KIERKEGAARD ON MORAL LOVE

Abstract

Soren A. Kierkegaard, the father of existential philosophy, describes the (moral) attitude of an individual to others in terms of “love”, “practical love” - the love of each for all. In Works of Love and also in Purity of Heart Kierkegaard is concerned with the ethical frame of mind and reflects on the notion of love. Kierkegaard adds two positive effects to a loving attitude. First, an epistemological effect: 'by ignoring evil it enables the otherwise undetected good in people to be discovered'. Second, a practical effect: 'by being willing to look for, and by offering, extenuating explanation of evil, as well as by being forgiving, it can actually prevent the emergence of evil by removing the occasions for if. For Kierkegaard, “love”, by virtue of a practice, can be seen as a mechanism of treating and accepting other. Here, love is not duty but “dutiful love”, it has its own separate status. A properly good will, as Kierkegaard opines, is “a universally loving will” and cultivating such a will is a moral project Such “dutiful love” is not love in obedience to an externally given commandment; we look after our parents not only because it is our duty but simply because we love them, the soldiers can sacrifice their own lives and can take away the lives of their enemies since they love their motherland. Love seems to be duty; it is a universally loving will and cultivating such a will is a moral project Kierkegaard differs from Kant (who makes a subtle distinction between “pathological love” and “practical love”) although he believes in some universal will. Kant would never accept that cultivating a loving will is a moral project. The question thus arises, is Kierkegaard's moral love a combination of both disposition and duty? It is true that for Kierkegaard there can be no appropriation of the law-giver. He cannot appeal to the “hypostasized notion” of humanity to which individuals are subordinated. The problem with Kierkegaard is how to save moral love as a universally loving will within the existence of the “knight of faith” - the ethically existing subject In fact, Kierkegaard's notion of moral love must be understood within his own religious-existential position.