Sentences with phrase «by eros»

While struggling on this plane of disbelief, Widewalls followers seemed to have found refuge on a field governed by Eros.

Hugh Macleod suggested meeting by the Eros statue because it's near the Piccadilly Circus tube station.

Lea Bertucci explores the sonic qualities of a decrepit alto sax uncovered from Bradley Eros» basement, with a live collage of 35 mm slide and 16 mm film projections by Eros.

She was also intrigued by eros and thanatos, as well as interior and exterior constructions of self, agency and powerlessness.

The sacred is fueled by eros, by desire.

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

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.

«I am being affected by Eros now... that is all.»

Not exact matches

See in this succinct note from the newspaper cut Wells Fargo analyst Eric Katz had said the downgrade was driven by a continued increase in receivables in the United Arab Emirates business, concerns on whether Eros would turn free - cash - flow positive, and worries about Eros Now.

Recently Eros media international has been in news although not for good reasons:) Eros which is also listed in NYSE was downgraded by Wells Fargo, a leading banking and financial services company.

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.

In the Odyssey there is a marvelous moment where Odysseus is pulled toward eros, tempted by a beautiful young princess who wants him.

Although he does not mention by name Anders Nygren, the Swedish theologian, he clearly disputes Nygren's driving of a sharp wedge between eros and agape: «I remember, for instance, my delight in discovering this recognition that eros opens upon agape in Homer.

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.

Christianity and Eros by Philip Sherrard: This is a slim book of theologically dense essays by an Orthodox theologian.

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.

(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 beloveBy 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 beloveby 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.

Traditionally, that is the only basis on which we are received into the community of the redeemed where we are sustained in the lifelong struggle against our devils, of which unruly Eros is by no means the most fearsome.

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

Thus, eros is expressed by an agent that is relatively dependent on the beloved for fulfillment.

To be lured by a final aim is to express eros.

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

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.

Understood in this way, eros ought not be limited to genital sexual acts, but encompasses a broad range of human actions and desires, and it participates even in the religious dimension of life in the form of the desire to know and be known by God (p. 21).

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.

It relates to the dimension often called eros, the human longing to possess and be possessed by the object of one's desire.

[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.

Even when we convert the earthly eros into the heavenly by addressing these words to God, it's all about what I want, what I need and what I, in those senses, love.

Farley distinguishes «the power of love expressed in creation (eros)» and the power present «in providence (tragic love),» which are complimented by «the power of redemption.

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.

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.

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.

On Augustine's doctrine of love the following are especially valuable: Anders Nygren, Agape and Eros, one volume with English translation partly revised by Philip S. Watson (London: S.P.C.K., 1953); J. Burnaby, Amor Dei (London: Hodder & Stoughton, 1938); Etienne Gilson, The Christian Philosophy of St. Augustine (New York: Random House, 1960).

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

The question remains, D'Arcy points out, «whether a human being imitates God by seeking itself and its own perfection or by going outside itself to want only God».35 There is a mystery here in the self - realizing love called Eros and the self - giving love called Agape.

But where Nygren attacks the synthesis by isolating agape from eros as two utterly different conceptions of love, I shall try to show that he focuses on the wrong point.

They too are what they are by their participation in the divine Eros.

As you will recall, Nygren insists that in God there is no eros (the Greek word, by the way, for what I have been calling «desire», which significantly also in Greek means «love»); in God there is only agape, which Nygren interprets to mean the love which gives without regard either to the value of the recipient or the urgency on the part of the giver to receive a returning love.

As Rogers notes, monks learn this lesson directly: By giving up eros for the love of God (agape).

In this, sex might be the quintessential form of spirituality: Eros (desire) can only be experienced by agape (self - sacrifice).

What's so dismaying, finally, about By the Light of My Father's Smile is Alice Walker's apparent assumption that her only job is to serve as a cheerleader for Eros, to exhort her audience to love and respect their bodies.»

Eros means the love of what is lovable, or desirable, or for some reason desired by the one who loves.

Eros in all his activities is interpreted as the object of conversion that by radical transfiguration fulfills the intention of God for the world.

Agape and Eros, English translation by A. G. Hebert (London: S. P. C. K., 1932), Part I.] is surely right here), but God's love of us.

The purpose of discerning Christ in relation to Eros is the ethical one made by H. Richard Niebuhr.

Eros thus provided another set of cultural actions designated by the term of thickening.

Eros is acknowledged as the necessary synthesis of divine and human activity that leads, by both revelation and human reason, to a full future salvation.

In the plot of the local church the story of Christ weaves itself throughout the erotic narrative, sometimes accepting and affirming the church's story as it stands (thus linking Christ and Eros), sometimes teasing (or unfolding) the congregational narrative toward the promise of the kingdom, sometimes prophetically contradicting the erotic story by disputing (thus thickening) its development, and sometimes actually transforming congregational culture by twisting its plot.