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have been able to accommodate this even get excited about some of the permutations what i was not read for was tim horton s candy bar supreme tim horton s is the working man s starbucks of canada i walked in the other day and saw this thing and upon sight began to feel signs of nausea i asked the pimple faced employee if they actually sold any of those he replied by saying he almost threw up the first time he tried it i know there are doughnuts out there with more bling but candy coated gooaaaagghh read more summary only posted by unknown at 2 20 p m 0 comments friday may 28 2010 a question of orthodoxy if i am exploring the name of god by using the two well rehearsed passages ex 3 14 1 john 4 16 am i in questionable waters if i were to say something like i am who i am of god this points to the one who is always pushing breaking driving infinitely past and away from any construct or concept that we attempt to fix on god god is love of god this means the one who can be found redemptively and is indeed the redemptive path of every step inward towards the resounding depths of human and humanity s existence i am of course not claiming any real originality and certainly no finality just a thinking a little bit in a structural or directional mode and i suspect christ would stand at the center of that paradigm with the father stretching outward and the spirit working inward quite limited and rudimentary i know but is it heretical according to traditional models read more summary only posted by unknown at 1 59 p m 0 comments labels theology kierkegaard s works of love part ii love seeks not its own love seeks not its own but god sought his own as did christ yes but this search was giving and sacrificing this seeking is not humanly constructed when human love its own it means to be loved but god is love and so god does also seek his own as he seeks all into his love therefore a human loves another so that person might seek and love god this is love which is also sacrifice and so god is loved and lover but no human being is love and in as much as humans seek to be loved they seek their own this is not love love seeks not its own for in love there is no mine and yours but mine and yours are only relational qualifications of one s own consequently if there is no mine or yours there is no own s own either but if there is no one s own it is indeed impossible to seek one s own this is contrasted to justice which seeks to give each one its own but justice is relative a construction as war disaster revolution can upset and confuse justice as to what is whose justice then despairs kierkegaard calls this confusion terrifying but quickly adds and yet in a certain sense does not love bring about the same confusion even though in a most life infusing way but love it too is an event the greatest of all and the happiest of all love is change the most remarkable of all but the most desirable it is precisely in the sense of something better that we say a person possessed by love is changed or becomes altered love is a revolution the most profound of all but the most blessed therefore with love too there comes confusion in this life giving confusion there is no distinction for the lovers between mine and yours remarkable there are a you and an i yet no mine and yours for without you and i there is no love and with mine and yours there is no love but mine and yours these geographical co ordinates of possession are in fact formed out of you and i and consequently seem necessary wherever you and i are this holds true everywhere except in love which is the fundamental revolution the deeper the revolution the more the distance between mine and yours disappears and the more perfect is the love the deeper the revolution is the more justice shudders the deeper the revolution is the more perfect is the love i offered this quote at length finding it rich and significant when i first read this chapter i quickly become concerned with where sk would be taken the dissolution of mine and yours would this be some utopian economic leveling perhaps but it is not the point the point in love is never fundamentally economic in sk s conception i wondered about the dissolution of the self but sk quickly demands that you and i remain because we are necessary for love and i wondered if this was all or nothing as sk can often outline his concepts no there is a deepening of this revolution sk then asks if it is not possible to conceive of this dissolution in erotic love doesn t erotic love speak of neither mine nor yours this is true internally but not externally the mine and yours become ours and this is expressed as a social form of mine over against all other yours and so erotic love still seeks its own whether individual or communal neither erotic love nor friendship is deep enough so how is mine and yours abrogated entirely sk describes how mine and yours is a relationship of polarity they must both exist if either of them is to exist first consider the criminal the criminal seeks to abolish the yours but if successful ends with no mine for he would eventually become all but the lover seeks to remove mine in renunciation and far from the curse of the criminal unable to capture all the lover freely enters into and receives all i am paraphrasing here as i am not quite sure i follow the direct line of argument the lover knows nothing of tracking the exchange rate between mine and yours lest they be fooled in this way the lover is indeed the injured one but to the extent that the lover travels deeply into this revolution he continues eternally in the forgetfulness of mine and yours and so exists not in injury for injury in this case would be a return to score keeping of mine but in blessedness for to become bitter resentful envious is to re emerge on the temporal plain of mine and yours sk then shifts and explains that love makes no distinctions mine and yours but makes infinite distinctions loves all as individuals both the strong tyrant and feeble narrow minded cannot do this for they continue to remodel the world in their own image the strong believe in their own ability and the weak do not believe in god s ability but the lover loves as all are equal before god no distinction but loves all as individuals before god infinite distinctions this discussion becomes important because it offer clarity around the practical expression of this love love is such that it keeps in mind that the greatest love is to help another stand before god and therefore become an individual and so self sacrificing love has nothing to do with mindless dispersing of possessions or of the burden to change or save another it has to do with earnest care of all in their becoming a self before god in this way owning one s soul is higher than material ownership in the world of the spirit this owning of one s own soul is the very highest and in love to help towards this to become one s self free independent his own help him stand on his own this is the greatest benefaction and please note that the lover knows how to make himself unnoticed so that the recipient does not become dependent on him by crediting him with the greatest benefaction this means that the greatest benefaction is precisely the mode in which the only true benefaction is accomplished therefore one cannot straightway deduce which is the most beneficial deed since the greatest benefaction to help another to stand on his own cannot be done directly the