Sentences with phrase «for eros»

The overall model for Eros was significant (F (6,101) = 4.77, p <.001, and explained 22 % of the variance on this love style however this was due mainly to relationship length which was the only significant individual predictor, the longer the participant had been in their relationship, the less Eros they endorsed as a love style (see Table 5).

'' «our needs for both eros and domesticity are at often at odds.»

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In fact, Stacey says «our needs for both eros and domesticity are at often at odds.»

'' «our needs for both eros and domesticity are at often at odds.»

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.»

True, it leaves enough room for eros, but deep down inside, we humans want more; we want agap?.

«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).

Not exact matches

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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.

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.

It is another case of seeing the human eros in its communal context and seeking to order life so that a humane and tolerable existence becomes possible for all.

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?

The assumption that eros is the desire for union with, or possession of, the valuable suggests, however, that it lacks what it would have.

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.

Through the two hemispheres of the human brain, each making distinctive contributions to human activity, a fresh way is provided for comprehending the traditional tension between faith and reason, ecstasy and ethics, eros and agape.

To my mind, however, a game changer in the cultural debate would have to address eros and its completion — or at least the alternative claims for its completion.

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

«Eros» is the name in Greek mythology for the life - giving qualities that turned a world that was barren and lifeless into a world full of vibrant life.

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.

I have already mentioned the proposal of the Freudian, Herbert Marcuse, for a panerotic philosophy of life in which eros, agape, and thanatos (death) will all be integrated in the one self - expression of the human spirit.

The distinctions between agape, philos, and eros, for example, are fairly well - known among scholarly types.

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.

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

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.

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.

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

The notion of agape introduced here is preferable to the use of the notion of eros in accounting for creativity.

There is another, more immediately applicable way in which the notion of agape introduced here is preferable to the use of the notion of eros in accounting for creativity.

There is always a higher life to be pursued because the flight of eros is an insatiable longing for friendship with God.

Philia is the emotional response of one personality to another; eros is the recognition of and quest for value, whether in another person or the total situation, and hence it is always «motivated» love.

That's the primary activity of agape; it's not feeling something for the love object — that's fileo (or, eros, if sexual or romantic).

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.

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.

Whitehead has called this transcendent source of the aim at the new the principle of limitation, the organ for novelty, the lure for feeling, the eternal urge of desire, the divine Eros, and God in his Primordial Nature.

Eros is the power of God to bring being from nothingness; tragic love is providential care for a cosmos immersed in inevitable suffering and conflict.

In Platonic philosophy eros meant the yearning of the soul for the realm of the divine.

«The love of self is a true love; it is necessary for the permanent selfhood and splendour of our finite beauty; it is not just a part of another love: it is a co-efficient with it; the animus (eros) and the anima (agape) give each other mutual assistance and love; the essential self and the existential self together make the «I», the person.

This change in the focus and very nature of my loving is a change of the command of myself from eros to agape, from loving others for my sake to loving others for theirs.

But the honeymoon soon wanes when they return to Neil's hometown in Oklahoma where their fires of passion dim, sending each into the arms of others, renewed with the ignited eros meant solely for their spouses.

For his theory of appetition Whitehead appeals to «idea» in the sense of Hegel (PR 167/254), to Leibniz (PR 32/47) and to the Eros of Plato (AI 354).

The divine Eros draws the world to greater richness of experience as each individual entity responds to possibilities for itself.

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.

Hence Whitehead's name the Eros of the universe for the primordial nature of God.

For the divine Eros is the source of these gifts.

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

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