The Oracle Chapter 4 (Eros)
Lorient Montaner
Eros
-Eros is the fascinating element of philosophy that depicts love and desire among humans.
Love
(Agápi)
1. The Oracle defines love as a spectrum of strong and positive emotional and mental states, ranging from the sublimest virtue or good habit, to the deepest interpersonal affection, down to the simplest pleasure. It is love that we must define with care and reflection.
2. Love refers to a sentiment of strong attraction and emotional attachment, unfolding within a full sequence and process of becoming. Socrates said: “When desire, having rejected reason and overpowered judgment which leads to right, is set in the direction of the pleasure which beauty can inspire and when, under the influence of its kindred desires, it is moved with violent motion towards the beauty of corporeal forms it acquires a surname from this very violent motion, and is called love.”
3. Love may also be considered a virtue that reflects human kindness, compassion, and benevolence. It is the unselfish concern for the good of another, and a fountain from which our most profound emotions emerge.
4. In its various forms and archaisms, love acts as a major facilitator of interpersonal relationships. Owing to its central importance, love remains one of the most common themes in the creative arts, especially when expressed with passion and sincerity. We can recognise love and demonstrate it with our humanity willingly.
5. Some have argued that love serves an evolutionary function, which is to keep human beings united against the lingering effects of solitude, and to facilitate the continuation of the species. Yet the love expressed in the Oracle is of a different nature; it is more philosophical and more inspirational.
6. The ancient Greek philosophers identified five forms of love: Storge (familial love), Philia (friendly love), Eros (romantic/desirous love), Xenia (guest-love or hospitality), Agape (divine or unconditional love).
Modern thinkers have added further varieties: unrequited love, infatuation, self-love, and courtly love.
7. I shall attempt to elucidate the philosophy of love and its axiology within the fascinating concept of eros—which explains the nature of love and discusses its methexis (participation). What is fundamental to love is the depth of its attachment.
8. First, I shall elaborate on three principal concepts: familial love, friendly love, and romantic love. These constitute a propedeutic instruction in the art of love within the Oracle.
9. Once these have been established, the understanding of love becomes more logical and intuitive. I shall not elaborate on xenia or agape, except to say that the former represents our sense of hospitality, and the latter, the shared love among those of spiritual or moral faith.
10. Familial love which is storge, as named in the vernacular of the Greek philosophers is the love typically associated with family. This form of love is often regarded as authentic and enduring. It is a love that develops naturally and is usually not chosen, but inherited and cultivated through time and presence.
11. The concept of the family is the fundamental component within the structure of humanity and the foundation of our known societies. For centuries, our familiar traditions have been based upon the principles of this philosophical form of love.
12. From birth, we are taught that the nucleus of life is the family, and we begin to understand the true affinity of that fond affection which is both granted and expressed. If we do not believe in the love of family, then how can we truly aspire to love in any other meaningful capacity?
13. It is a love shared in affinity between a parent and a child, or amongst siblings and extended kin. A child, from the time of infancy, is taught to love his parents instinctively, just as the parents learn to love that child from the moment of birth.
14. The powerful connection of this kind of love is direct and, in a metaphorical sense, hereditary. There is nothing more powerful or unifying than the familial bond of love. Ergo, a united family is grounded in the core principles of love shared amongst its members.
15. It tends to be the most common and strongest form of affection expressed and demonstrated through the actions and decisions of individuals within a structured society. It is meant to be understood and shared in this manner and to be respected for its unity and legitimacy.
16. The specific bond associated with this love is both generational and conspicuous, although it is sometimes taken for granted. This means that, at times, people willingly forsake love for the perceived rewards or gains it may offer.
17. Its significance lies in the optimal involvement of family members, linked through the primary factor of lineage and generations. It is the most established and recognisable form of love in our societies, yet often it is neglected or reduced to stereotypes.
18. The second form of love is plainly described as friendly love, or what is commonly known as philia in the Greek idiom. It is a particular love recognised for its unique relationship and bond, and thus it is important to acknowledge this distinction.
19. This form and expression of human love is most evident among individuals with close personal affinity, without being romantic. It is not necessarily a pledge or promise, but it is rather a love that is amicable in nature and based on amiability.
20. It does not require romantic involvement, although it may have a sensual nature. It can be represented by a measure of kalon, which is a kind of beauty that can be appreciated for its earthly pleasures and desires, explored in life. This does not imply the person is hedonistic by nature.
21. It is a special connection shared through the bond of friendship, commonly expressed in its genuine form. It is important to recognise that friendship between human beings is natural and should also be understood as a form of love.
