcendence in eros, sexual difference, the affair between love and death, revisiting Plato’s Symposium, and, the erotic relationship with alterity. Having exposed these themes, and pre-empting a feminist critique of Levinas, I move on to the work of Luce Irigaray. After contextualising Irigaray’s feminist project, I expose and evaluate her critical reading of Levinas, particularly in her essay “The Fecundity of the Caress.” For Irigaray, Levinas mistakenly assumes a universal masculine subject, which in turn denies the feminine (and thus empirical women) a chance to be subjects. The fact that Levinas considers eros profane suggests, for Irigaray, that Levinas’s phenomenology of eros is haunted by a patriarchal bias evinced in the way he turns to paternity to salvage eros from a damnable carnality. Irigaray, in contrast, asserts eros as a relationship between the two real poles of sexual alterity. Eros thus holds potential as a just relation between the sexes. However, I find that Irigaray’s insistence on the biological markers of sexual difference becomes somewhat too idealistic. When compared with one another, Irigaray and Levinas arrive at an impasse which is solved by turning to the work of Jean-Luc Nancy. Nancy insists that love (including eros) cannot be thought as anything but an indefinite multiplicity. Nancy’s thought on love reflects his formulation of ‘being-singular-plural,’ an ontology which asserts ‘being-with’ is axiomatic in all philosophical investigations. In Shattered Love, Nancy deconstructs dialectics in order to show that love does not operate in a dialectical fashion. Both Levinas’s and Irigaray’s accounts of eros are exposed as dialectical. Nancy, in contrast, formulates love and sex/gender as the exposure of a subject to the relation with the other. Moreover, by examining Nancy’s thought on the body, eros can be derived as subtending all relations between sexed bodies. Thus Nancy figures eros as neither ideal nor profane, nor does he restrict eros to an ideal relation between the masculine and the feminine. However, Nancy’s opaque philosophy is not without fault. Although Nancy offers an interesting way in which to think eros, certain avenues of thought remain unexplored.
Dissertation (MA)--University of Pretoria, 2012.
Philosophy
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Schwartz, Ron. "'That reconciling and mediatory power' : love, will, and imagination in the theology of Samuel Taylor Coleridge." Thesis, King's College London (University of London), 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.286181.

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DeRuff, Henry. "Learning to Live and Love Virtuously." Scholarship @ Claremont, 2018. http://scholarship.claremont.edu/cmc_theses/1880.

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John Stuart Mill and Immanuel Kant authored two of the most famous pieces of work in ethical theory (Utilitarianism and Groundwork of the Metaphysics of Morals, respectively), yet both fail for various reasons to give us direction by way of living good lives. This thesis begins by outlining those shortcomings, before offering Aristotelian virtue ethics as the solution. Virtue ethics, as conceived by Aristotle, Alasdair MacIntyre, and Julia Annas, delineates a process – grounded in our real lives – by which we may improve as people and therefore flourish, or live good, moral lives: the habituation of the virtues. Importantly, virtue ethics is a process, (not a set of outcomes) and is teachable, which distinguishes it from the other two theories. In developing the virtues, we are able to discover goods internal to the practices that define our lives, whether those are our work, our school, our relationships, or something else entirely. Furthermore, the virtue-ethical approach helps us learn from and grow in our emotional lives, as opposed to casting emotions aside as a skewing force contrary to morality. Virtue, as I will show, lays the groundwork for love, and therefore for flourishing relationships across our lives. In the final chapter, I examine a place where virtue and virtuous love are effectively taught and embraced: Camp Lanakila, in Fairlee, VT. I conclude by offering some takeaways from Lanakila that we may incorporate in our schools, our places of work and worship, our families, and our lives.

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Swisher, Sarah. "As Yourself: A Guide to Self-Love in a Selfless World." Digital Commons at Loyola Marymount University and Loyola Law School, 2013. https://digitalcommons.lmu.edu/etd/34.

