Have a choice between two loves? Sometimes we choose well. And we frequently end up with regrets that we carry to our graves. I thought about this Saturday because of a woman I met and talked with.
References and Further Reading 1. The Nature of Love: Eros, Philia, and Agape The philosophical discussion regarding love logically begins with questions concerning its nature.
This implies that love has a "nature," a proposition that some may oppose arguing that love is conceptually irrational, in the sense that it cannot be described in rational or meaningful propositions.
For such critics, who are presenting a metaphysical and epistemological argument, love may be an ejection of emotions that defy rational examination; on the other hand, some languages, such as Papuan, do not even admit the concept, which negates the possibility of a philosophical examination.
In English, the word "love," which is derived from Germanic forms of the Sanskrit lubh desireis broadly defined and hence imprecise, which generates first order problems of definition and meaning, which are resolved to some extent by the reference to the Greek terms, eros, philia, and agape.
Eros The term eros Greek erasthai is used to refer to that part of love constituting a passionate, intense desire for something; it is often referred to as a sexual desire, hence the modern notion of "erotic" Greek erotikos. In Plato 's writings however, eros is held to be a common desire that seeks transcendental beauty-the particular beauty of an individual reminds us of true beauty that exists in the world of Forms or Ideas Phaedrus E: The Platonic-Socratic position maintains that the love we generate for beauty on this earth can never be truly satisfied until we die; but in the meantime we should aspire beyond the particular stimulating image in front of us to the contemplation of beauty in itself.
The implication of the Platonic theory of eros is that ideal beauty, which is reflected in the particular images of beauty we find, becomes interchangeable across people and things, ideas, and art: Reciprocity is not necessary to Plato's view of love, for the desire is for the object of Beautythan for, say, the company of another and shared values and pursuits.
Many in the Platonic vein of philosophy hold that love is an intrinsically higher value than appetitive or physical desire. Physical desire, they note, is held in common with the animal kingdom. Hence, it is of a lower order of reaction and stimulus than a rationally induced lovethat is, a love produced by rational discourse and exploration of ideas, which in turn defines the pursuit of Ideal beauty.
Accordingly, the physical love of an object, an idea, or a person in itself is not a proper form of love, love being a reflection of that part of the object, idea, or person, that partakes in Ideal beauty.
Philia In contrast to the desiring and passionate yearning of eros, philia entails a fondness and appreciation of the other. For the Greeks, the term philia incorporated not just friendship, but also loyalties to family and polis-one's political community, job, or discipline.
The motivational distinctions are derived from love for another because the friendship is wholly useful as in the case of business contacts, or because their character and values are pleasing with the implication that if those attractive habits change, so too does the friendshipor for the other in who they are in themselves, regardless of one's interests in the matter.
The English concept of friendship roughly captures Aristotle's notion of philia, as he writes: Aristotle elaborates on the kinds of things we seek in proper friendship, suggesting that the proper basis for philia is objective: Philia could not emanate from those who are quarrelsome, gossips, aggressive in manner and personality, who are unjust, and so on.
The best characters, it follows, may produce the best kind of friendship and hence love: The most rational man is he who would be the happiest, and he, therefore, who is capable of the best form of friendship, which between two "who are good, and alike in virtue" is rare NE, VIII.
We can surmise that love between such equals-Aristotle's rational and happy men-would be perfect, with circles of diminishing quality for those who are morally removed from the best. He characterizes such love as "a sort of excess of feeling". A business friendship is based on utility--on mutual reciprocity of similar business interests; once the business is at an end, then the friendship dissolves.
This is similar to those friendships based on the pleasure that is derived from the other's company, which is not a pleasure enjoyed for whom the other person is in himself, but in the flow of pleasure from his actions or humour.
The first condition for the highest form of Aristotelian love is that a man loves himself.A Cultural Perspective on Romantic Love Abstract The article presents a conceptual, historical, anthropological, psychological, and scholars from various countries started to delve into the concept of love from however it is a form of love that is different from mere needs driven by sexual desire, or lust (Ellis, ; Fromm, ;.
Love has a different meaning for many. For some, it may be an act of loyalty, and for others, it could be a comforting relationship. It is also an act in which everyone is happy. The idea was that if you like yourself and feel secure in yourself, you will have plenty of love to give others (as is reflected in the Buddhist-inspired concept of “self-compassion”).
LOVE, LUST AND LITERATURE IN THE LATE SIXTEENTH CENTURY by KRISTIN JOHNSON (Under the Direction of Julia Griffin) ABSTRACT I have chosen to focus on several poets of the “long ’s,” since I would argue that.
Like the aforementioned study, the feelings of love and lust made use of two different parts of the brain. Love is associated with a part called the anterior insula.
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