22. Friends are those who, over time, confirm that special relationship between people and do not betray their loyalty for material gain. They tend to be the most faithful to the essence of friendship and resonate with its core spirit.
23. Friends are truly devoted and loyal to the cause and meaning of friendship when it is properly acknowledged. When we express friendship, we are expressing a sincere form of affection built upon a unique foundation.
24. This concept of love is often debated, as it can be difficult to define under certain circumstances. Yet, its nature is clearly desirable and worthy of appreciation. It is best understood as the bond between two adults or respectful individuals.
25. Finally, there is the third form of love, known to most students of philosophy as eros, or what is more commonly referred to as romantic love. This is a love that captures the essence of lovers and is embodied through the acts it fulfils.
26. Romantic love is a relationship built on trust and mutual respect. It carries a considerable weight and value for those who participate in its function and long for its reciprocation or its redamancy. It is for this reason that we find its effects so engaging.
27. Romance is defined as a pure and natural expression of true love. It is the kind of love that nourishes our hearts and emotions alike. Though often idealised as the greatest form of love, it is willingly expressed by those who truly feel it.
28. Undoubtedly, this form of love is the most challenging, yet also the most beautiful among human experiences. When we come to understand its joys and benefits, we become impassioned by its calling.
29. Plato said, "To love rightly is to love what is orderly and beautiful, in an educated and disciplined way." This means that when love is grounded and meaningful, we learn to value it more deeply.
30. He also stated, "Those who intend on becoming great should neither love themselves nor their own things, but only what is just, whether it is done by themselves or others." We should adhere to the notion of love that is just, in both essence and practice.
31. If we believed love were merely a heightened emotional state, we would not realise that it can also be just or unjust. Throughout the history of humanity, this form of love has formed the very foundation of our moral and philosophical principles.
32. We tend to fancy the idea that love is merely a hidden emotion conjured in our mind or heart, when in truth it is far more than that. Love is not just a connotation that we must understand it as the true essence of human expression.
33. It is the purest form of a creation borne from our pursuit of pleasure and meaning. How we interpret love is shaped by how we respond to it. The reason we love at all is because love is a natural human expression.
34. Hence, the unique relevance of love endures logically, within the purpose it knowingly and willingly serves in our lives. What we discover about this kind of love can be something far greater than any prior sensation.
35. It benefits the human heart, soul, and mind when applied correctly in the right circumstances. Plato, speaking of eros, described it as having the “permanent aspiration and desire.” Even when it seems to give, eros continues to desire possession though unlike mere sensual love, it reaches towards the majestic.
36. Love may not always be practical or reasonable when no longer shared between two loving individuals (anagapesis), but it can still serve as a moral lesson. A lesson whose relevance becomes apparent through experience.
37. Regardless of circumstance, we cannot dismiss its effect or consequences, given our free will and cognition. The positive side of love, when expressed sincerely, is that it is meant to be reflected in our actions.
38. Love, in the principle of eros, is the most sought-after and yearned-for by society’s values. It inspires feelings of joy that are eumoirous and enlightenment. What love evokes between lovers is sensual and whole when the passion is mutual and unbounded.
39. If we did not share this meaningful bond with others, then its use would be considered futile and insignificant. It is through this bond that we justify our actions and desires. To express sensual desires is not immoral; they are natural.
40. Love can become whatever we choose it to be in its realisation and renewal, so long as it is shared with mutual and inseparable feeling. For this reason, we must understand the depth of love and its effects.
41. There is no need to explain love through religion or science within a meticulous or brief observation, when what truly matters is that we experience love in its full capacity. We often forget this fundamental truth.
42. The extraordinary power of love, when genuinely demonstrated, reflects its ultimate persuasive efficacy and influence. Satisfaction is a powerful force that love personifies and allows us to fulfil.
43. The Oracle presents love in a philosophical manner that can be regarded as sincere rather than random. When love is expressed properly, it becomes the power through which our thoughts and emotions align.
44. We must either embrace love with acceptance of its beauty or ignore the authentic essence of that beauty. Socrates said, "Give me beauty in the inward soul; may the outward and the inward man be at one."
45. If we choose to experience love personally, we become conscious of self-expression. If not, we forgo a sincere truth that could reward us with growth and depth. We should remain open to this possibility.
46. Love always sustains the essential part of our emotions when it is real. There is nothing unnatural about it when it is expressed genuinely. To some, love is a mystery; to others, it is serenity.
47. Love can be an insoluble mystery of many chapters, almost like a mystical experience when it is realised clearly. We experiment with love as we strive to understand how it functions and what its purpose is.