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Rogobete, Siviu Eugen. "Subject and supreme personal reality in the theological thought of Fr. Dumitru Staniloae : an ontology of love." Thesis, Middlesex University, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.388493.

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ANDRADE, PEDRO DUARTE DE. "TIME OF QUIETNESS: THE LOVE BETWEEN ART AND PHILOSOPHY IN THE ORIGIN OF GERMAN ROMANTICISM." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2009. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=15112@1.

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CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
Esta tese estuda a tensão que caracteriza o pensamento dos primeiros autores do romantismo alemão, situados entre a consciência crítica (kantiana), que proibia nosso acesso à verdade absoluta, e o desejo de síntese (hegeliano) que pretendia alcançá-la. Nesse contexto, a arte apareceu como forma de dizer o absoluto justamente pela oposição à clareza objetiva pretendida pelo sujeito do conhecimento. Fora do quadro tradicional do classicismo, e trazendo consigo o traço moderno da reflexão, a arte seria genial: sua criação não dependeria da obediência a regras prévias. Por sua vez, a crítica saía do paradigma avaliativo pautado em normas, tornando-se filosófica. Forçava-se, então, a transformação do contato com a antiguidade clássica, que seria agora fragmentado, ao apontar para o caráter vanguardista que abre mão da totalidade. Ironia e alegoria seriam emblemas dessa quebra, evidenciando a descontinuidade entre signo e sentido na época moderna. Habitar a linguagem era experimentar o amor entre arte e filosofia, contrariando a querela que permanecera entre ambas desde Platão. Este estio do tempo ocorreu, na virada do século XVIII para o XIX, com a escrita do grupo de jovens capitaneado por Friedrich Schlegel na origem do romantismo, forjando uma filosofia da arte que foi também uma arte do filosofar.
This thesis examines the tension that characterizes the thinking of the first German Romantic authors situated between (kantian) critical consciousness, which prohibits our access to absolute truth, and the (hegelian) desire for synthesis which presumes to lead us there. In this context, art emerges as a way of expressing the absolute precisely in opposition to the objective clarity intended by the subject of knowledge. Outside the traditional form of classicism and bringing with it the trace of modern reflection, art is genial in that its creation does not depend upon obedience to pre-existing rules. In turn, criticism leaves its evaluative paradigm, based on norms, and becomes philosophical. It therefore forces the transformation of the contact with classical antiquity, now fragmented, and points to the new vanguard, which surrenders the concept of totality. Irony and allegory are emblematic of this break, which shows the discontinuity of sign and sense in the modern era. Using this language means experiencing the love between art and philosophy, in contrast to the separation that has existed between them since Plato. This quietness in time occurred at the turn of the XVIII to the XIX Century in the works of a group of young writers led by Friedrich Schlegel at the origin of Romanticism, forging a philosophy of art that is also an art of philosophy.

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Mackey, Matthew C. "When Bird and Fish Fall in Love." ScholarWorks@UNO, 2012. http://scholarworks.uno.edu/td/1596.

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A work of poetry that offers a new method of poetics. By examining translation as a means of understanding relationships, this work offers a nuanced manner for the writing and experience of poetry. When Bird and Fish Fall in Love is a close examination of language, relationships, translation, and the intimacy of conflation.

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Chen, Xiaosheng. "A Neo-Confucian approach to a puzzle concerning Spinoza's doctrine of the intellectual love of God." Thesis, University of Birmingham, 2018. http://etheses.bham.ac.uk//id/eprint/8341/.

