Sentences with phrase «as eros»

Treatments These vary depending on the source of the problem, but may include switching prescription medication, taking estrogen or testosterone, taking a drug that increases dopamine levels, or trying products such as Eros Therapy, an FDA - approved prescription - only device that uses gentle suction to increase blood flow to the clitoris and vulva.

The local smartphone brand M - tech has launched a new entry - level smartphone called as Eros Plus.

That blue, bulbous form sitting on that yellow, undulating line is unmistakable, but also obscure, mysterious as Eros always is.

Treatments These vary depending on the source of the problem, but may include switching prescription medication, taking estrogen or testosterone, taking a drug that increases dopamine levels, or trying products such as Eros Therapy, an FDA - approved prescription - only device that uses gentle suction to increase blood flow to the clitoris and vulva.

Looking forward, the researchers plan to investigate the finer molecular points of how chondroitinases such as EroS induce mating.

In fact, there may be such a word: C.S. Lewis in The Four Loves argues that on a level below genuine friendship — philia, which in Greek tradition is truly a form of love, just as much as eros (sexual love) or storge (familial affection)-- lies companionship.

And without that moment, we risk lapsing back into Rorty's debased and dreary irony, as eros loses its Platonic character as a desire for wholeness and transcendence.

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

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

In this last stage of synthesis, Whitehead returns to the history of man's effort to create civilization and shows the presence of God as Eros and Beauty present within man's consciousness, effectively directing man's pursuit of civilization even in the face of tragedy.62

This requires that the notion of God as Eros, the persuading force in the world, be complemented by the notion of God as final Beauty: «This Beauty has always within it the renewal derived from the Advance of the Temporal World.

Not exact matches

requires for its understanding that we supplement the notion of the Eros by including it in the concept of an Adventure in the Universe as One.

Eros is the power in the universe urging toward the realization of ideals, and as such it plays a major role in Adventures of Ideas.

Whitehead has chosen to couch his whole philosophical discussion in the book in Platonic terms and to adopt «Eros» as the term for the primordial nature of God.

In the composition of his final draft, they were summarized in the chapter «Christ and Eros» (chapter 11), which he regarded as the book's pivotal section.

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

In our post-Nietzschean age of AIDS and rampant venereal disease, the remark now carries with it a certain unintentional irony, but one finishes reading Bloom's book not entirely sure why erotic relations nowadays are so dreary: Is it because of the relentless reductionism of Freud and Kinsey or because, as Nietzsche held, Eros and Institution will always be at war — and Christianity, with its rigorous stress on monogamy, now symbolizes for modern society the institution of marriage par excellence?

Whitehead believes that Plato discovered those general ideas which are relevant to everything that happens: The Ideas, the Physical Elements, The Psyche, The Eros, The Harmony, The Mathematical Relations, The Receptacle.30 In adapting Plato's seven basic notions Whitehead takes «the notion of actuality as in its essence process «31 as his starting point.

The eros of our human nature can be expressed as equally in kissing as it can in great art.

His dissertation was to be on the god Eros, but it remained unwritten, as, in addition to his studies, Stern was busily involved in organizing revolutionary cells and obtaining weapons.

Though frequently equated, eros is very different from lust, which can best be described as the desire to sexually possess or dominate another person.

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.

Not only this, there is a powerful sense of eros as the underlying force motivating all attractions.

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.»

«2 In fact, it was often used as a mere synonym for eros (passionate, though not necessarily sensual, desire) or for philia (liking or caring for another person in the ordinary sense).

In theological terms, this community is the concrete content of the «kingdom of God,» conceived as the totality of settled fact with an eros toward the future.

However, I simply wanted to point to the nature of human eros — or desire — as presented in Plato's Symposium with an addendum of the Epicurean notion of pleasure.

It is also thin in its reliance upon a morality understood as a free and rational assent to agreed upon rules, and therefore a morality that does not take into account the unruly — and heteronomous — nature of eros, let alone thumos.

The political objectives of the student revolutionaries of 1968, whether in Paris or Chicago, came to nothing, but there did take place a radical change in the sexual mores of the Western world, and the novels which followed The Professor's Daughter depict eros as Satan's weapon of choice.

As already suggested, eros requires a dynamic thrust from incompleteness toward completeness, and the basis of this thrust is the end or attraction of the perfection which is desired and sought after.

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.

Traditionally, eros was construed as a unity, driving linearly toward a goal.

Eros, then, may be understood as creative, responsive, and empathetic.

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.

These two points, that the creative process includes the lure of a telos and that the agent of creativity is responsible for its activity, serve as a basis for the suggestion that self - determination in creative processes can be conceived in terms of two notions familiar to the philosophical tradition: eros and agape.

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.

Doing so ignores the fact that it took centuries of cultural transformation for the institution of Christian marriage, grounded in an agape as faithful as God's, to shape and discipline the love we call eros.

All too often we experience the two sides of this coin as distinct, and all too easily we fall back into an eros that is not (yet) agape.

Thus in Adventures of Ideas he contrasts the divine «Eros» with «the Adventure in the Universe as One» (pp. 380 - 81), which in Modes of Thought (New York: Macmillan, 1938) he refers to as «the reservoir of potentiality and the coordination of achievement» (p. 128).

male centred theology has missed the divine feminine, it has enslaved sensuality, feelings, body, trustfulness, creativity, eros and playfulness — and condemned this aspect of self as sin.

You have, as I noted in the first bone I picked with you, learned to take eros more seriously than your theoretical commitments seemed to make possible.

They think of passionate love, perhaps after the fashion suggested by Dr. Anders Nygren in his well - known book Agape and Eros, as selfish in desiring a response and damaging in its feeling - tones of high intensity.

It comes, therefore, as a shock to the reader of the Phaedrus, on many grounds a later dialogue than the Republic, Phaedo, and Symposium, 1 to find Socrates reasserting the divinity of Eros, recanting as impious, the speech he had just made in praise of the nonlover.

Bloom in THE CLOSING OF THE AMERICAN MIND describes sophisticated American students as being unmoved by love and death, moved only by music that imitates the mechanical rutting of animals, and having souls which are flat or unanimated by distinctively human eros.

Eros, as Plato finally came to recognize, is indeed divine.

The same notion of divine perfection as excluding all change is functioning in the famous passage in the Symposium in which Socrates, taught by the wise woman of Mantineia, denies the divinity of Eros.

D'Arcy develops the doctrine of the two loves by identifying eros as belonging to the essential self.

Nygren's exposition of Luther as having recovered the pure motif of agape against all synthesis with eros does bring out the decisive aspect of Luther's treatment of love.

Nygren thus uses his doctrine of the contrasting motifs of eros and agape to point to what is distinctive in the Reformation conception of love, but he treats this as the only interpretation of love which really expresses the New Testament conception.