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Journal articles on the topic 'Philosophy ; Love'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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1

MOORE, DWAYNE. "Reconciling Appraisal Love and Bestowal Love." Dialogue 57, no. 1 (September 18, 2017): 67–92. http://dx.doi.org/10.1017/s0012217317000683.

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The appraisal model of love is object-centred and reasons-based: love is based on reasons derived from the valuable properties of the beloved. The bestowal model of love is subject-centred and non-reasons-based: love is not based on reasons derived from the valuable properties of the beloved, but rather originates in the lover. In this paper, I blend these disparate models, with the aim of preserving their virtues and overcoming their difficulties. I propose a subject-centred, reasons-based account: love arises within the lover, but, within the lover, love is based on the lover’s motivating reasons.

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2

Bryan, Jenny. "Philosophy." Greece and Rome 67, no. 2 (October 2020): 280–87. http://dx.doi.org/10.1017/s0017383520000133.

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Many introductory courses on ancient, or indeed modern, philosophy begin from the observation that the word ‘philosophy’ itself describes a ‘love of wisdom’. Christopher Moore's wide-ranging, original, and fascinating new book sets out to examine the value of that etymology. He argues persuasively that philosophos does not, in fact, originate as a label applied respectfully to pick out a ‘lover of wisdom’ for emulation. Rather, the term is appropriated and developed from its origins as a pejorative name applied to those perceived to be striving too hard and in the wrong way to achieve the status of sophos, a ‘sage-wannabe’ as Moore has it. As he is careful to emphasize, his history of the origins of philosophos and philosophia does not and need not coincide with the origin story of ‘philosophy’ as a certain kind of discipline involving a certain way of talking about specific questions. Nevertheless, by scrutinizing the origins of these terms and their application in the sixth and fifth centuries bce, Moore sets himself up to offer some further enlightening discussion of the fifth- and fourth-century development of the discipline of ‘philosophy’.

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3

Wariati, Ni Luh Gede. "Cinta dalam Bingkai Filsafat." Sanjiwani: Jurnal Filsafat 10, no. 2 (July 2, 2020): 112. http://dx.doi.org/10.25078/sjf.v10i2.1506.

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<p><em>Love becomes an interesting discussion among philosophers, not a few philosophers who discuss love in his thinking. Plato and Soren Kierkegaard also discussed Love in their philosophy, not only Western philosophy in the history of Chinese philosophy Mo Tsu also introduced Universal Love which was used to replace the attitude of discrimination. Love has a positive meaning and goodness, in Greece itself, love is divided into three namely: Philia, Eros and Agape, where the three terms have different definitions of love. Plato believes that love is beauty and gives birth to beauty. For Mo Tzu universal love is the most beneficial action for the community, by applying universal love people will care for each other and love each other because everyone wants to be treated well and loved.</em><em></em></p>

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4

Pogorelskaya, Svetlana. "PHILOSOPHY BEGAN. BOOK REVIEW: TRAWNY P. PHILOSOPHIE DER LIEBE. [TRAWNY P. PHILOSOPHY OF LOVE]." Filosofiya Referativnyi Zhurnal, no. 1 (2021): 227–29. http://dx.doi.org/10.31249/rphil/2021.01.12.

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5

Solovyov, Vladimir. "Romain Gary’s love philosophy." Philosophical polylogue 1, no. 1 (June 2017): 169–81. http://dx.doi.org/10.31119/phlog.2017.1.15.

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6

Singer, lrving. "Santayana’s Philosophy of Love." Overheard in Seville: Bulletin of the Santayana Society 5, no. 5 (1987): 1–16. http://dx.doi.org/10.5840/1987551.

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7

Chan, David. "Philosophy, Religion and Love." Philosophy in the Contemporary World 15, no. 2 (2008): 82–90. http://dx.doi.org/10.5840/pcw200815220.

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8

Pappas, Nickolas. "Telling Good Love from Bad in Plato’s Phaedrus." Proceedings of the Boston Area Colloquium of Ancient Philosophy 32, no. 1 (July 25, 2017): 41–58. http://dx.doi.org/10.1163/22134417-00321p05.