individual stands alone by another s help sk makes much of the dash here as it hides the other from the self i wonder of the extent to which this has been considered in the claims attacking sk of irresponsible individualism there is explicit acknowledgment of the relational nature of becoming free and individual though this relational nature must in some way be negating giving way to the greater acknowledgment that a self only becomes such by god though perhaps still by the help of another this may be more significant than i first gathered in reading this chapter this is of course the sk s socratic method that acknowledges this action as a type of midwifery for socrates the practice was in lightness with a smile that he was hidden behind the dash but the for the lover the dash hides a sleepless anxiety and a fear and trembling socrates seemed alright with the knowledge of his task but the lover fears for she may see that she succeeded and what then find some satisfaction in it for every individual stands alone by god s help and all we may well be able to do is to keep from hindering this help sk adds an interesting comment here insofar as the lover is able he seeks to help a man to become himself to become his own but thereby in a certain sense not a thing is altered in existence only that the lover the concealed benefactor is thrust outside inasmuch as it is every human being s destiny to become free independent to become himself if the lover in this respect has been god s co labourer everything has then become as it was according to the essential destiny there is no accomplishment in this paradigm i have laboured in spite of everyone early and late but what have i accomplished a dash in speaking of this lover who sees nothing yet loves he adds this final punctuation if he had not really been a lover he would have directly cried out the truth less thoughtfully and then he would have immediately have had disciples who had picked up the truth and called him master this is a dangerous admittance pointing to his own inner struggles and hopes for a christ likeness in his life but a also a following a latent acknowledgment of his work this confession reminds the clearly that anyone wanting to consider loving will most likely and may need to amount to nothing for this is sk s understanding of christ s earthly way as we must await resurrection to see how things actually were or maybe are read more summary only posted by unknown at 10 17 a m 0 comments labels kierkegaard love therapy wednesday may 26 2010 kierkegaard s works of love part ii love hopes all things and is never put to shame kierkegaard acknowledges and acknowledges that the christian must acknowledge that there are periods of aridity and not only aridity but of a state of poisonous stagnancy into this state a fresh breeze is called for this breeze requires the help of the eternal this poisonous stagnancy is not painted in idleness but characterized rather in busyness in furious busyness the picture sk gives is the whirlpool it does not move forward but is caught up in striving winning and losing and winning again now at one point now at another in the midst of this the christian stands as one who alone is a loser and loses everything in this way the christian understands that temporal life allows one plane of existence either lose or whirpool while eternity offers another victory for only eternity has the ability to confer victory or honour at every moment with the help of the eternal christianity procures vision in the relationship to honour and shame you yourself will by hoping christianty s hope is the eternal and christ is the way his abasement is the way but also when he ascended into heaven he was the way so what is it about hope loving hope sk offers a suggestive statement on how hope engages the eternal to hope is related to the future to possibility which again distinguished from actuality is always a duality the possibilities of advancing and retrogressing of rising up or of going under of the good or of the evil the eternal is but when the eternal touches time or is in time they do not meet each other in the present for then the present would itself be the eternal the present the moment is so quickly past that it really is not present it is only the boundary and is therefore transitional whereas the past is what was present consequently if the eternal is in the temporal it is in the future for the present cannot get hold of it and the past is indeed past or in possibility the individual can relate himself to the eternal by orienting towards the future in expectation expectation carries the duality of possibility rising or falling to relate expectantly to the good is to hope to relate expectantly to the evil is to fear through the decision to choose hope one thereby chooses infinitely more than is apparent for it is an eternal decision this is the basis of the fact that one who hopes can never be deceived for to hope is to expect the possibility of the good but the possibility of the good is eternal if one is not engaged in the expectancy of the good one can expect variously concocted tough slime which men call a realistic view of life if i had more energy i would quote that whole page it is a vigorous and imaginative attack against a life which does not hope lovingly but the one who hopes is a child student of the infinite the infinite is so great that it does not overwhelm the child all at once with its totality but reveals in increments that the child might not despair but continue on the eternal makes itself divisible yet remains one that clothing itself in the forms of the future the possible with aid of hope it educates the child of time man in possibility the eternal is continually near enough to be at hand and yet far enough away to keep man advancing towards the eternal on the way in forward movement in this way the eternal lures and draws a person in the possible from cradle to grave if he just chooses to hope lure is important here as it keeps the individual in movement being just as near as distant love enters and turns this hope towards other individuals and so hope keeps open the infinite possibility of the other s good sk is clear that the opposite is always possible as well that one can always fall into despair from whatever height they are in a way they are same but still eternally separated for despair hopes nothing at all for others and love hopes all things here as in earlier chapters sk steers sharply clear of identifiable results in the works of love even if nothing is added still the greatest gift is given which is hope hope is never put to shame cleverness is put to shame because it tries to secure the outcome and predict a finality and so if hope is placed on the temporal realm then shame is a real possibility but this is not hope hope is related to the eternal and in the eternal it is not the result that determines honour and shame but expectation itself therefore in eternity it is precisely the unloving one who perhaps was proved right in the he picayunishly enviously hatefully expected for the other person who will be put to shame although his expectation was fulfilled but honour belongs to the lover and in eternity there will be heard no wearisome gossip about nevertheless having been mistaken maybe it was a mistake unto salvation read more summary only posted by unknown at 12 56 p m 0 comments labels hope kierkegaard love therapy tuesday may 25 2010 hearing is not hearing as i not so s...