The Christian commandment of love of neighbour “You shall love your neighbour as yourself” might rather easily give rise to what I would like to call, with the necessary reservations, ‘immoderate images’. If we examine the consequences of the commandment, we very soon run into a world of excessive obligations and exaggerated unselfishness which can trouble the imagination and stir up fantasies of desire. The commandment which some would say is irreconcilable with the natural limits of common sense, (...) is nonetheless intriguing to both the imagination and the desire of the human person. Associations can easily be made with the peculiar and sometimes spectacular lives of certain saints, martyrs and impassioned mystics in which the boundaries between perversion, narcissism, selflessness, self-destruction and high moral standing are not always crystal clear.It is perhaps possible that Christianity’s attractiveness is due, in no small measure, to this associative network of tormented images and extreme examples which are easily evoked by the vestiges of our commandment. The fact that some people, when reflecting on the commandment, are almost exclusively inclined to think of extreme, and sometimes sinister, sacri- fices does not only speak of the commandment itself but also reveals something about such people and their desires. It is almost as if the commandment, while at first sight running against common sense, at the same time plays along with, and even leans towards, our human desires.We might ask ourselves if it is not a fact that every ethical theory somehow turns around a ‘core’ which, if we relate to it too directly and too literally, can let the theory’s principles run wild. Perhaps the commandment of love of neighbour has taken the place of such a ‘disorienting core’ in Christianity. Perhaps also there can be no particular ethic which does not somewhere run the risk of leading to excess. If this is the case, however, then the commandment of love of neighbour loses something of its specific expressiveness. Nevertheless, it is my contention that we can argue with good reason that our Christian commandment disorients moral rules and obligations in a very direct, radical and even characteristic way.In order to argue my point, the first part of this essay will be devoted to a discussion of Freud’s repudiating and reticent attitude in relation to this commandment. In this regard, I will make an abstraction of the question how the tradition, the church and moral education have taught us to understand the commandment and focus our attention on a structural and grammatical analysis of its formulation. I will argue that Freud’s aversion entails the fact that our commandment, in contrast to the incest taboo and the Ten Commandments, as such forbids nothing. Indeed, it is precisely the fact that it forbids nothing that makes it so alarming.In the second part of the essay I will return to the way in which the tradition has taught us to understand this ‘opaque commandment’. I will point out that the paradigmatic line of approach concerns ‘helping the needy’, although the commandment, in the literal sense, speaks only of love. I will also tackle the question of the identity of my neighbour and what it means for someone to become my neighbour. In conclusion I will raise the question whether in fact every kind of charitable activity can be understood from the perspective of ‘helping’.The problem which lies at the root of this question, however, is the following: if it is the case that the solid and characteristic core of love of neighbour has to do with the alleviation of needs, then why, in exceptional circumstances, is burying the dead considered an act of charity? (shrink)

This article takes as its point of departure the episode from Confessiones 4 in which a mature Augustine questions his earlier distraught reaction to the death of a friend. In order to place Augustine’s account of this episode within a broader context, I discuss, in the first part of the article, Augustine’s teaching on love of neighbor in De doctrina christiana. The second part of the article proposes an analogy between Augustine’s views of how one ought to be (...) related to one’s neighbor, and his views of how one ought to be related to the sacraments, and particularly to the Eucharist. By seeking to reconcile Augustine’s treatment of how we ought to love our neighbors with his treatment of the Eucharist, and of the Eschaton, I suggest how the reader might understand love of neighbor in Augustine’s thought as having both a temporary aspect and a lasting aspect. (shrink)

Thomas Aquinas has affirmed that love of neighbor as oneself is self-evident. We shall distinguish for Aquinas three forms of self-evidence: (a) evident in itself but not to people, (b) self-evident in itself and to all human thinkers, and (c) self-evident in itself but only to expert thinkers. We shall consider only (b) and (c). (b) We shall develop an analysis attempting to show that love of neighbor as oneself is self-evident in itself and to all (...) human thinkers, however, in evaluation we shall argue that the principle is not self-evident to all human beings since not all people love themselves wisely. Further, we shall consider arguments from Kant that some maxims of the will are self-contradictory to affirm and hence immoral whereas the denials of other moral commands are not self-contradictory to deny. (c) However, we shall develop an argument affirming that love of neighbor as oneself is self-evident to expert thinkers, namely, self-evident to some human beings who have made the wise decision to live by the Aristotelian Principle. Finally, we will consider two objections to the self-evidence of love of neighbor as oneself and answer them, noting the importance of wise love of others as one wisely loves oneself. Such wise loving of oneself and others avoids simplistic misinterpretations of love of neighbor as oneself. Keywords: Thomas Aquinas, self-evidence, Aristotelian principle, love of neighbor as oneself, morals. (shrink)

