The World Explored, the World Suffered Education Issue Nr. 32 July 2020 - Page 35

"The "good" of which man is deprived and which he therefore desires is life without death and without loss. Good as the object of love(as desire) is nothing but the manifestation of this "good". By anticipating eternity(the absolute future) man desires his own future self and denies the I-myself he finds in earthly reality. In self-hatred and self-denial, he hates and denies the present, mortal self, that is, after all, God's creation. The criterion of right and wrong in love is not self-denial for the sake of others or of God, but for the sake of the eternity that lies ahead. From this, it follows that man should not love in this life, lest he loses in eternal life.....To love God means to love oneself well, and the criterion is not God but the self, namely the self who will be eternal." The spiritual self loves God the best and will, therefore, dwell in eternity with this gender-neutral Being. The above discussion orbits around "who" the self of self-knowledge is and it has undoubtedly been influential in setting the terms of many debates in contemporary Philosophical Psychology. Arendt, in the above passage, it should be noted is herself evolving in her work toward a future position in works entitled "The Human Condition" and "The Life of the Mind" : a position that has much in common with the Greek Philosophers for whom the resolution of the enigma of the flourishing life was resolved with the idea of areté, virtue(doing the right thing at the right time in the right way). This resolution, for her, was best manifested by human action in public space for the sake of a common good: a position that does not necessarily exclude one's own welfare or the welfare of one's neighbour. This might be construed as a move that takes us into the spiritual realm as defined by Arendt and perhaps by Augustine: a realm of discourse in a universe of pluralistic agents and their concerns, reasoning about "the good" as best they can, given that they have limited knowledge about the Civitas Dei and themselves. Pluralism is, of course, a key Aristotelian political category that was used to criticise the uniformity of life in Plato's Republic. As Arendt's work moved away from her dissertation on Augustine and towards her work entitled "The Human Condition", we find her attempting to move away from what Kant called the principle of self -love in disguise and Augustine regarded as love of the earthly world in which the self and the present is dispersed in the many activities of the Civitas Terrena. The love we encounter in Civitas Dei, on the other hand, is a love of God which is absolutely devoid of the more conditional goods we find in the Civitas Terrena. The Spiritual life for Arendt, similarly, takes place in a city in which three kinds of human activity are ruled not by rationality and reason but by action in a public space: action that is inspired by one's