
Contents
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1. Thick and Thin Concepts of Motivation 1. Thick and Thin Concepts of Motivation
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2. The Neoplatonic Projective Model of Divine Agapē 2. The Neoplatonic Projective Model of Divine Agapē
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2.1. The Erosiac Thesis and Perfection in Republic II 2.1. The Erosiac Thesis and Perfection in Republic II
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2.2. Plato's Late Alternative: Overflowing Superabundance as Projective Motivation 2.2. Plato's Late Alternative: Overflowing Superabundance as Projective Motivation
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2.3. Divine Agapē and the Open View of God in Christian Theology 2.3. Divine Agapē and the Open View of God in Christian Theology
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2.4. The Judeo-Christian Heritage of Projective Motivation 2.4. The Judeo-Christian Heritage of Projective Motivation
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3. Arendt on Creative Work 3. Arendt on Creative Work
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4. Levinas on Superabundant Will and Volitional Generosity 4. Levinas on Superabundant Will and Volitional Generosity
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4.1. The Agapic Revelation of Alterity 4.1. The Agapic Revelation of Alterity
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4.2. The Projective Structure of Metaphysical Desire 4.2. The Projective Structure of Metaphysical Desire
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4.3. Levinas on the Will 4.3. Levinas on the Will
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5. The General Structure of Projective Motivation 5. The General Structure of Projective Motivation
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9 Divine and Human Creativity: From Plato to Levinas
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Published:July 2007
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Abstract
This chapter begins with the example of divine creativity as an ideal counterexample to the erosiac model. Plato himself appears to have recognized that his erosiac conception of motivation generates a theological problem concerning why God would want there to be a physical universe. This problem led to an alternative concept of divine creative motivation that serves as the first historical paradigm of projective motivation. This revolutionary idea is taken up in a long tradition that understands agapic regard and (more broadly) pure creative initiative in projective terms. This idea develops in Christian theology up to Søren Kierkegaard, who inspired Anders Nygren's analysis of agapic versus erosiac love. We find the same basic idea in Continental philosophers from Martin Buber and Dietrich von Hildebrand to Hannah Arendt and Emmanuel Levinas. This chapter also considers divine agape and the agapic revelation of alterity.
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