Sentences with phrase «eros love»

The Greeks called this Eros love.

Research has shown that attachment style effects love attitudes, for example, Fricker and Moore (2002) conducted a study with dating couples and revealed that secure romantic attachment correlated positively with the Agape and Eros love styles whereas the anxious attachment was positively related to the Manic love style.

He shows clearly how the motif of an eros love which seeks its own fulfilment enters into Augustine's description of the pilgrimage of the soul toward God.

For Nygren the agape of the Gospel is the spontaneous unmotivated grace of God and it is contrasted with all eros love, which seeks its own fulfilment in goodness, truth, and beauty.

Nygren thinks of all eros love in the pattern of the soul's being drawn towards the object of desire.

A couple could be committed to EROS love, but this won't carry the couple through difficult times.

Not exact matches

January 25, 2006 — Issues his first encyclical, focusing on the subjects of love, eros, charity, and politics.

There is an alternative to the dictatorship of eros: a resistance movement where you can find solidarity, an almost monastic love of comrades, but sex and romance are banned.

By caritas, the Pope means a distinctive form of the love that humans experience — not eros, nor amor, nor affection, nor commitment in choice (dilectio), nor friendship, nor all those other forms of love that humans know and cherish, each in its own way.

Same goes with the other loves: storge, eros and philia are all meaningless — going through the motions meaningless — unless there are genuine heartfelt feelings behind it.

He declares, «The crime of the modern sexual regime is that it robs Eros of its meaning and love of its grandeur.»

That love, eros, spoke to a more primary need.

Nearly all love songs» not all, but a great many» are about eros.

But eros is a love more driving, and obsessive, almost mad....

The Christians who preach violence in the name of love of the poor are disciples of Eros and no longer know the Agape of Christ.

61 Keller invites the displacing of our love of power with what she has represented as the power of love, combining eros and agape: the divine Eros attracts, calls, invites; the divine Agape responds, receives, feels our feelings compassionateleros and agape: the divine Eros attracts, calls, invites; the divine Agape responds, receives, feels our feelings compassionatelEros attracts, calls, invites; the divine Agape responds, receives, feels our feelings compassionately.62

Love in all it's context, including eros, agape, filial lLove in all it's context, including eros, agape, filial lovelove.

He states that true love means we must have control over our feelings, and that eros can only be raised to a gift of self if a man respects the dignity of woman.

A modern novel, based upon a true story of persons who defied Hitler's tyranny, so perfectly expresses the fulfilment of eros in the love of justice that it has been vividly un my mind throughout this discussion of family love.

It is not simply that Augustine has mixed up the Christian agape - love with the self - seeking eros of Greek religion.

(29) By itself, unqualified by other types of love, eros can become aesthetic and elitist, but its importance is that it expresses better than any other kind of love the valuableness of the beloved.

The entire passage reads, «In spite of the many kinds of love, which in Greek are designated as philia (friendship), eros (aspiration toward value), and epithymia (desire), in addition to agape, which is the creation of the Spirit, there is one point of identity in all these qualities of love, which justifies the translation of them all by «love»; and that identity is the «urge toward the reunion of the separated,» which is the inner dynamics of life.

Or as Tillich has it, «The appetitus of every being to fulfil itself through union with other beings is universal...» (32) Agape, the love that gives with no thought of return; eros, the love that finds the beloved valuable, and philia, the love that shares and works for the vision of the good - none of these can be reduced to sexual desire, but all of them in different ways attest to the oneness of love, so evident in sexual union, as «that which drives everything that is towards everything else that is.»

Wyschogrod notes that God's love for the human creature is usually said to resemble agape rather than eros.

Agape is charity in the purest sense, without superiority or condescension, while eros is sensual love, in which desire and jealousy are possible.

Wyschogrod notes that it is common to distinguish between two kinds of love, agape and eros.

The distinction corresponds to some degree to that between soul and body Agape is disinterested and impartial, without regard to persons, while eros is interested love, concerned with this person rather than that and desirous of the body of the other.

The friend - love for wisdom sometimes becomes an eros - love, or even an addiction.

vii; M. C. D'Arcy, The Mind and Heart of Love, Lion and Unicorn, A Study in Eros and Agape [New York: Henry Holt & Co., 1947], p. 204, cf. pp. 114 - 123, 218, 318 - 321.)

He provides abundant examples of such eros, some of which are startlingly close to soft porn («a swift shot from his spear of love,» «strong thrusts came against me»).

And yet, the song can contrarily suggest that he would be wrong to adopt a dismissive attitude towards his love for her — no, it means something deep to him, and that could mean that the love is in some way right — what his apparently irrational eros is telling him is that she is capable of being complementary to him in some special way, and so he should stick it out.

But with this song we were given a view of love, of eros, to be precise, that manages to be both adult in its distance and ever - young in its heartache.

Plato, of course, knew this well, arid we need only read the Phaedrus to remind ourselves that, for him, philosophy, love of wisdom, is sublimated eros.

In this respect Peirce's agape is inseparable from eros with respect to the goal or final end to be reached by love.

But love as eros is not directed toward strife; it is directed away from strife.

It is important to emphasize that the creative love which Peirce identifies is different from eros.

The idea that creative acts may be driven by love in the sense of eros should not seem surprising.

This responsibility requires that an element of eros be an ingredient of finite, creative love.

If God's love is named eros by this definition, then the transformative power of God's love as a paradigm for human loving feeds the feminist vision of mutuality.

Eros is love that is expressed by what seeks something more perfect, or more fulfilling, than what is possessed by the lover in the absence of union with the beloved.

In his analysis, he found in Whitehead a concept of divine love which lies in contrast to New Testament agape and medieval amicitia and which identifies with Platonic eros.

As was pointed out a moment ago, because the agape in question is a principle of finite creative agents, the agapastic love of these agents must be infected by eros.

The defect in eros and the need for agape is also evident in the relation of creative love to disorder and disharmony.

LOGOS must be animated by the eros or love that's only present in persons and is, in fact, most deeply personal.

Man has no worth which gives him a claim upon the love of God, either before it is given or afterward.8 Man is brought into fellowship with God, but this is not the fellowship as in the eros way of holy men with a God to whom their holiness makes them acceptable, but it is fellowship of a forgiving God with forgiven sinners.

But Rousseau, Locke, and Darwin all seem to agree that distinctively human or polymorphous eros — the various forms of love — are unnatural, as is being moved deeply by consciousness of death.

The following is an excerpt from Archbishop Chaput's new book, Strangers in a Strange Land: The crime of the modern sexual regime is that it robs Eros of its meaning and love of its grandeur.

[157] Her award - winning first book, Journeys by Heart (1988), essentially blew the work of Anders Nygren on Agape and Eros out of the water by reversing the terms: God's love is not agapic, but erotic.

[19] Unfortunately, in our current society the word love has been too closely associated with «eros.»

We also know love as eros, desiring, self - oriented.