48. Much has been written about love’s ambiguous nature and its connection to the heart that philosophers have long tried to analyse it through reason. Once we truly understand the importance of love, we begin to feel its soothing effects.
49. Though the heart is often seen as the engine of love, it also fills the mind and soul with joy and sensual delight. But this should not be confused with lust or love that are not the same.
50. Love is the natural nourishment for our soul, body, and mind, according to our need for it and its logical function. It sustains us and empowers us. The philosophy of love inspires lovers to experience its full rewards.
51. It has no guarantee of success or failure, for it is an expressive emotion that we rarely resolve with pure accuracy. When we share love with another person, with our intentions sincere, we are experiencing the natural sense of its genuine pleasures.
52. Nothing about it can be understood as a simplistic theory of logic, nor can it be prefigured as a response to any particular aspect of the concept of eros. Once that concept is elaborated, when we understand the representation of eros, we then proceed to seek love.
53. There is no magical potion or mathematical equation that could knowingly determine its unsolvable origin and meaning. Thus, we experience love in its purest form or in its blossoming state with only the knowledge that it is something we feel and express openly.
54. At times, the purest thought may be attached to the purest emotion, but this does not necessarily mean it is true love. What defines true love in the absolute sense is the beauty of its semblance and its duration. Love is not interminable.
55. What we express with emotion is not always what we are thinking in that precise moment. We are susceptible to unknown consequences. It is when we are vulnerable or fragile that we seem destined to endure the pains and throes of love with regret.
56. Love is an expression that few people truly comprehend, and it is a prize unattainable to some while achievable to others. Those who attain love are fortunate, but those who do not are the unfortunate who drown hopelessly in despair.
57. With love, we are conscious of thought; without it, we are simply devoid of any emotion capable of manifesting love. It is important to accept that emotions must not only be controlled by thought, but that they must also be sustained by it.
58. The evident circumstance evolves into a consequence that is either good or bad, natural or unnatural. This is what can be said of love in its continual state of being. To measure it with the mind's capacity is to allow it to manifest in a manner in which our feelings can be expressed rationally.
59. Love has innumerable definitions, yet its meaning is consistently that of an emotional sentiment of natural origin or inference, produced with powerful effects that we assimilate through passion. Passion is effective and demonstratively engaging.
60. It is like the canvas of a painting created from nothing, or the guise of an abstract notion composed thereafter. Love is often described as an aesthetic art, the true meaning of which can only be known by its creator.
61. How we define love is not as significant as how we interpret its definition, whether as an antonym or synonym of its value. The expression of love is genuine only when that love is genuine in nature. Nothing can suppress love when it is pure.
62. Love may be perceived in its general composition as poetical, logical, or merely sentimental in its apparent gentleness. To a poet or poetess, love is the fountain from which one imbibes; it is the insatiable thirst quenched only by lovers.
63. We tend to equate it with an effusion of emotions compatible with electric sentiments expressed naturally. At times, words are not adequate to personify the beauty of love, nor can they fully describe its substance.
64. An array of this miscellany contributes to the incomparable mystification of love that fascinates us. By habit and intrigue, we are curious about the nature of love, for it is something we are inclined to experience.
65. It is the mainstay of the heart and the visible ignition of our joyous elation, produced through its faculty and utility. Love must have a purpose for its essence to be worthy and existential otherwise, it would lack meaning.
66. The heart is governed systematically by the eloquent nature of love and the effectual signs of its diverse elements that manifest within the powerful image of its representation and fulfilment. It is love that makes us whole and one with our mind, when that love is strong.
67. Verily, to love is to be magnanimous and to devote oneself to its magnificent grandeur. Its beautiful composition is instrumental. How we display love depends on how we understand it to function. There is nothing impure about love when that love is pure.
68. It manifests in the opportune moment, when our emotions are fully steady and engaged in pursuit of its reward. We can teach love and learn to accept it for what it is and what it means to us. However, we must remain conscious of its duration and limitations.
69. The basis of love lies in its introduction and the proclivity of its true expression. Love is not the semblance of hatred; instead, it is the power that knowingly influences both heart and mind when imbued with passion.
70. Until we reach the realisation that a misconception of love is a valid misinterpretation, we shall not discover that the misjudgement lies in the assertion of its origin. No one is born an expert in love, just as no one is born a perfectionist in it.
71. Within reflective thought, we conceive an esoteric vision of love that prevails in the profundity of our hearts. As human beings, our awareness of its existence and form reveals the quintessence of its emergent nature.
72. The revelation of love is neither a scientific wonder nor a religious miracle grounded in an inexplicable premise. It is the natural expression of our emotional and physical inclinations, made manifest and understood.