In this study of spiritual experience as involving what he calls intuitive knowledge, Phillip Wiebe argues that there is substantial evidence for the existence of spirits. He supports his argument...

This paper is about love of one’s neighbour near and far given humanity’s division into nations. The primary dialogue partner is Peter Singer and his preference utilitarian approach to moral reasoning wherein the challenge is to count the welfare of individuals impartially, regardless—or, at least, with far less regard than is often given—of divisions into nation-states. The claim is made that, despite the considerable and proper challenges from Singer and other so-called new cosmopolitans, it remains possible and, indeed, necessary (...) at the present time for Christian people to work with an account of nation and nationhood as permitted within divine providence. This claim is cast in terms of traditional Christian teaching about the order of love (L. ordo amoris). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Love Thy Neighbor as Thyself, and: Maimonides and His HeritageLouis E. NewmanLove Thy Neighbor as Thyself Lenn E. Goodman New York: Oxford, 2008. 235 pp. $55.00.Maimonides and His Heritage Edited by Idit Dobbs-Weinstein, Lenn E. Goodman, and James Allen Grady Albany: SUNY, 2009. $24.95.Perhaps no principle is more central to Western religious ethics than that of “loving your neighbor as yourself.” It is at (...) the heart of the Hebrew Bible’s ethic [End Page 196] of caring for others, especially those most marginalized, both within and outside of the Israelite community. It is rooted in the belief that all humans are created in the divine image, and its implications extend to a myriad of specific injunctions designed to secure the rights of individuals as individuals as well as to ensure the just distribution of goods within society. It has been the subject of extended reflection by generations of Jewish and Christian philosophers (among many others), has spawned multiple versions of the Golden Rule, and has received modern philosophical expression in Kant’s categorical imperative. It should not surprise us, then, that any treatment of such a far-reaching religious–moral principle will require a scholar whose reach extends from the Bible to contemporary moral theory.Lenn Goodman demonstrates in this book that he is more than equal to the task. First given as two of the 2005 Gifford Lectures (the others that year were given by a Christian, a Muslim, and a secular philosopher), these chapters explore the ways in which love of neighbor is at the very heart of biblical ethics, as well as the theory of ethical obligation that it implies. Goodman’s erudition is on full display here as he moves easily from Aristotelian virtue ethics to medieval Jewish Bible commentators to contemporary natural law theorists.Following the long line of commentators who read “as thyself” as a gloss on “neighbor”—namely, that we love the other because she is a person, like oneself—Goodman writes that “our first obligation to one another is respect for subjecthood” (14). All other biblical injunctions with respect to moral behavior are merely corollaries of the notion that all persons are of equal worth insofar as they are equally created in God’s image and so entitled to equal consideration. Goodman takes pains to emphasize that this commandment, though, cannot be reduced to the sum total of positive injunctions; it aims to inculcate an attitude (“love”) that both motivates our moral behavior and extends its scope to encompass the infinite task of emulating God.The most philosophically interesting part of Goodman’s discussion comes in his treatment of monotheism’s contribution to ethics. After all, the command to love our neighbor is presented to us both as a command from God and as a command to love God by loving God’s creatures. How are our idea of God and our relationship with God correlated with our understanding of the nature of moral duty and the scope of moral life?As Goodman sees it, monotheism asserts that “God... is not just a judge but an ontic principle, the greatest reality, highest good and source of all goods, which are conceived as God’s work, expressions of his generosity and wisdom” (45). At the same time, he eschews any simple divine command theory of morality according to which the good is determined by God, either verbally or ontologically. For, “It’s not just that we know the right because we know God’s will. We also know God’s will because we know what is right” (51). This dialectical understanding of God and the good is best captured in Goodman’s claim that “we bring our moral notions, suasions, customs, instincts, attitudes [End Page 197] and intuition to the Law, and they enter into dialogue with what we read, informing our hermeneutic, as scripture itself and the conception of the God encountered in scripture, inform them in turn” (53).Goodman acknowledges that such a view runs headlong into the problem of divinely sanctioned mass murder (see the book of Joshua) and, most famously, the injunction to utterly destroy the Amalakites (Deut. 25:17... (shrink)

