Desiring the Infinite: Unpacking David Bentley Hart's Understanding of the Will, Intentionality, and Desire

No spiritual creature could fail to achieve its naturally supernatural end unless God himself were the direct moral cause of evil in that creature, which is impossible.  Conversely, God saves creatures by removing extrinsic, physical (that is non-moral) impediments to their natural union with him (David Bentley Hart).¹

Hart's Vision of Human Desire and Intentionality

In his recent collection of essays, You Are Gods, David Bentley Hart offers a nuanced exposition of intentionality and freedom. In the essay "Treasure of Delights," Hart presents a compelling vision of human desire as fundamentally oriented toward the infinite—toward God. He posits that even our natural ends are not isolated from a deeper, underlying supernatural longing. For Hart, no desire is purely finite; each natural longing is framed within and animated by a deeper orientation toward the supernatural.

Hart argues that every act of finite cognition and longing inherently points to a deeper, more fundamental deferral of desire toward an ultimate end. The mind, according to Hart, is drawn to finite objects only because it is already oriented toward Being itself. Thus, any pursuit of a finite object of desire ultimately expresses our underlying longing for the infinite. The finite is never entirely severed from the infinite; it is only intelligible because it participates in this greater desire for the divine. In this way, Hart suggests that our rational and intellectual faculties make sense of finite goods by framing them in relation to the infinite—a position that profoundly shapes his understanding of human intentionality.

The Infinite Orientation of Human Desire

Hart's argument challenges purely mechanistic or atomistic conceptions of human desire and rationality. He portrays human intentionality not merely as an act of finite judgment but as a participation in the divine. However, this raises certain critical questions. If every finite desire is inherently connected to an infinite longing, does this mean that misdirected or disordered desires are still expressions of our longing for the Good? Hart would argue that even these misdirected desires attempt to fulfill an ultimate longing, albeit in misguided ways. Yet, this raises the problem of the will’s capacity to discern and properly orient itself toward the infinite—particularly given the fallen nature of human beings.

Challenges of Misaligned Intentions

Building upon Hart's conception of human desire as inherently oriented towards the infinite, it becomes crucial to examine how, despite this transcendental orientation, our desires can become disordered. Hart’s position provides a metaphysical framework, yet it lacks an account of the inner transformation necessary to reorient our desires rightly.

Hart's articulation of freedom and intentionality presents a compelling metaphysical vision of the human spirit's orientation toward God but lacks a detailed account of how the will is transformed to align itself correctly. This critique naturally leads to the role of divine grace, which, alongside human effort, plays an essential part in the practical steps needed for such transformation. Merely recognizing our ultimate desire for the infinite is insufficient to overcome attachments to finite ends that divert us from that horizon. The journey of redirecting one’s desires requires more than an intellectual affirmation of the infinite as the true end; it demands a willingness to change one's mode of existence and to seek well-being (deification) rather than ill-being, which results from stepping outside the logoi of one's nature.

Hart's focus on the individual's capacity to actualize their desires overlooks how false or deluded intentions shape our lives by exciting passions and causing us to lose reason. Rather than recognizing the infinite behind finite intentions, many become trapped in cycles of accumulating new objects of desire. These habits become deeply ingrained, binding the heart to its passions and rendering one captive to desires, ultimately tormented by the narrowness of their horizons. For example, a person might seek fulfillment through career success, constantly striving for promotions and accolades. While ambition in itself is not harmful, when career success becomes an all-consuming pursuit, it leads away from deeper spiritual growth. Such individuals may become trapped in cycles of anxiety or despair, needing divine grace and a conscious reorientation of desires to break free from these attachments. This may eventually lead to a kind of existential despair, akin to the experience of a hedonist addict hitting bottom. However, the necessary transformation requires more than hitting rock bottom; it depends on a willingness, rooted in faith and love, to deny ordinary desires, endure suffering, and trust in providence.