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In the last part of Ethics Spinoza introduces the doctrine of the intellectual love of God: God loves himself with an infinite intellectual love. This doctrine has raised one of the most discussed puzzles in Spinoza scholarship: How can God have intellectual love if, as Spinoza says, God is Nature itself? After examining existing.approaches to the puzzle and revealing their failures, I will propose a Neo- Confucian approach to the puzzle. I will compare Spinoza's philosophy with Neo-Confucian (especially Wan Yang-Ming's) philosophy and argue that we can develop a new approach to the puzzle by appealing to the comparison. I conclude that the intellectual love of God can be properly understood from different perspectives. From God's perspective it is understood as the creative power of God. From an individual's perspective it is understood as the essence of this very individual. Moreover, once we combine these two perspectives we can reach what I consider to be the correct interpretation of Spinoza' s view: Given that intuitive knowledge and action are one and the same the intellectual love of God should be comprehended not only as man's final fulfillment of freedom through intuitive knowledge, but also as man's self-cultivation in practice. I maintain that a free man, as Spinoza endeavors to become, is equivalent to a Neo-Confucian sage.

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Cassidy, Pierre. "Will to Power: The Philosophical Expression of Nietzsche's Love of Life." Thèse, Université d'Ottawa / University of Ottawa, 2011. http://hdl.handle.net/10393/19945.

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Any adequate interpretation of the concept of the will to power, given the radical break with the history of philosophy it presupposes, requires a preceding analysis of Nietzsche’s critique of the history of philosophy as a critique of metaphysics. Only once Nietzsche’s critique of metaphysics is properly understood as a critique of, in the broadest sense, any correspondence conception of truth, can the philosophical concept of the will to power, as a product of that critique, be understood as well. Each of the three typical types of interpretative approaches to the will to power (i.e. as a metaphysical concept, as an empirical concept, as an object of interpretive play) will provide a critically constructive opportunity to narrow an acceptable definition of Nietzsche’s positive conception of philosophy as a distinctive and unorthodox type of history, according to which any interpretation rests, not on truths, but on its author’s prejudices or fundamental values. Moreover, using Gilles Deleuze’s largely ignored or otherwise grossly misunderstood Nietzsche et la philosophie, a non-normative, post-metaphysical justification consistent with that critique can then be provided for Nietzsche’s radical reform to the philosophical method. According to Nietzsche, philosophy as a will to power is preferable to philosophy as a will to truth because it is consistent with his profound and unjustified love of life. In fact, the will to power it is the philosophical expression of that love.

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Bautista, Ramon Maria Luza. "Ignatian prayer and Ignatian discernment : a critical evaluation of exercise of Ignatius Loyola as a school of love." Thesis, Heythrop College (University of London), 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.267870.

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Wheeler, Andrea Susan. "With place love begins : the philosophy of Luce Irigaray, the issue of dwelling, feminism and architecure." Thesis, University of Nottingham, 2005. http://eprints.nottingham.ac.uk/11386/.

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The question of dwelling, how, where, in what way and in what manner describes a crisis in many professional women's lives especially when living in pursuit of equality becomes dissatisfying and the demands of traditional stereotypes unappealing. Books such as Desiring Practices (1995) demonstrate the need for some sort of shared expression and community to resolve the career frustrations of working academics in traditionally male dominated environments. Documents such as Why Women Leave Practice? (2003) record what is seen as a very real difficulty for the Institution. The important aspect of Irigaray's work for these debates, however, is how she has already begun to unravel the problems women face in contemporary societies. For architects concerned with diversity, her work is an incitement to reformulate this question by thinking how we can positively approach sexual difference as the basis for approaching all other differences. For feminists, Irigaray's philosophy also presents the possibility of a practice (albeit a practice profoundly reconsidered) beyond a simple desire for equality with men but nevertheless, without denying the problem of a culture of discrimination within the profession. Furthermore, for theorists concerned with how we approach the other, the hidden, or the devalued within our discourses her work is motive to take further these theories towards a more radical poetic or artistic practice. The question of dwelling as a reconsideration of coexistence, co-habitation and co-belonging, as relation rethought, extends the problem of the intimate to address issues of the architectural.

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Morrison, Todd. "Light in the heavens insight into love and the logos of God /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Rognlie, Dana. "The Love of Nike: On the Denials of Racialized Patriarchy and the Philosophy of Courageous Overcoming." Thesis, University of Oregon, 2018. http://hdl.handle.net/1794/23778.

