Seductive Deceiver


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Each and every kingdom devices plots and secret plans to out throw the enemy and capture their land. You can definitely go in for this one and you will really enjoy the book. A nail biting , gripping thriller that all history buffs will love to read. Yes, it is around pages yet makes a wonderful and un-putdownable read! He was brought up on stories from Hindu legend and the great epics and classics of both India and the West.

Although a scientist by training, Ram is, at heart, a daydreamer of sorts, who believes deeply in the power of imagination—the mind being the canvas on which even the seemingly talentless can create new universes, resurrect eras long gone, bring the gods to life and even revive heroes and heroines of yore. Your email address will not be published. Save my name, email, and website in this browser for the next time I comment. As the individual goes into this process, he may be himself anew. According to Kierkegaard our distinctiveness has been given to each of us by God ibid.

Against this background it is possible to interpret Kierkegaard as believing that each person is already unique because God is the one who gave everyone his or her unique characteristics. Such an interpretation implies a form of existential education which is about cultivating unique characteristics that are already in the individual. In fact, Fear and trembling shows that people can catch up with themselves, that is to say that they can become redeemed and saved from their current existence, through an outer force.

As when Abraham was about to offer his son Isaac, God stepped in and stopped the sacrifice. This is supported by Westphal , p. Furthermore, an absolute inestimable power, God, called Abraham who answered, and in the moment Abraham accepted the call, he had been singled out see Davenport In other words, it is God who singles us out, or, individualises us see Caputo , p. Nevertheless, we can see a certain relationship to a more modern form of pedagogy. One function of education has to do with qualification, in which the individual shall be qualified for something specific.

It can, for example, be about qualifying the individual for a profession. Another function has to do with socialisation, where the purpose is to insert each individual into existing social, cultural, political and other orders. He is neither interested in qualifying or socialisation. In fact, he argues that individualisation must take place outside any form of socialisation or cultivation.


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Biesta , p. The reason is that the individual should not be part of an already existing order, but should rather become independent from such orders. It would be wrong to talk about an objective truth when it comes to the individuation or subjectification of people. Rather, it is a matter of subjective truth. The difference between these two forms of truth is as follows. On the one hand, we can imagine the person to qualify as a doctor.

It is essential that a doctor knows the objective truth about the human anatomy for instance. Therefore, a medical study, similar to other studies, must contain a great deal of qualification, where medical students must strive to get the objective content right. When it comes to existence and how to live life, however, one must think differently. As soon as the existential choice is made, the individual must appropriate the truth, inscribe it in his or her life see Caputo , p.

This is no universally valid truth, but rather an existential truth, or, as Caputo , p. In this way a range of pedagogic challenges occur, for example: How can one make an individual a new attitude to life?

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How is it possible for a teacher to both remain intentional, and yet engineer a free choice? What then? Should the teacher simply give up? This can be done via existential seduction, because it is a non-rational and unpredictable communication form that can lead us away from ourselves almost without us noticing it, and over into a path we perhaps in the beginning have no desire to take.

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Of course one is taking a risk planting seeds in the pupils unconscious that are in direct opposition to the pupils conscious wishes. One is in danger of leading the pupils astray. It is precisely here that the ethical boundary becomes relevant, something we must not close our eyes to. Nevertheless, seduction can be pedagogically valuable, and this has, in part, to do with that it has a magical power that we do not understand—a power with the ability to bring about a fascination for something. He enjoys the satisfaction of desire; as soon as he has enjoyed it, he seeks a new object, and so it goes on indefinitely.

Thus he does indeed deceive, but still not in such a way that he plans his deception in advance; it is the power of the sensuous itself that deceives the seduced, and it is rather a kind of nemesis. The actions of Don Giovanni are characteristic of a deceiver rather than a seducer, but—and this is the salient point—his deception is vulgar because he lacks both sly preparation and thorough planning.

Faust is a different seducer than Don Giovanni.

He can be said to be an intellectual seducer. In contrast to Don Giovanni, Faust is unmusical.

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It is this combination which makes him particularly powerful and dangerous. This is evident in the last phase of his seduction of Cordelia. In the heat of the duel the young woman attempts to seduce Johannes with erotic means only ibid.

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She has only one weapon at her disposal. Johannes, on the other hand, has two weapons, the erotic and the spiritual. Johannes knows when he shall place himself on a higher and spiritual plane and when he shall put himself on an erotic and lower plane. But first and foremost he bides his time. The seducer par excellence combines the erotic with the spiritual.

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That is to say that the seduction is both immediate and—first and foremost—prolonged see Garff b , as both planning and the use of tricks are an important part of the seduction. My art is to use amphibolies so that the listeners understand one thing from what is said and then suddenly perceive that the words can be interpreted another way. It is difficult to separate deception from seduction, because they merge with one another. Nonetheless it is possible to make a distinction between them. As seducer, Johannes meets the audience face to face, which is necessary when the aim is to capture the attention and empathy of others.

In such a manner they are disarmed, they are in his grasp and can now listen in anticipation. At the same time he deceives them. This happens as he starts to create confidence. He gives the audience the impression that he will explain the rumour that he has consciously spread about. In this manner the audience and Johannes appear to follow the same rule.

But as soon as trust is established the deceiver changes the rule without the audience being aware of it. He goes behind their backs, as his deeply held secret intention is to create a false impression. Here we find perhaps the greatest difference between seduction and deception. As a seducer, Johannes meets his opponent face to face—such that a relationship occurs between them. There he can go unnoticed—provided the seduction has been successful. Before I turn to the question how seduction can be employed in existential education I will discuss some of the dangers of seduction.

This text thus sets a clear boundary for seduction. Johannes takes no notice of this boundary.

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Such a person uses only his power and his talent, instead of finding out where the other stands, and so begin there. Johannes does just this. He does not begin with what he himself believes and thinks about various matters; rather, he begins with what Cordelia says and does, in order to gain valuable insight in her world.

Then he can use this insight against her, just as if it comes from her and not him. In this way the seduction can happen without the victim noticing it. To begin with what the other says and does is not in itself unethical because it is a way to gain knowledge about the other. Consequently he can, in contrast to the vulgar seducer, get his victim to believe that she acts in accordance to her will, when in reality it is his will that controls her actions. For example, Johannes gets Cordelia to break off their engagement. As a consequence of slyness and quick wits he gets her to believe that she does this according to her own free will.

In reality, however, her actions clash with her own will. Johannes seduces in such a way that the victim gives him what he wants. With Johannes, his aim is to seduce in order to attain physical pleasure. Rather than evil intent, Johannes seems to display narcissism and a lack of empathy and compassion.


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