Abstract
When talking about the topic of desire we have to refer to the person who desires, because truly, when we desire, we desire to be something specific, which is more evident when the object of desire is another person. At the same time the desire implies a positive assessment of the desired object, therefore education of desire relies strictly on the education of the way of looking or perception. In other words, people do not wrong-want (or wrong-desire). We always desire the good, even when we desire something considered bad, we want it, because we desire the good hidden in that something. This is a longstanding thesis supported by Socrates. What we discuss in this chapter is that the education of desire must really be education of sensitivity. This is the ability to see the other as a person, in the specific reality that they are. This is the true education of desire, the one that allows us to be happy and hurt the way it is supposed to be, as Aristotle would say. In order to do so, we will rely on the anthropology of Leonardo Polo and the revelation of the person through their face according to Levinas’ proposal. The sensitive person sees other’s personal reality and experiences an emotion which we call commotion; and with that comes a desire for interpersonal encounter. We will also delve into how this education of sensitivity can be developed from the person’s emotional reality, considering the proposal of inter-processual self.
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Notes
- 1.
Appetence would not have to be a simple impulse. Besides, desire does not have to be an impulse. Desire and impulse do not seem to be the same. Research with animals showed that castrated animals did not experience sexual drive, but they did experience desire. (Article by Beach, F. A. (1969) cited by Domínguez, 2001, p. 42).
- 2.
When the philosophy of Thomas Aquinas is applied to theology, we found that the benefit of the unifying wanting and pleasure is also asserted. A Christian who lives in grace, fulfils God’s will, at the same time they do what they desire since they are inhabited by grace and it is not an external matter (Gelabert Ballester 2002, pp. 98–99).
- 3.
Desire involves appetitive desire, emotions and the desires from a human origin (Vigo 2008).
- 4.
A similar consideration is done in theology. When we desire, we always desire good things, even when we choose something bad, we do so by virtue of the good part we believe we find within it (Gelabert Ballester 2008, p. 39).
- 5.
Italics are not from the author.
- 6.
In this explanation, the topic of the corrupt people who act against nature will not be dealt with, as it is mentioned by Aristotle (2014a, 1176a 20–24).
- 7.
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Orón Semper, J.V. (2020). Desire and Sensitivity. In: Bosch, M. (eds) Desire and Human Flourishing. Positive Education. Springer, Cham. https://doi.org/10.1007/978-3-030-47001-2_10
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