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Motivated by student survivors of sexual violence at the ‘University of Nike,’ this dissertation claims the denial of trauma is a central motor to the temporal operation of racialized patriarchy and its philonikian, or ‘victory-loving,’ notions of masculinity. I bear witness to this ‘temporality of denial’ in the institutional responses of the University of Oregon and UO-alum Phil Knight’s Nike corporation to the group sexual assault of Jane Doe by three university men’s basketball players. I also think through philosophies of overcoming this ancient operation of patriarchy in contemporary times. Simone de Beauvoir suggests that patriarchy provides tempting avenues to flee our freedom of becoming who we are by denying the ambiguity of our human subjectivity. Instead, human potential is funneled into hierarchical gendered destinies derived from ancient perceived binaries of natural, embodied sex difference prescribing masculine material, political, and ontological domination. Rape, war, and conquest are central to this logic, a logic racialized in the Modern era of European colonization. Recent trauma-informed feminist psychology suggests that denial is a psychological mechanism that has efficiently abetted patriarchal oppression throughout history. I suggest Plato, the ‘father’ of the contemporary Academy, may have recognized this in his philosophy. To overcome centuries of masculine bias in interpretation, I undertake a close feminist translation of the war veteran Socrates’ pursuit of the virtue ‘andreia’ (ἀνδρεία), both ‘manliness’ and ‘courage’ in the Greek, through several dialogues contextualized within their dramatic placement in the history of the Peloponnesian War. Socrates’ pursuit of ‘andreia’ includes a critique of the denials of philonikian ‘manliness’ and a hunt for an alternative philosophical understanding. I suggest this wisdom-loving ‘andreia’ is articulated as a gender-critical vision of the strength and courage of love to recollect and rebirth oneself in the aftermath of trauma. Finally, I return to Beauvoir’s feminist philosophy of freedom and its temporality of repetition to further distinguish the ‘forgetting’ of denial from the ‘forgetting’ involved in trauma’s overcoming. The latter requires we collectively sacrifice the destinies of patriarchal ontology as we continue to build a world in which victims of trauma might not only survive, but meaningfully live.

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Sabol, Jeffrey Stephen. "Jesus and the Ethic of Love: A Critical Examination of a New Covenant." Digital Commons at Loyola Marymount University and Loyola Law School, 2011. https://digitalcommons.lmu.edu/etd/145.

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Meszaros, Julia T. "Selfless love and human flourishing : a theological and a secular perspective in dialogue." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:ed84f996-fa62-4514-bdd7-0ddb2896b0a8.

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The point of departure of this thesis is derived from a modern tendency to create a dichotomy between selfless love and human flourishing. Modern attempts to liberate the human being from heteronomous oppression and the moral norms promoting this have sometimes led to the conclusion that selfless love is harmful to human flourishing. Such a conclusion has gained momentum also through modernist re-conceptualisations of the self as an autonomous but empty consciousness which must guard itself against determination by the other. In effect, significant thinkers have replaced the notion of selfless love with a call for self-assertion over against the other, as key to the individual person’s well-being. This has been matched by Christian dismissals of the individual’s pursuit of human flourishing. In the face of modern insights into the ‘desirous’ nature of the human being, modern Christian theology has equally struggled to sustain the tension between the traditional Christian notion of selfless or self-giving love and human beings’ desire to affirm themselves and to find personal fulfilment in this world. Strands of Christian theology have, for instance, affirmed a self-surrendering love at the cost of dismissing the individual’s worldly desires entirely. In this thesis, I outline this situation in modern thought and its problematic consequences. With a view to discerning whether selfless love and human flourishing can be re-connected, I then undertake close studies of the theologian Paul Tillich’s and the moral philosopher and novelist Iris Murdoch’s conceptualisations of the self and of love. As I will argue, Tillich’s and Murdoch’s engagement with modern thought leads them to develop accounts of the self, which correspond with understandings of love as both selfless and conducive to human flourishing. On the basis of their thought I thus argue that selfless love and human flourishing can be understood as interdependent even today.