일찍이 아렌트는 자신의 박사학위 논문 ｢아우구스티누스의 사랑 개념｣(1928)에서 “탄생을 통한 세계로의 진입”을 강조함으로써 스승 하이데거의 행위의 근원으로서 “필멸성” 개념에 도전했다. 그녀는 “탄생성” 개념을 통해서 인간행위의 모형으로서 하이데거의 “필멸성” 개념을 대체하고자 했다. 그러면서 그녀는 다음과 같은 야심적인 질문을 제기한다. “신과 더불어 살아가며 세속적인 모든 것과 고립된 한 인간이 자기 이웃에 대한 어떠한 관심을 계속해서 가질 수 있는가?” 이 논문에서는 먼저 아우구스티누스의 시간과 사랑 개념에 대한 아렌트의 분석을 1920년대 후설과 하이데거의 현상학적 시간분석에 위치지우고자 한다. 특히 이들의 시간분석은 각각 다른 차원에서 아리스토텔레스의 자연적 (...) 시간관과 아우구스티누스의 정신적 시간관을 종합하려는 시도였다는 점에서 아렌트 자신의 초기 시간분석에 중요한 의미를 갖는다. 둘째, 아렌트의 시간과 사랑을 욕망의 차원에서뿐만 아니라, 회귀의 차원에서 살펴보고자 한다. 셋째, 이 양자의 사랑개념이 이웃사랑을 이해하는 데 한계가 있을 수밖에 없음을 지적한 후에 이에 대한 대안으로서 아렌트의 “사회적 자애”의 개념을 통해 이웃사랑의 가능성을 살펴보고자 한다. 영원과 시간 사이에서 내적 갈등을 겪을 수밖에 없는 인간의 영혼이 본래적으로 어떻게 사회적일 수 있는지를 밝히는 과업은 모든 정치철학의 출발점이 되어야 할 것이다. (shrink)

Although a safe, effective, and licensed coronavirus vaccine does not yet exist, there is already controversy over how it ought to be allocated. Justice is clearly at stake, but it is unclear what justice requires in the international distribution of a scarce vaccine during a pandemic. Many are condemning ‘vaccine nationalism’ as an obstacle to equitable global distribution. We argue that limited national partiality in allocating vaccines will be a component of justice rather than an obstacle to it. For there (...) are role-based and community-embedded responsibilities to take care of one’s own, which constitute legitimate moral reasons for some identity-related prioritisation. Furthermore, a good form of vaccine nationalism prioritises one’s own without denying or ignoring duties derived from a principle of equal worth, according to which all persons, regardless of citizenship or identity, equally deserve vaccine-induced protection from COVID-19. Rather than dismissing nationalism as a tragic obstacle, it is necessary to acknowledge that a limited form of it is valuable and expresses moral commitments. Only then can one understand our world of competing obligations, a world where cosmopolitan duties of benevolence sometimes conflict with special obligations of community membership. Once these competing obligations are recognised as such, we can begin the work of designing sound ethical frameworks for achieving justice in the global distribution of a coronavirus vaccine and developing practical strategies for avoiding, mitigating or resolving conflicts of duty. (shrink)

Simone Weil recognized that there is a problem reconciling the Iove of God/Good with the Iove of neighbor, and she probabIy believed that she never successfully resoIved it. A quotation from her ‘New York Notebook’ sets the probIem niceIy:OnIy God is the good, therefore, onIy He is a worthy object of care, solicitude, anxiety, longing, and efforts of thought. OnIy He is a worthy object of all those movements of the souI which are reIated to some vaIue.From this and (...) other quotes, I construct various arguments showing that one cannot consistently both Iove God and one’s neighbor. The buIk of the paper is taken up with a critical consideration of these arguments. The upshot of this is that there is no pIausibIe way to reject all of these arguments; hence one must tentativeIy conclude that the Iove of God/Good is irreconciIabIe with the Iove of neighbor in Weil’s philosophy. (shrink)

