By Kathleen O'Dwyer
'The hazard of Love' is an exploration of an idea with regards to the human center. Grounded within the traditional, daily stories of human residing, the publication presents an exploration of the various hindrances to the event of affection, the implications of love's absence, and the unquenchable hope for romance which propels, affects and finally motivates a lot of human behaviour. "The risk of Love" poses the query: is love really attainable among people, or is it an awesome, a myth, an phantasm, or a comforting aspiration which permits a palliative denial and distortion of the truth of man or woman? This expansive query is approached via an interdisciplinary research. the writer addresses the query of love's hazard because it is explored in a variety of literature from the disciplines of philosophy, psychoanalysis and poetry. The interdisciplinary nature of the examine relies at the statement of an interconnection among the 3 disciplines, and that this interconnection permits a special and insightful exploration of the query of love's hazard. therefore, the query is explored from diversified view-points, and in addition from various time-frames; convergences and divergences are famous and mentioned, and conclusions are drawn from the resultant findings. The booklet is largely a philosophical research of an emotion that considerably affects on human event. It attests to the progressively expanding acknowledgement of the ability of emotional adventure within the look for wisdom, knowledge and fact. hence, it's a uniquely sincere exploration of human nature in modern occasions.
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Extra resources for The Possibility of Love: An Interdisciplinary Analysis
Friedrich Nietzsche 25 constitute this falsity, as he takes responsibility for his life at every moment and in every action. This life-affirming perspective leaves no room for remorse or melancholy; it sees “truth” as the practice of one’s own values – the way one lives one’s life – and it recognises a continuity between the values which are espoused and the actions which characterize one’s life experience: “A human being’s evaluations betray something of the structure of his soul” (Nietzsche, 2003: 206).
It demands a rejection of the illusions of external sources of values and authority and the defences of projection and conformity; it accepts the self as the ultimate creator and evaluator of one’s life: “One should not avoid one’s tests…tests which are taken before ourselves and before no other judge” (Nietzsche, 2003: 70). Self-Acceptance and Amor Fati Go out to where the world awaits you like a garden (Nietzsche, 2003a: 236). Confronting the obstacles and difficulties which diminish human living enables Nietzsche to affirm the possibility of love within this imperfect realm.
In a poem titled “A Dialogue of Self and Soul”, Yeats echoes the possible connection between the eternal recurrence and amor fati: I am content to live it all again And yet again…. I am content to follow to its source Every event in action or in thought; Measure the lot; forgive myself the lot! When such as I cast out remorse 18 While many commentators, such as Maudmarie Clark and Robert Solomon, stress the “theoretical” nature of Nietzsche’s question, I query another aspect of its interpretation: is Nietzsche calling for an affirmative acknowledgement of all of one’s actions throughout one’s life, or is he demanding a joyous acceptance of all the events which have been experienced by the individual?