Философия любви в античности: «Эрос» и «Агапе» по книге Андерса Нигрена «Эрос и Агапе»

ВВЕДЕНИЕ

Античных философов мало интересовал вопрос, что такое любовь. В ней не видели тайны. Она просто есть, как есть космос, боги, люди, животные, растения и многообразные вещи, наполняющие космос. Любовь для древних греков не более загадочна, чем все остальное, разве что притягательнее многих иных вещей. Свои представления о любви литераторы и философы античности выражали обычно посредством мифологических образов.
Актуальность работы обусловлена значимостью выбранной темы. По мере развития общества любовь наполняется социальным и нравственным содержанием, становясь образцом отношений между людьми. Только в любви и через любовь человек становится человеком. Без любви он неполноценное существо, лишенное подлинной жизни и глубины. И если человек - центральный объект философии, то тема человеческой любви должна быть одной из ведущих проблем философии.
Объект исследования. Андерс Нюгрен «Эрос и Агапе».
Предмет исследования. Философия любви в античности.
Цель работы. Исследовать философию любви в античности: Эрос и Агапе по книге Андерса Нюгрена Эрос и Агапе.
Задачи работы:
- исследовать краткую биографию Андерса Нюгрена;
- изучить особенности деятельности Андерса Нюгрена;
- исследовать трактат «Агапе и Эрос»;
- провести анализ и оценку философии любви в античности по трактату Андерса Нюгрена «Агапе и Эрос».
Структура работы. Работа состоит из введения, теоретической и практической части в виде двух глав, заключения и списка использованных источников.