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Hamilton, Richard Paul. "What we talk about when we talk about love : an essay in the philosophy of social science." Thesis, Birkbeck (University of London), 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.408394.

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This thesis is a discussion of erotic love considered as a problem in the explanation of social action. Its primary focus is on attempts to create a general social scientific theory of love. I detect a tendency in theoretical discussions of love that see their task as one of providing an account of what love really means. I argue that such projects persistently misconstrue the nature of our talk about love by failing to see that love is a contested nonnative concept and that saying what love really means itself forms part of our moral disagreements. I discuss several current philosophical attempts to define love before moving on to a discussion of Descartes' Passions of the Soul. I suggest that Descartes' theory highlights the problems of attempting to fonnulate a self-consciously scientific theory of love but also that his ultimate recognition of limitations of mechanistic science offers the possibility of a non-reductive naturalism. I then proceed to discuss a currently fashionable attempt to explain love in reductive tenns in the fonn of evolutionary psychology. I locate evolutionary psychology within the individualist utilitarian tradition described by Talcott Parsons and suggest that it confronts ali the problems Parsons highlights in this tradition. More specifically, it has difficulties explaining the routine co-operation associated with love. I attempt to show how none of the versions of evolutionary psychology currently on offer deal with this problem effectively and that the only one which comes close, does so by breaking with key evolutionary psychological commitments. I conclude that evolutionary psychology cannot explain love since it cannot provide a robust account of nonnativity while maintaining its persistent individualism. In the concluding section, I discuss a group of approaches to the emotions which seem to take the normativity of love seriously. These are social constructionist theories. I distinguish between a defensible, mnemonic constructionism and an untenable ironic variety which denies the reality of everyday experience of human loving. I conclude that the best way to see love is as a matter of practical reason in the context of a contested moral form of life and discuss the relationship between love and virtue.

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Morton, Matthew Travis. ""Improvisation without Accompaniment" and "What Passes Here for Mountains"." Thesis, University of North Texas, 2020. https://digital.library.unt.edu/ark:/67531/metadc1703355/.

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"Improvisation without Accompaniment" is a lyric investigation into the ways that an awareness of mutability and death can clarify or distort our experience of the world. The poems in this collection draw upon the speaker's small-town Texas upbringing to explore broader questions that arise as a consequence of his burgeoning awareness of mortality: What are the moral imperatives for an individual citizen in a larger political community? What are the bidirectional effects of our relationship with place and the environment? Given the painful transience of human experience, what does it mean to live a good life? The book is characterized by psychological poems that illustrate the mind's movement, poems that use syntactic variation and tonal shifts to indicate an openness to changes of heart and mind. "What Passes Here for Mountains," an in-progress poetry manuscript, is driven by a similar impulse to explore the precise ways that our beliefs and opinions affect our immediate experience. These newer poems address anxieties about climate change, the effects of childhood trauma on the adults those children become, and the obstacles to self-actualization.

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James, Michael William. "Unity and diversity, love and conflict: an exploration of the philosophy of life in C.S. Lewis’s Cosmic Trilogy." Thesis, Rhodes University, 2017. http://hdl.handle.net/10962/7345.

