The Oracle Chapter 4 (Eros)

(EROS)

-Eros is the fascinating element of philosophy that depicts love and desire amongst humans.

Love

(Agápi)

1. The Oracle defines love, as the variety of strong and positive emotional and mental states, ranging from the most sublime virtue or good habit, the deepest interpersonal affection and to the simplest pleasure established. It is love that we must define.

2. Love refers to a sentiment of strong attraction and emotional attachment, within its full sequence and process. Socrates said, "When desire, having rejected reason and overpowered judgement which leads to right, is set in the direction of the pleasure which beauty can inspire, and when again 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. It can also be a virtue representing human kindness, compassion and affection, as the unselfish loyal and benevolent concern for the good of another in its concept. We can assume that love is the fountain of our profound emotions.

4. Love in its various forms and archaisms acts, as a major facilitator of interpersonal relationships and, owing to its central importance is one of the most common themes in the creative arts, when expressed passionately. We can recognise love and demonstrate it with our humanity willingly.

5. Love has been postulated to be a function to keep human beings together against the lingering effects of solitude and to facilitate the continuation of the species, but the love expressed in the Oracle is deeply philosophical and more inspirational.

6. Ancient Greek philosophers had identified five forms of love: essentially in Greek, familial love (Storge), friendly love (Philia), romantic love (Eros), guest love (Xenia) and divine love (Agape). Modern authors have distinguished further varieties of love: unrequited love, infatuated love, self-love and courtly love.

7. I shall attempt to elucidate the philosophy of love and its axiology, within the fascinating concept of eros that explains the nature of love, and discuss its concept and methexis in general. What is fundamental to love is the depth of its attachment.

8. First, I shall explain the three concepts that are familial love, friendly love and romantic love that form a part of the Oracle, as a propadeutic instruction of the art of love.

9. Once this has been established, then the understanding of love will be more logical. I shall not elaborate on guest love or divine love, except to say that the first is representative of our hospitality and the second to the love shared amongst people of faith.

10. Familial love or storge, as known in the vernacular of the Greek philosophers is the general concept of love that is typically associated to the family. In general, love that is expressed within a family is valued and witnessed as being authentic.

11. The concept of the family is the fundamental component within the structure of humanity, and the establishments of our known societies. For centuries, our familiar traditions are based on the principles of this philosophical type of love.

12. We are taught since birth that the nucleus is the family, and we learn the true affinity of that fond affection granted and expressed. If we do not believe in the love of family, then what can we aspire of love in that capacity?

13. It is a love that is shared in affinity between a parent and a child, or amongst siblings and the family of kindred. A child from the time of infancy is taught to love his parents knowingly, as the parents learn to love that child since birth.

14. The powerful relation of this kind of love is direct and hereditary, within a metaphoric definition. There is nothing more powerful and uniting than the bond of love from a family. Ergo, a bonded family is based on the core of the principles of love, amongst family members.

15. It tends to be the most common and strongest affection expressed and demonstrated, by the actions and decisions of people within a structured society. It is intended to be understood and shared in this manner, and respected for its unity and validity.

16. The specific bond that is known of this love is as well generational and conspicuous, although it can be taken for granted. What is meant by this conclusion is that sometimes people forsake love willingly, for the fruitful profit of its gains.

17. Its inclusion is of the optimal involvement of members of a family linked, through the prime factor of lineage and generations. It is the most established and known type of love that forms our societies, yet it is often neglected and stereotyped.

18. The second form of love is what is described plainly as friendly love or commonly known as philia, within the Greek idiom spoken and understood. It is a particular love that is recognised, for its unique relation and bond. Thus, it is important to know that distinction.

19. This form and expression of human love is noticeably witnessed, amongst people of the closest affinity that are not romantic. It not necessarily a token of a troth. Instead, it is a love that is amicable in nature and its amiability.

