Philosophy Essays On Love

For such critics, who are presenting a metaphysical and epistemological argument, love may be an ejection of emotions that defy rational examination; on the other hand, some languages, such as Papuan, do not even admit the concept, which negates the possibility of a philosophical examination.The best characters, it follows, may produce the best kind of friendship and hence love: indeed, how to be a good character worthy of , VIII.4 trans. We can surmise that love between such equals-Aristotle's rational and happy men-would be perfect, with circles of diminishing quality for those who are morally removed from the best.He characterizes such love as "a sort of excess of feeling".The command employs the logic of mutual reciprocity, and hints at an Aristotelian basis that the subject should love himself in some appropriate manner: for awkward results would ensue if he loved himself in a particularly inappropriate, perverted manner!Philosophers can debate the nature of "self-love" implied in this—from the Aristotelian notion that self-love is necessary for any kind of interpersonal love, to the condemnation of egoism and the impoverished examples that pride and self-glorification from which to base one's love of another. Augustine relinquishes the debate—he claims that no command is needed for a man to love himself ( requires an initial invocation from someone: in a reversal of the Aristotelian position, the onus for the Christian is on the morally superior to extend love to others.(, VIII.6) Friendships of a lesser quality may also be based on the pleasure or utility that is derived from another's company.A business friendship is based on utility--on mutual reciprocity of similar business interests; once the business is at an end, then the friendship dissolves.The love of God requires absolute devotion that is reminiscent of Plato's love of Beauty (and Christian translators of Plato such as St.Augustine employed the connections), which involves an passion, awe, and desire that transcends earthly cares and obstacles.Friendship with others is required "since his purpose is to contemplate worthy actions... sharing in discussion and thought" as is appropriate for the virtuous man and his friend (, IX.9).The morally virtuous man deserves in turn the love of those below him; he is not obliged to give an equal love in return, which implies that the Aristotelian concept of love is elitist or perfectionist: "In all friendships implying inequality the love also should be proportional, i.e.

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