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The subject of this thesis is to explore the philosophy of life that informs C.S. Lewis’s Cosmic Trilogy (Out of the Silent Planet, Perelandra and That Hideous Strength). These texts are “spiritual adventures” which exemplify Lewis’s phenomenology of spiritual progress - the movement from self-centredness to Other-centredness. I perform a close reading of the trilogy and attempt to understand the way(s) in which the three major thematic threads - Conflict, Love, and the relationship between Unity and Diversity - all contribute to the proposed phenomenology of the spirit. In the final chapter, I use Kierkegaard’s “stages in life’s way” (the aesthetic, ethical and religious) as a structural frame for understanding the trilogy’s dialectical movement. I also take the unusual step of codifying the fruits of my exploration into what I call ‘the Cosmic Manifesto,’ which serves as my creative engagement with the results of the philosophical exploration. My research shows that the philosophy of life is expressed through a tripartite spiritual journey. The traveller firstly visits the sphere of Mars, which entails developing clear perception and overcoming fear of the Other. Next, the traveller must pass through the sphere of Venus, where - through courageous action on behalf of the Other - s/he learns the nature of self-sacrificial love. Successfully traversing these two stages, the traveller then apprehends the spirit of Harmonia, the love-child of Mars and Venus. As a result, the ideal relation between the self and the Other - unity in diversity - is discovered. I conclude that the philosophy of life underlying the trilogy is both aesthetically, ethically and religiously rich, and is an insightful perspective on a “life worth living.”

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White, Christopher H. "Hannah Arendt and her Augustinian inheritance : love, temporality, and judgement." Title page, abstract and contents only, 2001. http://web4.library.adelaide.edu.au/theses/09PH/09phw583.pdf.

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Spooner, Holly S. "Agape: Love as the Foundation of Pedagogy and Curriculum." Kent State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=kent1524236286626882.

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Maldonado, Dylan. "The Universal Law of Nature Formulation of the Categorical Imperative." Thesis, The University of Arizona, 2013. http://hdl.handle.net/10150/292682.

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In the Groundwork for the Metaphysics of Morals, Kant gives several formulations of the categorical imperative, one being the universal law of nature formulation. One question that can be raised is why Kant formulates the categorical imperative in terms of universal laws of nature at all. In this paper, I will argue that it is necessary for Kant to formulate the categorical imperative in terms of universal laws of nature in order to demonstrate the applicability of the moral law to our maxims and hence the possibility of the moral law as a functional practical principle.

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Skarlinsky, Solsiree Lynn. "Turn Me On or Off: A Study On Epigenetics and Merleau-Ponty in Angela Carter’s “The Lady of the House of Love”." FIU Digital Commons, 2016. http://digitalcommons.fiu.edu/etd/2465.

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This study aims to trace points of intersection between the too often divorced disciplines of literature, continental philosophy, and the hard sciences in Angela Carter’s “The Lady of the House of Love.” In short, this thesis will not only explore how such conversations surface within the short story, but will also serve as an explication of Maurice Merleau-Ponty’s philosophy of body and space, and the theory of epigenetics. Through these explications, the thesis itself will also gear one discipline towards the other as both theories intimately bind the environment with the body, and the body with the environment. Thus, the body and the environment are not separate and passive, but active and intertwined in a manner much like the aforementioned disciplines I posit are. Therefore, the goal of this thesis is to first postulate that such conversations between literature, philosophy, and science are already occurring, and as such, stress that such conversations need further discussion and exploration.

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48

Allison, Anthony. "Love, law, and reason in the thought of Al-Ghazali and Aquinas." Thesis, University of Glasgow, 2013. http://theses.gla.ac.uk/4258/.