Gregory the Great depicts himself as a contemplative who, as bishop of Rome, was compelled to become an administrator and pastor. His theological response to this existential tension illuminates the vexed questions of his relationships to predecessors and of his legacy. Gregory develops Augustine’s thought in such a way as to satisfy John Cassian’s position that contemplative vision is grounded in the soul’s likeness to the unity of Father and Son. For Augustine, “mercy” lovingly lifts the neighbor toward life (...) in God. Imitating God’s own love for humankind, this mercy likens the Christian to God’s essential goodness and, by this likeness, prepares him or her for the vision of God, which Augustine expects not now but only in the next life. For Augustine, the exercise of mercy can—when useful—involve a shared affection or understanding. Gregory makes this shared affection essential to the neighborly love that he calls “compassion.” In this affective fellowship, Gregory finds a human translation of the passionless unity of Father and Son—so that, for Gregory, compassion becomes the immediate basis for and consequence of seeing God—even in this life. Compassion does not degrade; rather, it retrenches the perfection of contemplation. Reconciling compassionate activity and contemplative vision, this creative renegotiation of Augustine and Cassian both answered Gregory’s own aspirations and gave to the tumultuous post-Imperial West a needed account of worldly affairs as spiritual affairs. (shrink)

In Book IX of the Nicomachean Ethics, Aristotle discusses the motivating psychology of the benefactor. He finds that self-love is the crucial element of consciousness that accounts for the benefactor’s desire to participate constructively in the community of being. His analysis invites comparison with Aquinas’s treatment of the theological virtue of caritas. Similarities are found, but Aquinas’s approach leads to a discussion of divine beatitude where we find a somewhat surprising analogy between Aristotle’s human and Aquinas’s divine benefactor. For (...) Aquinas finds that divine beatitude is also a self-love flowing outward to the divine creative project. (shrink)

This work is based on the prestigious Gifford Lectures, which Lenn Goodman was invited to deliver in 2005. Goodman was asked to speak about the commandment to 'love thy neighbour as thyself' from the standpoint of Judaism.

While some recent scholarship has highlighted the remarkable similarities between the accounts of neighborly love in John Duns Scotus and Søren Kierkegaard, the important ways in which Kierkegaard’s account departs from the account of Scotus have not been thoroughly explored. For example, one crucial matter about which they disagree concerns whether the command to love one’s neighbor follows necessarily from the command to love God. This paper examines the ethical dimensions of neighborly love in the (...) works of Søren Kierkegaard and John Duns Scotus, focusing primarily on the distinguishing features of their respective accounts of what it means to love God and, by extension, to love one’s neighbor in a way that adequately fulfills certain moral obligations. (shrink)

This paper considers how both Levinas and Løgstrup seek to explain how love of the neighbour is possible. It focuses on a criticism of Levinas made by Merold Westphal, which follows Kierkegaard in arguing on Lutheran grounds that such love first requires a relation to God as a “middle term,” but that Levinas cannot appeal to this relation to account for neighbour love, as for him the God relation itself arises through love of the neighbour. In (...) response, the paper explores how Løgstrup, while working in a Lutheran tradition, like Levinas also sees neighbour love as arising without any prior God relation, showing how the accounts that each offer of how this is possible serve to complement each other. (shrink)

The biblical injunction to love one's neighbour has long been regarded as a central pillar of morality. It is taken to be an ideal which gives direction to our moral aspirations, even though most of us find it difficult to live up to, owing to our selfish natures. But the difficulties I wish to raise are of a logical kind, as distinct from those depending on personal character. They fall under three headings: the first concerns the scope of ‘my (...) neighbour’, the second the injunction to love, and the third the idea of loving oneself. The first will probably be the most familiar. (shrink)

In this, his third book on modern ethics for JPS, Elliot Dorff focuses on personal ethics, Judaism's distinctive way of understanding human nature, our role in ...

