By Søren Kierkegaard, Howard V. Hong, Edna H. Hong
The numerous types and stipulations of affection are a standard subject matter for Kierkegaard, starting together with his early Either/Or, via "The Diary of the Seducer" and choose William's eulogy on married love, to his final paintings, at the changelessness of God's love. Works of Love, the midpoint within the sequence, can also be the huge excessive aspect, due to its penetrating, illuminating research of the types and assets of affection. Love as feeling and temper is exclusive from works of affection, love of the cute from love of the unlovely, preferential love from love because the royal legislations, love as mutual egotism from triangular love, and erotic love from self-giving love.
This paintings is marked by means of Kierkegaard's Socratic know-how of the reader, either because the heart of woke up realizing and because the initiator of motion. Written to be learn aloud, the booklet conveys a fondness of concept and an insightful, poetic mind's eye that make such an attentive procedure richly worthwhile. Works of affection not merely serves as a very good starting point exploring the writings of Kierkegaard, but in addition rewards many rereadings.
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Additional resources for Works of Love : Kierkegaard's Writings, Vol 16
8 [IX 13] But you cannot see this place; however deeply you penetrate, the origin eludes you in remoteness and hiddenness. Even when you have penetrated furthest in, the origin is always still a bit further in, like the source of the spring that is further away just when you are closest to it. From this place flows love along many paths, but along none of these paths can you force your way into its hidden origin. Just as God dwells in a light9 from which flows every ray that illuminates the world, yet no one can force his way along these paths in order to see God, since the paths of light turn into darkness when one turns toward the light—so love dwells in hiding or is hidden in the innermost being.
In Works of Love, love in its works20 (because it is a deed, not a volatile, lovely feeling) is the highest good of ethical vision. 21 Christian love is not simply the same as erotic love and friendship or the heightening of the immediacy of these interests. Rather it is ethical-religious love, which dethrones and catches up immediacy’s love, since one’s beloved and friend are also neighbors. The fundamental character of the love in Christian love ethics separates it from any sentimental ethics; furthermore, the implicit difference between imperative ethics (as in the discourse on purity of heart, Either/Or, II, and parts of Fear and Trembling) and indicative ethics distinguishes Christian love ethics from immanental philosophical ethics and exclusively imperative religious ethics and also from unprincipled “Christian pragmatism” (opportunism with furrowed brow).
IX A 227). 31 Pp. 17-60 32 The Point of View for My Work as an Author, KW XXII (SV XIII 606). 33 See Supplement, p. 461 (Pap. VIII2 B 73). 34 See pp. 359-74; Supplement, p. 454 (Pap. VIII2 B 59:23). 35 See Supplement, pp. 474-75 (Letter 150). 36 See The Corsair Affair, Historical Introduction, pp. xv-xviii, xxiii-xxiv, KW XIII 37 Pap. X2 A 102. 38 Pap. X2A 111. 39 See Supplement, p. 487 (Pap. X6 B 31). 40 Mendel Levin Nathanson, Berlingske Tidende, 297, December 20, 1847. For Kierkegaard’s private response to “this hasty review” and Nathan’s wish, See Supplement, pp.