20. It does not require any form of romance, but can be sensual in nature, and it is represented with a measure of material kalon. A type of beauty that can be appreciated, for its earthly pleasures and desires that are experimented with in life. It does not imply a person is solely a hedonist in nature.

21. It is a special connection that is shared, through the bond of friendship that is commonly expressed in its actual format. It is important that we know that friendship between human beings is a normal thing that is understood as love too.

22. Friends are those that confirm in a duration of time that special relation between people, and do not dare to forsake their loyalty for monetary gain. They tend to be the most faithful to friendship and they identify with its quintessence.

23. Friends are very much devoted and loyal to the cause and meaning of the concept provided and established by its true recognition. When we expressed friendship, we are expressing a genuine term of affection that is known for its unique foundation.

24. This concept of love is the most debatable, because it can be extremely difficult to define under certain circumstance, yet the nature of its involvement is of a desirable effect and appreciation. It is better to associate it to the bond between two adults or respectful persons.

25. Finally, there is the third form of love present that is known to most followers of philosophy, as eros or the customary term of romantic love. It is a love that captures the essence of lovers, and it is embodied by the act in which it fulfills.

26. Romantic love is the relation that is based on trust and mutual respect, because it is of a considerable amount and worth to people that share its function and seek its redamancy. It is for this reason that we as people enjoy its engaging effects.

27. Romance is defined, as a pure and natural expression of real love and is the love that nourishes our heart and emotions at the same time; although we often believe that it is the realisation of the greatest form of love expressed willingly.

28. There can be no doubt whatsoever that this type of love is the most challenging, but the most beautiful also, amongst us humans beings of the world. When we comprehend its enjoyment and its benefits, then we are impassioned with its selection.

29. Plato said plainly in his words, "To love rightly is to love what is orderly and beautiful, in an educated and disciplined way." Thus, what is meant by that, is that when there is a love that is consolidated and has meaning, we we learn to value it more.

30. He also said, "Those who intend on becoming great should neither love themselves nor their own things, but only what is just, whether it happens to be done by themselves or others." We should heed to the notion of a just love in its essence and practice.

31. If we only thought that love was an immense emotion of intensity, we would not discover that it can be just or unjust, since throughout the history of humanity, this form of love has been the prime foundation of our principles of love and philology.

32. We fancy the deep sense that love is only an emotion that is conjured surreptitiously in our mind and heart, when it is not. Love is much more than a connotation that we ascribe to is meaning, for it is the true essence of human expression.

33. It is the purest form of a composition that we have created, through our apolaustic needs and interests revealed. How we interpret love is influenced by how we react to love. The reason that we love in the first place is that love is a human expression that is natural.

34. Thus, the unusual relevance of its function endures logically, within the real purpose that it serves knowingly and willingly with our needs. Whatever we discover about this kind of love is something greater than the sensation that we have not experienced before.

35. It serves the benefit of the human heart, soul and mind, when applied correctly in a selected manner and occasion. Plato referred to love when referring to eros by saying, "Its main characteristic is permanent aspiration and desire. When it seems to give, eros continues to be a "desire to possess", nevertheless it is different from a purely sensual love in being the love that tends towards the majestic."

36. Perhaps, love cannot always be practical or reasonable in its actions, when it is no longer shared between two loving persons of anagapesis, but it is can serve us as a lesson to adhere to its moral. A moral that we learn its germaneness.

37. Regardless of its circumstance, we cannot reject the premise of its effect and consequence, with our free will and cognition. The positive thing about love when expressed in this regard is that it is deeply meant to be reflected by our actions.

38. Love is the principle of eros that is the most wanted and yearned by the values of our societies. It makes us feel eumoirous and enlightened at the same time. What love evokes between lovers is sensual and it is complete, when the passion is unmatched.

39. If we did not share this firm relation with others, then its usance would be seen as futile and insignificant in its purpose. It is that purpose that we justify with our actions and our desires. It is not immoral to express sensual desires, because they are natural.

