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Notes
René Descartes, Discourse on Method & the Meditations, trans. F. E. Sutcliffe (Harmondsworth: Penguin, 1968)
Søren Kierkegaard, Johannes Climacus, trans. Howard V. Hong and Edna H. Hong (Princeton: Princeton University Press, 1985).
Robert Spaemann, Happiness and Benevolence, trans. Jeremiah Alberg (Edinburgh: T & T Clark, 2000), 93. Heidegger by contrast read the telos as that which circumscribes, completes, and bounds so that the thing “begins to be what after production it will be.”
See Martin Heidegger, “The Question Concerning Technology,” in David Farrell Krell (ed.), Basic Writings (London: Routledge, 1993), 315.
Kierkegaard, Works of Love, trans. Howard V. Hong and Edna H. Hong (New York: Harper Perennial, 2009), 105.
Longinus identified this phenomenon in his treatise On the Sublime: “By a sort of natural law in all such matters we always attend to whatever possesses superior force; whence it is that we are drawn away from demonstration pure and simple to any startling image within whose dazzling brilliancy the argument lies concealed. And it is not unreasonable that we should be affected in this way, for when two things are brought together, the more powerful always attracts to itself the virtue of the weaker.” Longinus, On the Sublime, trans. W. Rhys Roberts (Cambridge: Cambridge University Press, 1907), 15.7.
Nietzsche seems to have deployed the eternal return in such a way as an intensive repetition that weds to eternity. Friedrich Nietzsche, Thus Spoke Zarathustra, trans. R. J. Hollingdale (London: Penguin, 1969), “The Seven Seals.”
Henri Bergson, An Introduction to Metaphysics, trans. T. E. Hulme (Indianapolis: Hackett, 1999), 37.
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© 2013 Philip Goodchild
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Goodchild, P. (2013). Ends and Illusions. In: Goodchild, P. (eds) On Philosophy as a Spiritual Exercise. Radical Theologies. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137353146_2
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