73. We express it openly through our amorous disposition as a function of body, mind, and soul through a sudden outpouring of words or a gradual gesture of affection. Once we interpret the significance of love, we tend to reflect upon it with wisdom.
74. There is no inherent clarity about love that must be linked to the concept of sin, except in the religious supposition of marriage or relationship, which often misrepresents love philosophically. We must not confuse love with dogma.
75. Love, in itself, is the element of eros that merits our happiness and transcends any imposed metaphor of indoctrination. We are a species of lovers, captivated by its seduction. Lust is not inherently immoral; it is a powerful expression of sensuality linked to the branches of love, regardless of gender.
76. Gaiety is equivalent to love, when people act sincerely and without deceit. Until we fully learn to value true love, we are merely composers of half its image.
77. This philosophical reference is not specific to sensual connotations or persuasions already established within a concept of love. When constructing such a concept, we primarily associate it with its attributes.
78. What is denoted is a defined state of mind, not a specific sexual orientation; for such comparisons would be vague in nature. In describing love, we acknowledge its virtue as well.
79. Orientation is not a postulate of love to be inferred over time. Who we choose to love is relevant, but love itself does not discriminate between people in society.
80. Our mind, body, and soul benefit deeply from the tender affection shown by those of shared accord and sentiment. When we express love for one another, we are displaying emotional intuition.
81. The question is not whether love is modest in image, but whether it embodies human nature. The Oracle professes, through the concept of eros, that love is both modesty and embodiment of our humanity.
82. Its vivid characteristics reflect the affirmation of what it represents and offers in daily life. When we love, we express ourselves as human beings. Love makes us conscious, though it must not deceive us into believing it is without pain.
83. Love conduces to a state of heightened emotions and thoughts, evoked gradually and revealed in measurable ways. Love cannot exist without an agent to express it through evolving matter.
84. We partake in the majesty of its substance and cherish its beauty in its purest form, yet even the purest love does not exclude the trials and tribulations that we must confront.
85. What matters, again, is not the literal definition of love, but its earnest interpretation that gives it purpose. Love must have a clear purpose and be expressed through action, not merely intention.
86. The Oracle is founded upon the precept of human expression, and from that we conclude that love is natural and essential to humanity. Therefore, we must remain aware of its unique possibilities and what they manifest.
87. To accept this notion, the abstraction of love must accommodate our physical needs and serve a function. It is through our physicality that we learn to express love. What we define as love is based on what inspires it.
88. Admittedly, love requires no artificial affectation in its display, but it does demand acknowledgement. Without that, love remains adrift and inconclusive. To describe love is to first experience it.
89. Love supplements eros and pertains to the concept of an axiomatic sentiment willingly expressed in our lives. The ability to express love is not a talent but a gift. Love is not a possession; it is a token of affection.
90. Its remarkable attributes are expressed through aesthetic beauty, not monotony. Love’s attributes are genuinely natural. It is the power of love and its effects that occupy our thoughts and emotions.
91. Love can be perceived as an ambiguous composition containing our true feelings. When that perception transforms into love itself, it is the essence that is truly captured.
92. What is most meaningful is the profound, romantic bond shared knowingly grounded in body, mind, and soul. These elements are fundamental to the expression of love.
93. As people, we are somewhat conscious of love, yet ignorant of its manageable discretion, its romantic interludes, and its affection. Until love’s meaning is understood, its concept will remain abstract.
94. Love’s growth is driven by its indefinite potential, which may eventually surpass that growth. To some, love may seem endless and impenetrable, but it may also be an illusion.
95. What connects love to philosophy is its application and observation. Love has been analysed and philosophised for centuries. Its value lies in how we practise it.
96. If we grasp the relativity of love within eros, we can underscore its affinity with philosophy. Love need not be difficult. Though it has many misunderstood aspects, we are the ones who make it complicated.
97. Philosophers of the past have evoked the universality of love as a gesture of its introduction and practice. This enhances our vision of love and its conditions. What we do with love is significant.
98. Love has been personified and magnified through the eloquence of great philosophers and poets. Verses of poetic love have been written and read. Love must be the fulfilment of eros. It is an eloquence without equal.
99. Its intuitive perception precedes its conceptual interpretation and validation. Love’s perception is what we construe it to be. There is no need to imagine it greater or lesser than that.
100. The lessons of love are manifold, and each one imparts knowledge and wisdom. It is fundamental to understand this. Thus, the intrinsic concept of love espoused here functions comparably to the concept of desire.
Recommend Write a ReviewReport