40. Love can be what you want it to be in its actualisation and neologism, as long as the person loved shares those indiscerptible feelings mutually. This is why it is fundamental that we understand the profundity of love and its effects.

41. There is no necessity to describe its nature, with the application of religion or science within a compendious observation of meticulosity, when what is relevant is that we experience love in its entire capacity. We often forget that realisation.

42. The extraordinary capability of love demonstrated reflects the ultimate power of its persuasive efficacy and influence expressed in its purest form. Satisfaction is a powerful thing that love personifies and allows us to obtain its fulfilment.

43. The Oracle offers the description of love in a philosophical manner that can be construed as genuine, not stochastic. Love when it is emphasised and expressed properly is the power of our emotions and thoughts aligned together.

44. We either embrace the profound emotion of love with our acceptance of its beauty, or we disregard the authentic essence of that beauty. Socrates said of beauty, "Give me beauty in the inwards soul; may the outwards and the inwards man be at one."

45. If we choose to experience love in the personal regard, we are conscious of self-expression. If we don't, then we are omitting a very candid admission of the truth that rewards us, with its growth and depth. We should be aware of the possibility.

46. Love is ever sustainable to the substantial portion of our emotions created, within the exceptional state of that love. Verily, nothing about it can be presumed to be unnatural, when it is reflective in its genuine form. To some people love is a quandary and to others it is a serenity.

47. Love can be an insoluble mystery of countless chapters, very much like a mystical experience, when it is manifest and lucid in its culmination. This is experimented with love, as we seek to understand how it functions and what is it purpose.

48. There has been a lot written about its ambiguous nature and interconnection to the heart that philosophers have attempted to magnify with reason. Once we are able to convince ourselves about the importance of love, then we can begin the process of actually feeling its soothing effects.

49. The heart in all our internal organs seems to be the engine of love, yet it fills the mind and soul with such a profound state of emotional gaiety and sensual rapture. This is not to be confused with mere lust. Lust and love are not the same thing.

50. Love is the natural aliment that feeds our soul, body and mind, in accordance to our need for it and its logical function. It sustains us with its effects and power, as we benefit from it tremendously. The philosophy of love is one that inspires lovers to experience the fruits of love.

51. It has no guarantee of success or failure, because it is an expressive emotion that we seldom resolve only with accuracy. When we share love with another person with our intentions, we are experimenting the natural sense of its actual pleasures.

52. Nothing about it can be understood as a simplistic theory of logic; nor prefigured as a response to any aspect of the concept of eros. Within that concept 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 best determine knowingly, its unsolvable origin and meaning. Thus, we experience love in its purest form or its blossoming state, with only the knowledge that it is something that we feel and express openly.

54. At times, the purest thought could be then attached to the purest emotion, but it does not mean necessarily that 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 at that exact moment. We are susceptible to the unknown consequence. It is when we are susceptible or fragile that it seems that we must endure the pains and throes of love within such regret.

56. Love is an expression that few people comprehend in the end, and it is a prize unattainable to some, while achievable to others. Those people that achieve love are fortunate, but those that do not are the unfortunate that drown in their despair hopelessly.

57. With love, we are conscious of thought, without it, we are simply devoid of any emotion that could result in the manifestation of love. It is important to accept that emotions do not need to be only controlled by our thoughts, but emotions must be sustained by thought.

58. The evident circumstance evolves into a consequence that either is good or bad, natural or unnatural. This is what could be defined about love in its continuous state of being. To measure it with the capacity of our mind is to be able to permit it to manifest, within the manner in which our feelings can be emoted rationally.

59. Love has innumerable definitions, but its meaning is consistently, an emotional sentiment of a natural origination or inference that is produced, with powerful effects that we assimilate with our passion. Passion is something that is effective and demonstratively engaging.

60. It is like the canvas of a painting that can be created from nothing, or the guise of an abstract notion that has been composed afterwards. Love is often described in an aesthetic art that only the creator of that love can truly know the meaning of that art.