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The present work is an exploration of the relationship between love and law in Islam and Christianity through the works of al-Ghazālī (c.1056-7-1111 C.E.) and Thomas Aquinas (c.1224/5-1274 C.E). In doing so, it aims to provide the historical theological perspective of two thinkers, each pivotal to their respective tradition, with a view to contributing to contemporary Christian-Muslim discourse, which, since the 2007 Common Word initiative, has had a strongly scholarly focus on love. Notably, however, this discourse has tended to avoid discussion pertaining to how we ‘act out’ such love, particularly in regard to legal frameworks. To redress the balance of scholarly discourse, this thesis aims to present key aspects of al-Ghazālī’s and Aquinas’ thought in order to provide the conceptual background necessary to understand and then synthesize how they likely conceived of the love-law relationship. From this, it becomes clear that for al-Ghazālī, the relationship between the heart, intellect, and various categories of knowledge is integral in fostering love for God. In a similar manner, the intellect for Aquinas is integral and its formation is based on our cumulative knowledge and experience. The key facet of the intellect for both is its ability to abstract from particulars to universals. This position is essential to the thought of both writers as God for them is beyond creation and yet in some sense also reflected in and intimately related to creation. As such, the intellect acts as a ‘bridge’ between the immanent and the transcendent. It is both affected by the knowledge gained through this-worldly legal frameworks and the other-worldly divine attributes in which it can share: this includes the divine attribute of love. The extent to which one can share the latter is dependent on the extent to which one is formed by the former. The intellect is, however, aided in this process by the gratuitous gift of revelation, which acts as immanent ‘certain’ knowledge of the transcendent. Such thinking provides the background for a detailed exploration of love and law. Towards this end, first noted is how both authors consider this-worldly law to be an appropriation of other-worldly law, represented by The Preserved Tablet for al-Ghazālī and the eternal law for Aquinas. Reasoning is essential in mankind’s attempt to understand this divine, other-worldly paradigm, although man is aided by a partial manifestation of ‘certain’ knowledge within the created order by way of revelation. Human reasoning on law results in this-worldly legal frameworks, which, in some sense, aim to provide knowledge of God either explicitly or implicitly by way of orientating towards the maintenance of the common good. However, as all good is derivative of God, this-worldly law, whether orientated to a temporal or ultimate good, should be understood as orientation to God. Inclining to our good according to our nature is something both al-Ghazālī and Aquinas maintain is ‘in-built’ within us. At its most fundamental level this good is God, but it does not exclude the material goods and objects that constitute the necessities of life. Thus law orientated towards the good (to whatever degree) encourages orientation to God (to some degree). Inclination to the good is natural within our being, and both al-Ghazālī and Aquinas define love, in the first instance, as inclination to the good according to our nature. The more we are inclined to the good, the more ‘goodness’ is made manifest within us; that is, the more we ‘participate’ in or ‘reflect’ the divine attributes. Thus the more law-abiding we are, the more we are drawn to the good. This eventually forms the intellect in such a way that it is drawn to the good in itself: al-Ghazālī calls this ‘contentment’ and Aquinas calls this ‘charity’. Based on their respective positions, this thesis will therefore firstly argue that the relationship between love and law for al-Ghazālī and Aquinas is as follows: before one can love, one must know, and law provides knowledge; however, such knowledge reflects a gratuitous gift from the creator and therefore divine love underpins the knowledge that enables human love. In course of this study, it will become evident that both al-Ghazālī and Aquinas have a strong apophatic-cataphatic emphasis to their work. That is, their methodologies affirm issues of immanence and transcendence, the knowability and unknowability of God. The only ‘certain’ knowledge for both authors is that which is represented by revelation, and to which all other knowledge should be correlated. However, all other knowledge is reflective of acquired knowledge and human reasoning, which are by nature imperfect. Providing we deploy ‘reason’ effectively in relation to the ‘certain’ knowledge of revelation, we can talk about God to an extent. In such an instance, human language points towards and reflects the divine, but does not totally encapsulate or definitively define the divine. Ultimately, the divine is beyond comprehension while equally somehow reflected or detectable within creation. Indeed, for both authors, genuine experience of the divine exhausted their prolific works and words; this realisation resulted in each adopting a state of ‘silence’ at various points in their respective careers. That is, both come to an appreciation of the insufficiency of words and concepts in the face of a transcendent, immutable God. Noting the centrality of this emphasis in both authors, this study then turns to the present day Christian-Muslim milieu touching upon the ‘reason debate’ that formed the background to the Common Word initiative. Using this as a platform, this thesis argues for a ‘re-emphasis’ or ‘re-discovery’ of the apophatic-cataphatic reasoning that both al-Ghazālī and Aquinas display for contemporary Christian-Muslim discourse. The final hope for the study is two-fold. Firstly, to encourage further discourse on how ‘love’ is ‘acted out’ between the two traditions. And secondly, to remind Christians that law has an important theological tradition within their heritage with a view to providing encouragement for further studies in the neglected area of comparative law in Christian-Muslim discourse.