The Cooperative Role of Grace and Human Will

Addressing the challenges of disordered desire requires understanding the cooperative relationship between divine grace and human agency in the transformative process. This cooperative relationship provides a potential solution to the earlier problem of disordered desires, offering a path to reorient the will towards the Good. This reorientation requires both divine grace and an active human willingness to participate in the transformative process. Take, for example, an individual struggling with habitual anger. Mere intellectual recognition of anger's harm is insufficient. Transformation begins through prayer, regular confession, and intentional acts of patience. Through cooperation between grace received through the sacraments and deliberate human action, the individual gradually overcomes their passions, aligning their will with God's purpose. Furthermore, reorienting the will is not merely a matter of intellectual assent; it also involves enduring the trials that shape and refine one's desires. This is where the role of suffering becomes pivotal, as it actively shapes and refines our capacity for transformation, leading us to consider how suffering plays a critical role in this journey. Hart acknowledges that desire is transcendently aimed at the Good, but the realization of this aim requires an active partnership between divine grace and human will.

Hart's metaphysical vision, while compelling, needs further elaboration on how divine grace and human freedom work together in transforming the will. Redirecting desire is not automatic; it requires a conscious willingness to reorient one's attention to the infinite and to forsake competing desires. This process involves recognizing the inherent goodness, truth, and beauty that transcend our current fallen state—a state often preoccupied with purely worldly concerns.

True freedom arises through a participatory reconfiguration of the self, involving the active cultivation of virtues and prayer—such as Love—that reveals the radiant goodness of God, even if obscured by our fallen condition. This highlights a crucial tension: while Hart speaks eloquently of our transcendental desire for the Good, he must also explain how such a desire can be effectively ordered—how the will, often misaligned, can be healed, trained, and oriented toward God in Christ.

Suffering as a Catalyst for Transformation

The discussion on the cooperative role of grace and human will prepares us to understand how suffering contributes to this transformative journey. By highlighting the synergy of grace and human effort, it becomes evident that suffering is not merely an obstacle but a vital process that reorients our desires and refines our will, ultimately deepening our capacity for transformation. While grace and human effort must work in tandem to rightly orient our desires and actions, suffering often becomes a necessary part of this reconfiguration. Imagine a person enduring the loss of a loved one. Such a profound suffering, approached with faith, can either embitter or transform the individual. Through trust in God and active participation in the life of the Church—attending services, praying, and finding support within the community—this suffering deepens one's reliance on God, ultimately transforming the soul into one that is more compassionate and attuned to divine love. Hart’s perspective on suffering offers a distinct view that complements his broader metaphysical framework but raises questions that warrant closer examination.

David Bentley Hart's Compatibilism and the Nature of Suffering

Hart’s compatibilist perspective on suffering follows from his broader metaphysical framework on desire and freedom. He views human beings as existing in a state of pure potentiality that is actualized through divine grace, ultimately leading to union with the divine. In this framework, suffering is seen as a temporary impediment—something external that will eventually be eliminated through divinization.

Hart argues that, because we are inherently oriented toward the Good, our ultimate end is guaranteed, and suffering will be transcended in our union with God. In contrast, the Orthodox have tended to see suffering as intrinsic to spiritual growth, emphasizing its role in actively shaping the will and deepening one's union with God. This perspective implies that our potential for divinization is sufficient, regardless of our present engagement with virtue. Thus, one might conclude that active pursuit of the Good is unnecessary, as the divine will inevitably actualizes our nature. Hart may also suggest that current suffering or disordered desires are either compensated for in our eternal fulfillment or simply imperfections that do not reflect ultimate reality.

However, this view risks undermining the necessity of active engagement with the Good and diminishes the importance of personal transformation. If one believes that their current state—no matter how fallen—is either compensated for in the eternal end or merely a temporary defect, the urgency of actively pursuing the Good is significantly reduced. In contrast, Orthodox tradition emphasizes that creation is continuously pulling away from its intended purpose, and even when being redirected toward this purpose by life, acquiring our true object of desire requires an active reorientation toward an end much higher and greater than we can comprehend within our modern mechanistic assumptions or horizons of reality.