СПИСОК ИСПОЛЬЗОВАННЫХ ИСТОЧНИКОВ

1. «Significantly,» wrote Hall, «Nygren, confesses that he finds it impossible to avoid describing the Christian life as characterized by some form of Christ-mysticism» along the lines of Gal. 2:20, where according to Paul, «It is no longer I who live, but Christ who lives in me.» Hall, Anders Nygren 163.
2. «The mixing together of morality, religion, and knowledge leads, according to Nygren to metaphysics.» Bring, «Anders Nygren’s Philosophy of Religion» 35. Also see Hall, Anders Nygren 78-79.
3. 1 Corinthians 4:7.
4. Agape and Eros (Anders Nygren, 1953). Издательство: Philadelphia, Wesminster press, 1953 – 764 с.
5. Anders Nygren, «Intellectual Autobiography» 16; Hall, Anders Nygren 44, 67; Ragnar Bring, «Anders Nygren’s Philosophy of Religion,» trans. Bernhard Erling, The Philosophy and Theology of Anders Nygren, ed. Charles W. Kegley, (Carbondale: Southern Illinois UP, 1970) 36, 62.
6. Anders Nygren, Agape and Eros: The Christian Idea of Love, revised, retranslated by Philip S. Watson and published in one volume (Philadelphia: The Westminster Press, 1953); reprint edition (Chicago: U of Chicago P., 1982) 210.
7. Barth, Church Dogmatics IV/2 740.
8. Barth, Church Dogmatics IV/2 748-749. Nothing could reconcile agape and eros or relax the antithesis between them, wrote Barth, yet agape itself affirms and loves «erotic man.» In fact the very attempt by human beings to overcome eros involved, Barth noted, the renewed self-assertion of eros; agape need not overcome eros because agape makes eros superfluous (pp. 750-751). Commenting directly on Nygren, Barth questioned whether the opposition between agape and eros, or agape and the caritas-synthesis, can ever be overcome in history, as Nygren claimed had happened with Luther’s reconstruction of agapelove (p. 738). Barth also readmitted a eudaemonistic element to Christian love when he insisted that if Christians give of themselves grudgingly and without any happiness or joy, «God certainly does not like an uncheerful giver» (pp. 788-789; cf. 2 Cor. 9:7).
9. Burnaby, Amor Dei 17. Cf. Ramsey, Basic Christian Ethics 115, footnote 15: «Not much is accomplished by pointing out that some elements in human experience are not taken into account by [Nygren’s] view. Christian ethics should doubtless include all things human, but not necessarily on the ground floor [sic] of its understanding of morality.» One response to Ramsey with regard to Nygren, however, will emerge as we ask whether Nygren’s project really is about morality or ethics at all.
10. Burnaby, Amor Dei 19.
11. Cf. O’Donovan, The Problem of Self-love 157.
12. Ernst Kinder, «Agape in Luther,» trans. Lance Garrard, The Philosophy and Theology of Anders Nygren, ed. Charles W. Kegley, (Carbondale: Southern Illinois UP, 1970) 216. Just prior to this statement, Kinder wrote: «The subject in our relation with God is not solely, as in mere faith, the transcendental ego. This, which is undoubtedly the primary and fundamental factor, apprehends, draws in, and interweaves our psychological ego as well. It would, indeed, be a serious misunderstanding to think, whenever Luther speaks of faith, immediately of our empirical psychical ego. Faith is rooted beyond all empirical experience in a new, transcendental ego, evoked from us by God’s call to salvation. But it would be just as perverse to ignore the empirical ego completely in thinking of this transcendental subject in the matter of faith, and to think of the former as entirely unaffected by the latter.»
13. H. Richard Niebuhr, Christ and Culture 28.
14. H. Richard Niebuhr, in Christ and Culture (New York: Harper and Row, Harper Torchbooks/Cloister Library, 1956) 15-28.
15. Hall explains: «What are presuppositions, then? Nygren defines them as `logically necessary fundamental presuppositions.’ They are the presuppositions that are actually at work in all meaningful experience and language, and which we cannot avoid accepting and depending on if we are to maintain the judgments or statements which we make about the world or about our awareness of it. They are of such a fundamental nature that without them experience itself would not exist. They are basic to all thinking and speaking, determinative of the meaning we experience in experience. They are categorical in the sense of logical necessity, for they are implicit in every assertion we make, already affirmed in the utterance of any proposition.» Hall, Anders Nygren 67.
16. Heikkinen, «Motif Research and the New Testament,» 138.
17. I.e, faith as a strictly human phenomenon, described apart from its object, Jesus Christ, who according to faith’s own confession must also be precisely what has effected it.
18. In Agape: An Ethical Analysis, Outka was prepared both to critique Nygren (pp. 50-54) and to make a place for self-love or at least self-regard (pp. 285-291). In God as the Mystery of the World (trans. Darrell L. Guder, [Grand Rapids, Mich.: Eerdmans, 1983]), Jüngel allowed for a certain «entirely proper distinction» between «the eros-structure of love» and the «agape structure of love» but argued that the I-Thou relationship of actual lovers breaks down that distinction because it «utterly» transforms «`having'« itself (p. 319), or in Nygren’s terminology the core acquisitive character of eros. Jüngel goes on to describe agape as «a power which integrates eros» (p. 338).
19. Jarlert, Anders: «Nygren, Anders», Svenskt biografiskt lexikon, vol. 27, pp. 692-698.
20. Karl Barth, Church Dogmatics IV/2 68 (1955, Edinburgh: T. & T. Clark, 1958).
21. Nygren, Agape and Eros 129.
22. Nygren, Agape and Eros 733-737.
23. Nygren, Agape and Eros 735. Nygren was here summarizing Luther’s position as he understood it, but with obvious approval, for he had identified Luther as the one who destroyed the medieval caritas synthesis rooted in Augustine, and restored agape to its place as true Christian love (p. 721).
24. Nygren, Agape and Eros 75-77.
25. Nygren’s doctoral dissertation was on the religious a priori, but «…My whole analysis [in Religiöst a priori] was designed to show that to speak of anything a priori could be meaningful only if one excluded every thought of something ontological.» Nygren, «Reply to Interpreters and Critics» 350. On the antimetaphysical approach of his thought generally, see Nygren «Intellectual Autobiography,» 12-16; and Hall, Anders Nygren 35, 44, 53-54, 113, 210.
26. O’Donovan, The Problem of Self-love 158.
27. O’Donovan, The Problem of Self-love 159.
28. On the solidly soteriological interests behind Luther’s — and by implication, Nygren’s — struggle for «true agape» and against every Augustinian, medieval, Roman Catholic, or scholastic concept of caritas and «fides caritate formata» see Kinder, «Agape in Luther» 204-205.
29. Ramsey, Basic Christian Ethics 100; sic. Also note Ramsey’s defense of Nygren on p. 115, footnote 14.
30. Ramsey, Basic Christian Ethics 159.
31. Ramsey, Basic Christian Ethics 159.
32. Reinhold Niebuhr, Human Destiny, vol. 2 of The Nature and Destiny of Man, The Scribner Lyceum Editions Library (1943; New York, Scribner’s, 1964) 84 (footnote 16).
33. Thomas Jay Oord: The Nature of Love: A Theology. Chalice Press, 2010. ISBN 978-0-8272-0828-5
34. Thor Hall, «Nygren’s Ethics,» The Philosophy and Theology of Anders Nygren, ed. Charles W. Kegley, (Carbondale: Southern Illinois UP, 1970) 273. Hall goes on (274) to explain that for Nygren, «critical ethics is concerned with the validity of ethical experience and with the transcendental deduction of the formal category (or categories) underlying this experience as presupposition(s) for validity.» Yet Nygren has been more concerned to distinguish critical ethics from normative ethics than to actually carry out either: «If one should ask, however, how critical ethics goes about its task, Nygren’s answers might be seen to grow disappointingly thin. There is no need to look for the transcendental deduction of the ethical categories anywhere in Nygren’s writings. It is simply not there.»
35. Warnach, «Agape in the New Testament» 148-149.
36. William Riordan O’Connor has argued that we should understand «the nature of the conflict between Nygren’s agape and Augustine’s charitas» as a «clash between a pure deontology and a teleological eudaemonism.» See «The «Uti / Frui» Distinction in Augustine’s Ethics,» Augustinian Studies 14 (1983) 49.