Sentences with phrase «human eros»

We shall try to discover the point at which agape becomes the one viable answer to the blocking of the human eros.

There is the theological question of the relation of the agape of the Gospel to the human love of neighbour and all the forms of human eros.

But the analysis of the human eros reveals that something more is involved.

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.

When the divine love meets the human eros toward God the only appropriate response is with zest, with all one's heart and soul and mind and strength.

This tension, sometimes recognized, often not, energizes human eros and raises it to new possibilities.

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.

They're completely lacking in distinctively human EROS; their souls are flat.

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.

Not exact matches

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.

It is not the case of the human sexual eros turning into agape.

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

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.

With less panache, but with equal force and even further empirical social science evidence, her method resembles Roland Barthes» Mythologies in its outlines of the deep structure of the contemporary beliefs and practices surrounding our most deeply held moral codes about human sexual desire — or should I say eros.

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.

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.

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

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.

Like Plato, and in contrast to philosophers who exalt pure intellect, the Bishop of Hippo understood the eros of the mind» the role that love, desire, and «yearning» play in the process of human knowing.

To come under the spell of eros is one of the most significant things that can happen to a human being, and we should neither disdain it nor deny its importance.

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.

The hollowness of this appeal to eros seems to be related to a failure to make more explicit the tragic character of human existence.

The life force, which is the divine Eros, is calling humanity to a new organization of human societies.

If God desires human response, is even the divine love free of eros?

To heighten one's own consciousness, to become conscientized, to attain greater lucidity, all these are human aims continuous with the eros of the universe.

The plot that tracks the connection between Christ and Eros in congregational story will be one that reflects not Niebuhr's «Christ against culture» category but his four other types of interaction between the two powers in human life.

The myth of Eros attributed a human urgency to the cosmos, an interpersonal passion to seize form and meaning, thousands of years before our current understanding of the social construction of reality.

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.

They open the door to a deeper conversation about values, human nature and the fragility of eros, and force us to grapple with some of the most unsettling questions: How do we negotiate the elusive balance between our emotional and our erotic needs?

Hujar's view of the human body was uninhibited and uncompromising, but his most original work broke new ground in capturing eros and eroticism.

Based on her examination of extremely aggressive fantasies of hate, envy, and greed in very young and very ill children, Klein put forth the interpretation that the human psyche constantly oscillates between positions in which Eros or Thanatos is in the fore.