Hart's outlook, while hopeful, reduces suffering to an external obstacle, overlooking the deeper spiritual significance that Orthodox tradition attributes to it. In contrast, consider the Orthodox practice of fasting. Fasting is not merely a ritual but a way of embracing suffering voluntarily to weaken attachment to worldly desires and reorient the heart toward God. This kind of active suffering plays an essential role in spiritual growth, serving as a means to participate in Christ's suffering and cultivate a deeper union with Him. Orthodox Christianity understands suffering as an intrinsic part of the spiritual journey—a means to participate in Christ's redemptive work. True transformation demands embracing suffering as a pathway to spiritual growth and sanctification. By accepting and transforming suffering, we are drawn closer to God, reshaped into His likeness, and engaged in the transformative journey of theosis.

Hart's compatibilist view frames suffering as a temporary extrinsic impediment that will be removed through divinization. However, this perspective overlooks the transformative role that suffering plays in Orthodox theology. Orthodox tradition views suffering as an essential aspect of spiritual growth—a crucible that reshapes the will and deepens one's union with God.

In Orthodox theology, suffering is seen as active participation in Christ’s redemptive work, linking back to the earlier discussion on the transformative role of suffering and its necessity in theosis. It draws us closer to God and shapes us into His likeness, requiring a cooperative struggle of human will and divine grace. By transforming suffering, we enter deeper communion with the divine, making it intrinsic to theosis.

Conclusion: Summary and Reflections

In summary, David Bentley Hart presents a compelling vision of human intentionality and freedom, one that is fundamentally oriented towards the infinite and rooted in divine participation. However, the critiques regarding the cooperative role of grace and the transformative necessity of suffering reveal significant gaps in Hart's vision. These critiques highlight the importance of active engagement with divine grace and the role of suffering as intrinsic to spiritual growth, ultimately shaping the overall journey towards true union with God. His articulation of desire as inherently directed towards God challenges mechanistic views of human nature and offers a hopeful perspective on the ultimate fulfillment of our deepest longings.

However, Hart's account has significant gaps, particularly regarding the transformation of the will and the role of suffering. While he emphasizes the inherent orientation of desire towards the Good, his vision often underestimates the active struggle required to reorient our desires, cultivate virtue, and engage with divine grace. The Orthodox tradition has traditionally offered a richer understanding of the cooperative relationship between grace and human effort, emphasizing the need for conscious participation in the transformative process.

Moreover, Hart's compatibilist view of suffering as an external impediment contrasts with the Orthodox perspective that sees suffering as an essential aspect of the journey towards theosis (considering our fallen state and the particularity of history). Suffering, when embraced in union with Christ, becomes a path for spiritual growth and sanctification—a crucible for the reformation of the will and a means of rendering God, as self-emptying and self-giving love more transparent to us. 

To fully appreciate the transformative journey towards divine union, it is crucial to understand both the active role of human freedom and the profound significance of suffering in shaping the will. If one fails to recognize the need to actively cooperate with God and challenge one's own will by placing it in His hands, there is a risk of missing out, at least for a time, on true Life itself. Only through the synergy of divine grace and human effort can the will be truly reoriented, enabling us to grow into the fullness of divine life.

Key Takeaways:

• Desire and the Infinite: Hart emphasizes that all human desires are ultimately oriented toward the infinite, serving as expressions of our longing for God. This desire for the infinite underpins our rational and intellectual faculties, providing a deeper context for understanding human intentionality.

• Transformation of the Will: True transformation is not simply about recognizing our orientation towards the Good; it requires active participation, the cultivation of virtues, and engagement with divine grace. This transformation involves a conscious effort to redirect our desires from finite ends to the infinite Good.

• The Role of Suffering: Orthodox theology views suffering as an intrinsic aspect of spiritual growth. Suffering is necessary for sanctification and deeper communion with God, playing a pivotal role in reshaping the will. This contrasts sharply with Hart's perspective of suffering as merely a temporary obstacle.

• Synergy of Grace and Human Effort: The journey towards divine union is characterized by the cooperative synergy of divine grace and human freedom. Active reorientation and personal transformation are required to participate fully in the divine, highlighting the dynamic interplay between grace and the human will.

1. You Are Gods: On Nature and Supernature (Notre Dame Press, 2022). See five propositions or premises of his work at end of Introduction.