This essay takes up the question of what "agape" intends for the neighbor. Though material welfare and freedom have been adequately emphasized in recent Christian ethics, the God-relation has not. Drawing on T. S. Eliot, Abraham Heschel, Kenneth E. Kirk, and Max Scheler in particular, the case is made for a retrieval of the Augustinian assumption that the service of the most lasting significance for the neighbor is the restoration of the divine-human encounter that issues in true happiness. (...) Criticism is directed at efforts to understand "agape" within the limiting terms of modern secular frameworks. (shrink)

This article addresses Augustine’s distinction between usus and fruitio—and O’Donovan’s critique of it—in order to consider the dangers of disordered love in the forms of idolatry and instrumentalisation in neighbourly relations on earth. Examining the christological heart of the pilgrimage image as articulated in De doctrina christiana addresses O’Donovan’s critique that the pilgrimage image instrumentalises one’s relationships to others in the progress of one’s own journey to God. In fact, this image presents a christological dialectic that establishes the continuity (...) of earthly and eschatological neighbour-love and thus protects the neighbour from being made either idol or instrument by securing their right place in the order of love. (shrink)

Kierkegaard faces an apparent dilemma. On the one hand, he concurs with the biblical injunction: we are to love our neighbors as ourselves. He takes this to imply that self-love and neighbor-love should be roughly symmetrical, similar in kind as well as degree. On the other hand, he recommends relating to others and to ourselves in disparate ways. We should be lenient, charitable, and forgiving when interacting with neighbors; the opposite when dealing with ourselves. The goal (...) of my paper is to solve this puzzle. I first consider addressing it by appealing to Gene Outka’s idea that equal love does not entail identical treatment. After rejecting this solution, I offer my own: Asymmetry between the two loves is not a moral ideal for Kierkegaard but a rehabilitative strategy. He recommends being more latitudinarian with others than with ourselves to correct against a common tendency toward the opposite extreme. (shrink)

This companion to Elliot Dorff's three books on Jewish ethics -- Matters of Life and Death , To Do the Right and the Good , and Love Your Neighbor and Yourself -- is designed for group as well as individual study. Through suggested readings from Dorff's books, probing questions, lively discussion topics, and simple writing exercises, readers will be able to analyze and clarify their own positions on a host of controversial issues: sex, surrogate motherhood, adoption, family abuse, (...) responsibilities for charitable giving, the ethics of war, suicide, and euthanasia, and more. (shrink)

Professor Konvitz quotes the Hebrew and Christian Bibles as well as modern authorities to expound the concept that the self can only be fully developed in context of the rest of humanity rather than by selfish self-interest. One’s neighbor, in this view, is to be seen as one’s fellow human and not limited to those in our immediate vicinity. The parable of the Good Samaritan is explored at length.

When read alongside the great command of Deuteronomy, ‘love the Lord your God with all your heart, mind, and strength,’ the Judeo-Christian directive to ‘love your neighbour as yourself’ is perhaps one of the most theologically and ethically charged phrases in the Bible. In these two mutually reliant commandments lies a meeting point between the divine and the human that has important implications for our understanding of the nexus between theological conceptions of love and philosophical engagement with (...) worldly existence. This point of intersection is explored in a particularly unique way in the thinking of Michel Henry and Jean-Luc Nancy. In this article, I conduct the first sustained comparative analysis of their respective philosophies, using an exploration of the role of love and affectivity in their work to better understand the philosophical opportunity represented by the commandment to love God and neighbour. (shrink)

The five main arguments that Freud employs against the love commandment in "Civilization and Its Discontents" are examined in light of the psychological and ethical doctrines they presuppose. Freud's theory of narcissism is explored for its implications regarding psychological egosim, altruism, mutuality, universal love, and equality. A normative response to Freud's critique of the love commandment is sketched.

