By Manuel Cruz
A todo el mundo le gusta estar enamorado, el amor alimenta l. a. fantasía de poder ser otro sin dejar de ser el mismo. Devolvemos a l. a. character amada l. a. imagen exagerada de sus cualidades amplificadas. Sin embargo, nuestra sociedad jalea de puertas para afuera a los enamorados y desconfía de ellos puertas para adentro.
Como el resto de humanos, los grandes pensadores vivieron intensamente, para bien o para mal, el amor. Sin embargo, ellos nos han dejado el legado de todas las principles que tuvieron sobre este sentimiento. ¿Quién no ha sentido amor platónico? ¿Quién no se ha dejado arrastrar por el deseo? ¿Quién no se ha obsesionado con el amado? ¿Cuántas veces nos hemos enamorado de los angeles imagen que nos hacemos de alguien en lugar de los angeles personality genuine?
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Additional info for Amo, luego existo: Los filósofos y el amor
Nietzsche’s use of the ‘death of God’ is governed by the same logic. Its purpose is essentially soteriological. The parallels between Luther and Nietzsche ought not, however, to be overdrawn; over three centuries separate the death of Luther and the birth of Nietzsche. Luther is a key background ﬁgure; one whose general inﬂuence is ever present in German theology. Nonetheless, following Luther, many very different theologies have called themselves Lutheran, many of these bearing scant resemblance to the original thing.
Only by acknowledging the failure of our own soteriological resources can we come to appreciate that God’s righteousness is constituted by His saving of us, rather than our saving of ourselves. 29 It is within this context of the acknowledgment of human failure and of the consequent need for a self-emptying of all that sustains the delusions of human success, that Luther’s conception of the theological enterprise is Nietzsche’s question of God 35 situated. Theology is exclusively characterised within the dimensions of human misery and God’s exclusive power to save.
They will simply be the literal confessions of a loathed enemy. 57 Nietzsche’s attack upon Christianity is completely underestimated by Westphal. Indeed Nietzsche’s resistance to Christianity has a lot less to do with his attitude towards metaphysics than Westphal presumes. What Nietzsche hates, above all, is the cross and the Christian story of redemption. And what is particularly galling to Nietzsche about ‘metaphysics’ is the way Christian theologians have managed to score the shape of the cross into the basis of the European imagination – that is, he hates the way in which corrupt Christian values have become inscribed into the fabric of our world view, indeed into our very grammar.