61. How we define love is not significant. It is how we interpret its definition that can be either understood, as an antonym or a synonym within its value. The expression of love is genuine, when that love is genuine in nature. Nothing can suppress love when it is pure.

62. Love can be perceived within its general composition as poetical, logical or merely sentimental in its apparent mansuetude. To a poet or poetess, love is the fountain that is imbibed from, and it is the insatiable thirst that can only be quenched by lovers.

63. We have the tendency of equating it to an effusion of emotions that are compatible to electric sentiments expressed naturally. Words at times are not adequate enough to truly personify the beauty of love, or can they describe its substance.

64. An array of this miscellany is the consequential enhancement to the incomparable mystification of love that fascinates us. We are by habit and intrigue, curious about the nature of love, because it is a thing that we are inclined to experience.

65. It is the mainstay of the heart and the visible ignition of our jovial elation produced, through the effect of its faculty and utility. Love must have a purpose for its essence to be worthy and existential, if not it would not be considered meaningful.

66. The heart is managed systematically, by the eloquent nature of love and the effectual signs of its diversifiable 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 to the self its magnificent grandeur, within its beauteous 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 occupied, within the pursuit of its reward. We can teach love and learn to accept it, for what it is and for what it means to us. However, we should be conscious about its duration and limitations.

69. Thus, the basis of love is the application of its introduction and the proclivity of its true expression. Love is not the semblance of odium, instead, it is the power that influences our heart and our mind knowingly, when it is imbued with passion.

70. Until we reach the real conclusion that a misconception of love is a valid misconstruction espoused, then we shall discover that the misjudgement is in the assertion of its origin. No one is born an expert of love, as no one is born a perfectionist of love.

71. Within the musing thought we conceive there is an esoteric vision of love that prevails, within the profundity of our hearts. The fact that as human beings, we are conscious about its existence and form, reveals to us the quintessence of its emergent nature.

72. The revelation of love is not some scientific wonder, or a religious miracle that is conceivably based on an established premise of an inexplicable origin. It is the natural expression of our emotional and physical inclinations displayed and understood.

73. We express it openly through our amorous disposition, as a certain function of the body, mind and soul, with a sudden ejaculation of words professed, or a gradual token of our affection accumulated. When we have interpreted the signification about love, we tend to reflect upon it using our wisdom.

74. There is no absolute clarity about love that we need to associate to the concept of sin, except within the religious supposition of marriage or relationship that is a disingenuous misapprehension of the concept of love in philosophy. We should not confuse love with the tenets of dogma.

75. Love in itself is the element of eros that is worthy of the state of our felicity and transcends any metaphor of indoctrination that imposes. We are a species of lovers that breathe love and are captivated by its seduction. Lust in itself is not a thing that is immoral in its essence. It is simply a measure of a powerful expression of sensuality, associated to the branches of love, regardless of gender.

76. Gaiety is the equivalence of love, when people are amadelphous in their actions and decisions, and when they are not atrabilious in their deceit. Until we fully comprehend to value true love, then we are only composers of half the image.

77. This philosophical reference is not specific to any sensual connotations or persuasions that have been previously established within a concept of love. When we are constructing a concept that deals with love, we are mostly associating it to its attributes.

78. What is denoted is the defined state of the mind, not any sexual orientation per se, since by acknowledging that comparison it would be vague in nature. When we are describing love, we are acknowledging the benefit of its virtue as well.

79. Orientation is not the admission of a postulate to acknowledge, as an inference of love that we have discovered in time. Who we choose to love is relevant, but we should take into consideration that love does not discriminate between people in our society.

80. Our mind, body and soul benefits completely, from this tender affection or devotion that is demonstrated by people of the same accord and affection. When we display love for each other, then we are conveying that we are intuitive with our feelings.

