Sentences with phrase «with eros»

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The extremes associated with eros can also be perceived in the sculpted form.

Early Antonine, Sarcophagus Fragment with Eros, Three Nereids, a Triton, a Ichthyocentaur, and a Hippocamp (detail), about 140 - 160, Marble.

More important: all art is about Psyche (the («abstract») spirit) going to bed with Eros («physicality»).

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The tango of Agape with Eros can only lead to amazing, astonishing love.

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.

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.

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.

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.

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Not exact matches

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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.

Americans usually equate eroticism with sexuality, but eros is the life force and there are many ways to experience and express it.

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?

The failure to integrate God's two natures in interaction with the world may explain Whitehead's decision to introduce only that primordial nature throughout the bulk of Adventures of Ideas, under the name «the Divine Eros.»

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

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.»

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.

Indeed, the words with which Dinah accepts Adam's proposal explicitly join eros and agape: «My soul is so knit with yours that it is but a divided life I live without you.

The eros of dialogue, on the other hand, means the turning of the lover to the beloved «in his otherness, his independence, his self - reality,» and «with all the power of intention» of his own heart.

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.

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 eWith 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 ewith 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.

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.

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

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.

With their emphasis on eros, the Greeks understood that man is a free, openhearted, willing, spontaneous, cheerful, bright, and social being....

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.

Professor Nygren believes the motif of agape can not be mixed with that of eros any more than can fire and water.

He does admit that quite possibly it was only through the conjoining of agape with elements of nomos and eros that agape could have made its way into the experience of man.

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

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

It is a state of peace which flows naturally from the life of self - discipline and communion with the source of infinite Eros.

Eros can coexist with hate, but agape can not.

To begin with the first of these questions, it must be recalled that in the Bible it is agape, not philia or eros, that is a divine demand.

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).

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.

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.

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).

«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.

Tillich was their path from pietistic or heteronomous Christian doctrine to a revealing encounter with Greek and German philosophy, with exotic realms of cosmos, mythos, kairos and even eros — not to mention Angst, Kunst, Socialismus and das Unbedingt.

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.

McFague goes further with her images and speaks of God as mother, lover and friend, each of which includes divine Eros and divine Passion.

Lovo no ero is expressed as the second of the trinity which seeks union with humanity in God's body of the universe.

Exactly how Harmony interweaves with Ideas, in contrast to The Physical Elements, to The Psyche, to The Eros, to The Receptacle, is a task of a philosophical system.