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the search for meaning > Hamilton 2019 hope and rapture > Flashcards

Hamilton 2019 hope and rapture Flashcards

1
Q

philosophy does not know

A

rapture

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2
Q

[philosophy] deflates suspects dissects organises

A

controls places distinguishes

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3
Q

[philosophy] always wants to say more

A

and say what it says for others

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4
Q

[philosophy] it does not allow itself to be carried away

A

to long to yearn

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5
Q

[philosophy] does not wear and it does not know

A

the melancholy tone, the nostalgia

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6
Q

religion knows the yearning and

A

the longings

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7
Q

how can It be that philosophy has overlooked the importance of

A

such moments in a life, moments that can be filled with so much hope

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8
Q

there are many different versions of such moments

A

silence and delicacy

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9
Q

you have missed one of the most important dimensions of

A

human experience

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10
Q

philosophical ethics is in love with duty, obligation

A

(…) it shuns sensuality of the body, longing and yearning, the grief of loss of things never had, or had only fleetingly

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11
Q

lying in bed, with his hands on her breasts, is no answer to limitless evil and indifference

A

it solves nothing

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12
Q

it is a miracle that it is still possible

A

(…) the kind of moment he [Berger] describes is a hope of better human life

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13
Q

if you tell someone what to believe, he or she will most likely resist and become more

A

embedded in his or her life as it is

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14
Q

(berger) his is a philosophy of the

A

subjunctive (Kierkegaard)

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15
Q

the assertions of literary culture are written

A

spoken, in the subjunctive

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16
Q

we should not strip literature of whatever it is in it- many things-

A

that baffles us

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17
Q

[literature] it addresses the ways in which one’s life is knotted,

A

seemingly hopelessly tangled, that is true

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18
Q

to think of that address in manly moral terms is to fail to see the ways in which

A

literature goads us, that need not to be a moral matter at all

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19
Q

Simone Weil: the vulnerability of precious things is beautiful

A

because vulnerability is a mark of existence

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20
Q

when we sleep, we are enclosed in our humanity. we are innocent. our humanity, that is, shows up as innocent when we sleep

A

sleep is therefore hope for us, the absence of sleep, a curse

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21
Q

man, he [Cioran] says is the only animal that

A

can not sleep when it wants to

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22
Q

we move in such sacred places and think

A

they are just spaces

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23
Q

all our movements are influenced, inflicted, moulded, set in train

A

hampered by the material environment in which we exist

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24
Q

the snow, today, tomorrow, makes their world

A

and who they are

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25
Q

this is their version, at this moment in life, of Bergers holding his beloved’s breasts and

A

listening to the piano

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26
Q

you can know this and still not have

A

learnt it

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27
Q

pierre Bonnard painted canvases of his wife, Mathe. Marthe suffered from mental afflictions that led her to an obsession with washing

A

Bonnard painted her washing on countless occasions: soaking herself in water, getting out of or into the bath

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28
Q

[Bonnard] his sense of colour and the absolute importance of colour in life

A

is first of order

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29
Q

in Bonnard rooms are filled with light and open onto gardens and landscapes of plants and trees, flowers, lawns

A

and everywhere there is colour

30
Q

when I look at Bonnard’s canvases I feel hope. you will have something in your life that will convince you that the world is not

A

simply a random collection of disjointed objects

31
Q

you may have noticed your need for such things because the world does not strike you as being shabby as it does me

A

but that just means that there are more things in the face of which you find hope

32
Q

if you do not have something like that which I have in Bonnard your life

A

will be correspondingly deprived of hope

33
Q

I am saying that the religious attitude does not need

A

the hope of life after death

34
Q

how could loving the world not be

A

religious when everything in it invites one, goads one, to the opposite

35
Q

Camus invites us to find the gods

A

in our lives

36
Q

one must never forget that some lead lives of misery

A

in which the gods will never find a place

37
Q

[Nietzsche and pandoras box] hope here is an evil. it is

A

what binds us to the world

38
Q

without hope, life gives us nothing- or not enough-

A

to carry on

39
Q

Everything in Nietzsche speaks of a search for rapture (…)

A

philosophy held out little hope for him, for, despite his protestations, he sought hope everywhere, in default of which his whole idea of life affirmation would have come to nothing