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When the Phaedrus produces an account of eros that goes beyond earlier oversimplifying terms, it rests its analysis on a distinction between human and divine. The dialogue’s attempts to articulate this distinction repeatedly fail. In part they rest on the difference between right and left, but in ways that problematize that difference as well. In the end this difficulty in definition casts a shadow over the prospect of the effective reciprocation of love, because the loved one will not be able to tell the difference between a lover in pursuit crazed by divine eros and the lover who is crazed in the ordinary and destructive fashion.

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Wolterstorff, Nicholas. "Liturgical Love." Studies in Christian Ethics 30, no. 3 (February 17, 2017): 314–28. http://dx.doi.org/10.1177/0953946817693587.

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In this article, I focus on the ways in which liturgical participation can be a manifestation of love rather than on the formative effects of liturgy. I introduce the discussion by distinguishing two quite different love commands that Jesus issued: we are to love our neighbors as ourselves, and the followers of Jesus are to love each other as he loved them. The former sort of love I call ‘neighbor love’, the latter, ‘Christ-like friendship love’. I distinguish two ways in which both kinds of love can be manifested: by exercising the love, or by giving symbolic expression to the love. I point to various dimensions of Christ-like friendship love that the New Testament singles out for attention, and show how these dimensions can be exercised in the liturgy. I then point to ways in which neighbor love can be manifested. I conclude with some brief reflections on liturgical participation as formative of love.

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10

Caignard, Gael. "Un « rapp ort de miroir ». Relation amoureuse et réflexion politique chez Merleau-Ponty." Chiasmi International 22 (2020): 153–69. http://dx.doi.org/10.5840/chiasmi20202218.

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This article studies a link between perception and politics by seeking, in Merleau-Ponty’s work, something like a “mirror relation” in the domains of encounters of love and politics. While in Phenomenology of Perception the analysis of sexuality seemingly renders love impossible, in the courses on Institution, Merleau-Ponty affirms the possibility of love by characterizing it as an institution, a sensible idea, a “mirror relation”. When the lover demands signs of love from the loved one, he demands to see in the eyes, the voice, and the experience of the other his own reflection, the reflection of his experience, his words, his gestures, and the demand of love that he is formulating. The promise of love is thus an institution of sense which sheds a new light on all actions past and future, it is a way of overcoming contingency. Conceiving of politics as a “mirror relation” thus means adopting a careful philosophy that observes the event like a mirror and gives place to sensible ideas, at the intersection of gazes understood as a “type of reflection”.

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11

Bryson, James. "A Philosophy of Love: Henry More’s Moral Philosophy." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, no. 1 (March 1, 2019): 84–106. http://dx.doi.org/10.1515/nzsth-2019-0005.

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Summary This article is the first systematic philosophical analysis of Henry More’s ethics as set out in his Enchiridion Ethicum (1668). It builds on the insights of scholars who have identified love as a key concept in the thought of the Cambridge Platonists. It contends that More’s ethics ought to be read as a philosophy of love, integrating the rational and spiritual, intellect and will, and the divine and human through an appeal to a prayerful logic of love. Special attention is paid to More’s so-called moral axioms – what he calls Moral Noemata – which develop a logic that aims at the purification of the soul; they do not, pace modern scholars, equate moral and mathematical certainty, nor do they pave the way for the emergence of a secular morality. This article addresses the implications of More’s claim that the passions are good and how they are made virtuous. It shows how his idea of free will depends on the virtue of humility and the soul’s participation in divine wisdom. This article also includes important analysis of “Right Reason” and the “Boniform Faculty”, doctrines central to More’s ethics, and how they meet when the soul falls in love with God.

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12

Fořtová, Hana. "Být člověkem a být filosofem podle J.-J. Rousseaua." REFLEXE 2021, no. 60 (September 16, 2021): 97–119. http://dx.doi.org/10.14712/25337637.2021.19.