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Ahlin, Jael. "Just Love The Other? : An examination of the narrative of “the other” in Hauerwas’ and Bonhoeffer’s theologies." Thesis, Uppsala universitet, Teologiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-445275.

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The processes of “othering” often create coarse images of “the other”, therefore there is a need to rethink the narrative of “the other”. A fruitful narrative of “the other” could be helpful in the interaction in multi-religious and multicultural social settings. The aim is to scrutinize the narrative of “the other” in Christian thought, in order to see if there is a Christian particular and fruitful narrative of “the other”, and if so, if this representation is useful in peace-processes. This study investigates how the representation of “the other” from a Christian context may be helpful in shifting attitudes. Specifically, it investigates the history and settings of “the other” and “othering”, and tries to find a more inclusive approach. In order to test the hypothesis that a fruitful narrative on “the other” could be beneficial in peace-processes, an analysis is done of “the other” within Christian faith. This takes place in distinction to the phenomenological and ethical perspective, with a broad set of literature and articles. This qualitative literature analysis examines the Christology and ecclesiology in Stanley Hauerwas’ and Dietrich Bonhoeffer’s theological writings, with the help of a theoretical framework, which is developed to classify structural features. The results suggest that there is a potentiality in redefining “the other”, and that Bonhoeffer’s and Hauerwas’ understanding of the narrative of “the other” leads to belonging (inclusivism) rather than exclusivism. On this basis, this narrative should be taken into account in peace-processes, because an understanding of “the other” is beneficial in accepting differences as something that unite us rather than divide us.

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Bosanquet, Agnes Mary. "Carnal transcendence as difference the poetics of Luce Irigaray /." Phd thesis, Australia : Macquarie University, 2009. http://hdl.handle.net/1959.14/70411.

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Thesis (PhD)--Macquarie University, Faculty of Arts, Department of Media, Music, and Cultural Studies, 2009.
Bibliography: p. 303-332.
Carnal transcendence and sexual difference -- An amorous exchange -- Angels playing with placentas -- Fluid subjects -- Poetics -- Oneiric spaces -- Conclusion.
Carnal transcendence imagines a world in which the carnal has the weight and value of transcendence, and the divine is as liveable and readily evoked as the carnal. Carnal transcendence offers a means of thinking through difference in the work of Luce Irigaray, who asks: "why and how long ago did God withdraw from carnal love?" (1991a, p 16). This thesis argues that Irigaray enables her readers to explore the relationship between carnality, transcendence and difference, but resists elaborating it in her work. Carnal transcendence as difference risks remaining an exercise in rhetoric, rather than the transformative and creative philosophy that Irigaray imagines. -- Irigaray's resistance to the carnal is evident in her arguments for sexual difference, which offers our "salvation" if we think it through, and heralds "a new age of thought, art, poetry, and language: the creation of a new poetics" (1993a, p 5). Note the language of transcendence used here. When considered in the light of carnal transcendence, sexual difference imagines a differently sexed culture. This thesis argues that Irigaray's writing is contradictory on this point: it articulates the plurality of women's sexuality, but emphatically excludes theories of sex and gender that emphasise multiplicity. This thesis challenges these limitations by exploring the possibilities of the "other" couple in Irigaray's writing-mother and daughter - for thinking through carnal transcendence as difference. -- This thesis not only explicates a theoretical model for carnal transcendence as difference; it also attempts to put into practice a poetics - a playful rewriting of theory. This celebrates the carnality of Irigaray's writing - evident in her complex imagery of the two lips, mucus, the placenta and angels-and enables an exploration of the philosophical space of the "new poetics" that Irigaray is attempting to engender.
Mode of access: World Wide Web.
332 p. ill (some col.)

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