40
Q

there is no hope

A

in philosophy

41
Q

[Philosophy] finds nature and excess dangerous in the face

A

of its deep desire to subdue the world morally

42
Q

[Nietzsche] morality for him meant: I stake everything I am on finding out who I am, refusing to suppress the recalcitrant self-

A

the fascination with violence, the horror of mediocrity the contempt and disgust, the endless waves of emotion, passion, affect- without giving these in their due, owning them, letting them speak or find their voice

43
Q

[Nietzsche] the moral seriousness he condemned is that form of it that wishes, not to place these excesses of life

A

since they must be placed, but to rush past such things and to get elsewhere, before they are understood, before they can teach us who we are

44
Q

I am saying this: energy for life, the energy that binds us to life, is the energy of

A

rapture; and the rapture can be that of Dionysus or of art or of the sunshine or holding ones beloved

45
Q

[religion] their limitless love of life so close to , feeding from, a limitless scorn for life, al the blood, all the tears: none of this can be

A

contained to philosophy

46
Q

Berger’s ecstasy is a lesson

A

so much more delicate, subtle

47
Q

this rapture is always religious because it is always

A

sacred

48
Q

[rapture] it consecrates itself to particularity

A

this consecration is hope

49
Q

can philosophy offer such hope?

A

(…) might its capacity to dissect and analyse be its strength?

50
Q

if you spend years reading philosophy and seek to think honestly about your life and try to bring philosophy into connection with it- it is hard to

A

think there is no help, no hope, to be had from philosophy

51
Q

you cannot know you will cope with suffering until you

A

are faced with it

52
Q

philosophy is in this way placed by life. this who are suspicious o philosophy, of philosophers, are right, if their suspicion is as I have tried to describe it

A

from this point of view, philosophy must leave itself open to repudiation. it rarely does so

53
Q

[philosophy] its gesture of aggression is not worthy of it, but has accompanied it from its beginnings

A

despite its better possibilities

54
Q

it is always said that moral thinking and experience has been irrevocably changed by Auschwitz. but no one believes it.

A

As always in human life, when we say that everything has changed we find that it goes on as normal

55
Q

a question philosophy does not ask often enough: How is it

A

possible to live in a world where Auschwitz has taken place

56
Q

[Auschwitz] one can have this sense: I do not want to exist in the world where such things happen

A

do not want to be part of such a world

57
Q

no one can reasonably expect to be at home in the

A

world after Auschwitz

58
Q

Richard Swinburne (…) goes on to argue that there are

A

good reasons why God would have allowed these things to happen

59
Q

[Swinburne] wants us to forget how surprising it is that we can feel at home

A

in the world, by turning hope into conviction, conviction supplied by a philosophical argument

60
Q

Swinburne mistakes where to find strength in philosophy: it will come only if philosophy is able to

A

find its own limits and learn when it has nothing to say.

61
Q

Swinburne’s is contrary to what he thinks

A

a counsel of despair, not hope

62
Q

christianity has always been a divided religion

A

torn between the affirmation of the world as something good and a rejections of materiality as a distraction from God

63
Q

the hope of religion, for religion, is that be capable, as Berger was, of loving such a world

A

that is not something that any system can provide; it is something it is easy to think one is doing when one is not

64
Q

what is crucial is the spirit than animates life. seeing that spirit in another provides hope

A

because it shows it to be a genuine human possibility

65
Q

I have met many who call themselves christians in whom there is no such spirit; and others who would reject any claim that they are Christian

A

or in any sense religious, and in whom such a spirit is alive

66
Q

Robert Notzick once noted that auschwitz was the second fall of man and that we human beings had

A

now lost the right to exist- it would not be a tragedy if there were no longer human beings

67
Q

whether or not Auschwitz was unprecedented in its barbarity, it seals

A

our knowledge of what we are

68
Q

Notzicks thought makes us wonder whether we have the

A

right to find the world enough

69
Q

but is Christianity is, however moth -eaten, still something that in its interstices, offers hope, as I have been suggesting it can, then it can only be in

A

turning towards the world

70
Q

anyone who genuinely felt he or she had no right to find the world enough would be in such a state of

A

wretchedness that his or her mind would blank ant the glare, to borrow again from Larkin

71
Q

McGhee said that “we have to learn when thinking can be shared, when its communication can only be indirect

A

and when we have to stay silent”

72
Q

if I have a hope for philosophy it is that it could find a space for

A

such a working out of anxiety

the search for meaning (23 decks)

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