Apr. 10th, 2010 12:00 am for your pleasure. ""twilight and philosophy: vampires, vegetarians and the pursuit of immortality."
"Of course Lao Tzu never imagined that a fi ctional character far in the distant future would exemplify the Tao. And Meyer herself probably did not realize how consistently she portrayed the character of Jacob within a Taoist framework."
"In the world of Twilight , death is not inevitable, and the purest form of love seems to have been found. Such a world not only allows an exploration of the human condition —facing our deepest and darkest fears, as well as our highest hopes. It also demands that we explore our condition — and there is no better companion for such an exploration than philosophy."
"
But even if we follow the chivalrous example of Edward —
the lion who fell in love with the lamb — and recognize that
our beloved has needs and interests of her own that set a limit
to how far we can go in indulging our desires, it remains true
that every form of sensual enjoyment resembles somewhat the
pleasures of eating.
But however mistaken
Edward may have been about his competition, his wrenching
internal struggle was very real. Aquinas undoubtedly would
have described it as a battle between concupiscence ( “ what I
wanted ” ) and conscience ( “ what I knew was right ” ).
beauty possesses a unique ability to
remind us of a joy that lies beyond this world and therefore
beyond mere carnal satisfactions."
"
Carnal lust is a desire to feast our senses on the voluptuous
pleasures promised by the beloved ’ s beautiful fl esh,
form, and in some cases fragrance. We know exactly what it
would mean to sate that sort of desire
Edward Cullen is a loving husband, a brilliant musician, a
devoted son, and a remarkable baseball player. But of course,
Edward is also a vampire. Do you need to be human to be
a person? What are the criteria for personhood? This chapter
will address whether you have to be human to be called a
“ person, ” or whether vampires like Edward and the Cullens
have more “ personhood ” than the rest of us.
"
"
But there ’ s a larger problem with the assumption that
humans are special because of our souls: How do you know
you have one? How do you test for a soul? Souls are a matter
more of faith than of fact; there is no test ever that could
confi rm a soul ’ s existence. So how can we say that vampires
don ’ t have souls? Imagine that a vampire argued that
humans don ’ t have souls! How would we prove that vampire
wrong? Vampires could argue that proof of their souls is in
their superiority over humans. The vampire might argue that
if humans had souls, God wouldn ’ t make them so easy to
kill. (This is exactly the argument we often use against
animals.)
This suggests a general policy for humans
and vampires alike: Moral personhood may be judged only
on a case - by - case basis. Each vampire should be judged as
a participant in the moral community as an individual.
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