In this paper we compare Kierkegaard’s and Marx’s views on social reform. Then we argue that Kierkegaard’s own reasoning is consistent with the expression of neighbor-love through collective action, i.e. social reform. However, Kierkegaard’s approach to social reform would be vastly different than Marx’s. We end by reviewing several questions that Kierkegaardian social reformers would ask themselves. Our hope is that this exploration will provide helpful insights into how those who genuinely love their neighbors ought to seek (...) the common good through collective action. (shrink)

In this article we delve into the conception of love for neighbor present in The Star of Redemption. Rosenzweig’s New Thinking is in praise of life, despite pain, and by virtue of love. Becoming oneself passes through the relationship with the other. Love of neighbor is born from the recognition of the other as close and representative of all humanity. This love requires going beyond the “-isms” that separate us; it involves getting closer to (...) the other without denying him or her, but recognizing them as different. But how do we know who we should love at every moment? Prayer, Rosenzweig would say, is the one that enlightens our neighbors matured for love. (shrink)

Contrasting loving our neighbors with utilitarians’ demand to maximize good reveals important metatheoretic structures and dynamics that I call virtues- basing, input drive, role centering, and patient focus. First, love (good will) is a virtue; such virtues are foundational to both moral obligations and the impersonally valuable. Second, part of loving is acting lovingly. Whether and how I act lovingly, and how loving it is, is a matter of motivation; this input-driven account contrasts with highlighting actions’ outcome. Third, in (...) regarding someone as our neighbor we view her in relation to ourselves; a role-centered perspective shows that a wide range of person-to-person role-relationships constitute moral life. Fourth, if our moral task is loving each person, the moral question is how we respond to each person’s relevant welfare and needs, focusing on those toward someone acts (moral patients), not on maximizing good across persons or producing an optimal world. (shrink)

Many Christian theorists notice that love should contain, in additional to benevolence, some kind of interpersonal or unitive component. The difficulty comes in trying to provide an account of this unitive component that is sufficiently interpersonal in other-love and yet is also compatible with self-love. Eleonore Stump is one of the few Christian theorists who directly addresses this issue. Building upon the work of Thomas Aquinas, Stump argues that love is constituted by two desires: the desire (...) for an individual’s good and the desire to be united to that individual. Stump further develops the desire for union within this Thomistic understanding of love, and she maintains that her developed account not only captures the robustly interpersonal nature of one’s love of another but is also compatible with the love of oneself. Unfortunately, Stump’s way of making sense of this latter claim introduces a significant inconsistency in her analyses of the desire for union in self-love and other-love. Nevertheless, the most important features of Stump’s Neo-Thomistic account are salvageable. For there is a way of understanding love’s desire for union that emerges out of Thomas’s views on love and is compatible with the desiderata suggested by Stump, only does not have the same difficulties that beset Stump’s account. What is offered, then, is a modification of Stump’s account that might better serve her purposes. The resulting view of love, however, is one not only relevant to Stump. Rather, the view that emerges is a broadly Thomistic conception of love that is plausible in its own right and captures a certain biblical emphasis on the relational or interpersonal nature of love. (shrink)

Recent work on the ethics of love may be divided into norm-centered and affective-centered approaches. Norm-centered approaches, exemplified by Hallett and Outka, argue for either moral parity between self and other or for self-subordination; they regard self-love as legitimate within strict boundaries; and they sharply distinguish agape from other forms of love. Affective-centered approaches, exemplified by Vacek and Post, con- centrate on love for God as the central context for neighbor-love; they ac- cord a (...) high status to friendship, marriage, and other primary relationships; and they regard all forms of love as Christian in that they are transformed by grace and constitute cooperation with God. The re- maining agenda for both approaches is primarily theological, including especially the need to develop an extended application of the doctrines of creation and grace for the status of "special relations" in the ethics of love. (shrink)

The role of religion in clinical ethics consultations is contested. The religion of the ethics consultant _can be_ an important part of the consultation process and improve the quality of a consultation. Practicing neighbor love leads to empathy, which not only can improve the quality of ethics consultations but also creates a space for religion to be part of, but not imposed on, the consultation. The practice of empathy will build trust, rapport, and an intersubjective connection that improves (...) the quality of the consultation. (The views expressed are the author’s and not representative of any institution or employer). (shrink)