81. The question is not whether we believe that love is explicably an actual image of modesty, but the embodiment of human nature. The Oracle professes in its concept of eros that love is indeed both modesty and the embodiment of our human nature.

82. Its vivid characteristics are reflective of the affirmation of what it thus represents and what it offers to us in our daily lives. When we love we are expressing ourselves as human beings. It is love that makes us conscious, but that love must not mislead our consciousness to believe that love is not without pain.

83. Love then conduces to the state of heightened emotions and thoughts evoked gradually, with its amount ascertained and demonstrated. The essence of love is measured, within the quantum of its existence. Love cannot exist, without an agent to express it through an evolving matter.

84. We partake within the majesty of its substance and cherish its relevance, as we accept the beauty of its nature in its purest form revealed, but even a pure love that is exposed does not exclude trials and tribulations that we must confront with love.

85. What matters once more is not the actual definition of love, but its faithful interpretation that describes its purpose in earnest. Love must have a definite purpose and it must be represented by its actions, not solely by its intentions.

86. The Oracle is predicated on the precept of human expression, and from that premise we conclude that love is natural and functional to us human beings. Ergo, we must be conscious about the unique possibilities of love and what they manifest.

87. To accede to that mere notion, the abstraction of love must accommodate our physical needs adduced and required for its function. It is through our physicality that we learn to develop and express love. What we define as love is based on its inspiration.

88. Admittedly, love does not require any confabulatory affectation shown in its visual display, but it does require acknowledgement. If we do not acknowledge love, then it remains adrift and inconclusive. To describe love means to first experiment it.

89. Love is a supplement to eros and appertains to the concept of an axiomatic sentiment avowed that we utilise in our lives willingly. The ability to express love is not a talent, but a gift that not many possess. It does not mean that love is a possession, it means that love is a token of our affection.

90. Its remarkable attributes are articulated within the form of its aesthetic beauty of expression, not in a monotone. The attributes of love are genuinely natural. It is the power of love and its effects that occupy our thoughts and emotions.

91. Love can be perceived, with the discernment of an ambiguous composition that contains our actual feelings emitted. When that perception transform into the beautiful thing that is love, then what is truly captured is its essence.

92. What is meaningful is the romantic and profound bond that is shared knowingly, with the foundation of the body, mind and soul. It is that body, mind and soul that we must not forget is fundamental to the expression of love and how we display it.

93. As people, we are conscious of love to some extent, but are ignorant of its manageable discretion, with its romantic interludes and affection. Until the meaning of love is understood, then its notion will be presumed to be abstract in definition.

94. If there is something that is attributive to the growth of love, it is its indefinite potential that can surpass that growth eventually. Love can appear to be endless and impenetrable to some, but it can be an illusion or mirage in its appearance.

95. The common thing that connects it to philosophy is the attainment of its application in its state and observation. In philosophy, the concept of love has been one that has been elaborated and philosophised for centuries. How love is practised is focused on the value that we give to it.

96. If we can achieve the relativity of love within the concept of eros, then we can emphasise its importance in its affinity to philosophy. Love does not need to be difficult. It has many aspects of which we fail to understand at times, but it is we the people that make it challenging.

97. Philosophers in the past have evoked the universality of love, as a token gesture of its introduction and its general practice. This is what permits us to enhance our vision of love and its conditions. What we do with love is very significant.

98. Love has been personified and magnified forever, within the memorable words and Atticism of magnificent philosophers and poets. Versifications of poetical love had been written and read. Love must be the fulfilment of eros. It is is an eloquence that is unmatched.

99. Its intuitive perception is always the precursor to its conceptual interpretation and admission of its validity. The perception of love is what we construe that perception to signify. There is no need to believe that love can be any greater or lesser than that perception.

100. The lessons of love are numerous and each provide knowledge and wisdom. It is fundamental that we understand that statement. Therefore, the intrinsic concept of love of this philosophy espoused is comparative in its function to the concept of desire.

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