The “editor” of the “diary” — the whole thing a fiction on a fiction — asks the question of why this “factual” diary had such a “poetical” aspect. The aesthetic aspect of the diary derived from the fact that the “seducer” had such a temperament,
The was the more he himself brought with him. This more was the poetical he enjoyed in the poetic situation of reality; he withdrew this agin in the form poetic reflection. This afforded him a second enjoyment, and his whole life was motived by enjoyment.
This is the “first stage” of human development: the aesthetic, which the first volume of Either/Or seeks to develop and display. This was the whole purpose of the “seduction”. It was the tantalization of desire, not possession of a body, which drove the man, “for he was far to intellectually inclined to be a seducer in the ordinary sense of the world.”
For his part, having brought the girl to the point where “she was read to sacrifice everything”, he broke off the relationship. He did not want her, he wanted the sensation of wanting her. This is what was described in the Immediate Stages of the Erotic, “the erotic here is seduction.”
Thus, the delight derives in the sensation which the seducer manages to derive from the relationship to the other person — the other person is reduced to the object of desire, but has no independent merit as a person. The value of the other is in the sensation they produce in the subject.
This reduction of the other to object, to the sensation they produce does not necessarily mean a pleasant sensation — this is a matter of averting boredom. When we think of this process in such a manner, we can quickly see that the greatest part of our public life and media is built up with human beings who reduce all others into objects to reduce boredom — and, since we are on the other side of Sartre — to create “meaning” (as paltry as it is).
Think of political rallies, demonstrations, riots, demands for “justice” and such in terms of boredom aversion and the creation of “meaning” and they will become instantly more comprehensible. That is why such events and people are not susceptible to reasoned discourse or moral suasion: they are not operating at that “stage” (to use Kierkegaard’s term) of life. Even the other speaking to them exists for the purpose of averting boredom (and creating meaning). This throws an interesting light on apologetics.