Recent readings of Kierkegaard's Works of Love have admirably shown how his apparent reservations about romantic love can be deflected on his own terms by imbuing them with some of the moral rigor of neighbor‐love. This paper argues however that these readings must be complemented by the reverse argument, which would show how some of the qualities of romantic loves are in fact preserved in neighbor‐love. By drawing on his dialectics of sensate love, (...) psychical love, spiritual love, and self‐love, I show how Kierkegaard believes neighbor‐love should be impartial and yet exhibit some of the character of preferential romantic loves. (shrink)

This article presents a radical claim: American medical ethics is broken, and it needs love to be healed. Due to a unique set of cultural and economic pressures, American medical ethics has adopted a mechanistic mode of ethical reasoning epitomized by the doctrine of principlism. This mode of reasoning divorces clinicians from both their patients and themselves. This results in clinicians who can ace ethics questions on multiple‐choice tests but who fail either to recognize a patient's humanity or to (...) navigate the ethical quandaries into which they are frequently thrown. Drawing on personal experience as well as the philosophical work of Augustine of Hippo, Simone Weil, and Iris Murdoch, we propose a novel ethical approach grounded in a conception of neighbor love, specifically, the virtue of love understood as attention to a sufferer's humanity. We conclude with five practical recommendations for reimagining medical ethics education oriented around the virtue of love. (shrink)

A compelling account of Kierkegaard's ethical views, seeing him against the backdrop of nineteenth-century European society but showing the relevance of his thought for the twenty-first century. Kierkegaard's view of morality as grounded in God's command to love our neighbours as ourselves has clear advantages over contemporary secular rivals.

This essay illuminates a number of nuances implicit in the commandment to “love your neighbor as yourself” by exploring its connection to Israeli election theology as well as to the larger Priestly theology that forms much of the framework of the Torah.

In his major work on love, Works of Love, Kierkegaard clearly and robustly affirms the moral superiority of neighbourly love, and approves preferential love on one condition: that it serve as an instance of neighbourly love. But can an essentially preferential love be an instance of the essentially non-preferential neighbourly love? John Lippitt seems to think it can. In his paper “Kierkegaard and the problem of special relationships: Ferreira, Krishek, and the ‘God filter”’ (...) he defends Kierkegaard’s position in Works of Love against my criticism (as presented in my book Kierkegaard on Faith and Love); specifically, against my claim that in using Kierkegaard’s view of neighbourly love as a framework for understanding preferential love, one fails to account for the latter’s distinctive character. Lippitt claims that I misinterpret Kierkegaard’s position and, using what he calls ‘the God filter’, he attempts to show how adhering to Kierkegaard’s view of neighbourly love allows one to sustain the distinctiveness (and value) of preferential love. In what follows I will defend my interpretation of Kierkegaard’s position and explain why I take the view he presents in Works of Love to be problematic. Furthermore, in my aforementioned book I offer a Kierkegaardian model of love that does precisely what Lippitt seeks his ‘God filter’ model to do: namely, preserve the distinctiveness of preferential love while allowing its possible coexistence with neighbourly love. Thus, against the background of Lippitt’s criticism I will demonstrate this model again, in hope of clarifying the advantages this view offers. (shrink)

In this article we delve into the conception of love for neighbor present in The Star of Redemption. Rosenzweig?s New Thinking is in praise of life, despite pain, and by virtue of love. Becoming oneself passes through the relationship with the other. Love of neighbor is born from the recognition of the other as close and representative of all humanity. This love requires going beyond the?-isms? that separate us; it involves getting closer to the (...) other without denying him or her, but recognizing them as different. But how do we know who we should love at every moment? Prayer, Rosenzweig would say, is the one that enlightens our neighbors matured for love. (shrink)

This article critically examines and discusses the charge, raised by Adorno in his essay on Works of Love, that Kierkegaard’s rewriting of the Gospel story of the good Samaritan reduces neighbor love to abstract inwardness. It has been somewhat ignored in the reception of Adorno’s text that he also praises Kierkegaard as a critic of his time. I explore Adorno’s appreciation of this dimension in Works of Love and seek to develop it further by examining Kierkegaard’s (...) sharp eye for discovering how the inhumanity of the slavery in the past persists in more hidden and subtle ways in the modern world dominated by the instrumental rationality of economics. (shrink)