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The present paper aims to analyse how Rousseau conceives the possibility of being a philosopher and how he views the task of philosophy. While Rousseau is very critical towards contemporary philosophers and philosophy in general, he does describe his own enquiry as a philosophical one. In his view, the proper task of philosophy is ‘the knowledge of man’ that can be also understood as ‘the knowledge of oneself’. As Rousseau states in the Second Discourse, such knowledge is to be accomplished through our reason, yet the philosophy of his time fails in this task because the philosophers let themselves be dominated by their opinions. This claim is related to Rousseau’s distinction between love of oneself (amour de soi) and self-love (amour-propre). While reason is present in men naturally, it develops only under necessity related to the progress of society and social passions. Therefore, it cannot serve as the criterion of rightful conduct; this task belongs to conscience. As has been shown by Derathé, only man truly listening to his conscience can use his reason properly. Rather than to direct one’s self-love in a right direction, it seems that the solution of the problem for a philosopher is to convert self-love back to love of one-self to recreate the original unity of his person. Being human and being a philosopher thus becomes the same thing and the turn towards oneself can become the foundation of true self-understanding as well as true relationship to others.

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13

Sweet, William. "Philosophy and the Love of Wisdom." Algemeen Nederlands Tijdschrift voor Wijsbegeerte 112, no. 3 (August 1, 2020): 307–23. http://dx.doi.org/10.5117/antw2020.3.005.swee.

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Abstract This paper takes up some themes in Peter Jonkers’s essay, ‘Philosophy and Wisdom’, but discusses, more specifically, philosophy as ‘love of wisdom’. After a short summary of what is commonly understood by wisdom, why people value wisdom, and how one may acquire wisdom, I briefly note why the philosophy that we generally encounter today has seemed, to some, to be disconnected from wisdom and the love of wisdom. I argue that, if we are more attentive to the role of love in philosophy and to texts, frequently marginalized, that reflect a ‘sapiential philosophy’, philosophy can again be ‘love of wisdom’.

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14

Gunnarsson, Lena. "Love - Exploitable Resource or ‘No-Lose Situation’?" Journal of Critical Realism 10, no. 4 (October 4, 2011): 419–41. http://dx.doi.org/10.1558/jcr.v10i4.419.

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15

Tartaglia, James. "Philosophy, Jazz, Hate and Love." Philosophers' Magazine, no. 88 (2020): 29–35. http://dx.doi.org/10.5840/tpm2020888.

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16

Meconi, David Vincent. "A Philosophy Rooted in Love." American Catholic Philosophical Quarterly 70, no. 2 (1996): 305–6. http://dx.doi.org/10.5840/acpq199670221.

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17

Caraway, Carol. "The Philosophy of (Erotic) Love." Teaching Philosophy 15, no. 4 (1992): 375–78. http://dx.doi.org/10.5840/teachphil199215464.

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18

Schuller, Peter. "Philosophy of Sex and Love." Teaching Philosophy 22, no. 2 (1999): 214–23. http://dx.doi.org/10.5840/teachphil199922227.

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19

Brown, Alison. "Essay on Love and Philosophy." Studies in Practical Philosophy 5, no. 1 (2005): 50–65. http://dx.doi.org/10.5840/studpracphil2005512.

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20

Neiman, Paul G. "Albert Camus’ Philosophy of Love." Philosophical Investigations 44, no. 3 (March 8, 2021): 318–38. http://dx.doi.org/10.1111/phin.12312.

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21

Hejduk, Tomáš. "Socrates and Theognis on True Love." International Journal of the Platonic Tradition 13, no. 1 (April 29, 2019): 24–50. http://dx.doi.org/10.1163/18725473-12341424.

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Abstract The study compares Theognis’ and Socrates’ concept of love: there is an ambivalence of love present in both authors in the form of a connection between the pleasing and the unpleasing, that is, on the one hand, devotion to the educatory harshness of the lover, on the other to his skill and cunning. To what extent is the ambivalence in Socrates and Theognis similar or dissimilar? The answer discloses a comparison of ideas about the functioning, the aims, and the meaning of love in the wider context of understanding the life and world of the two authors: such a context exposes the duplicity in Theognis, and the love of negation of unambiguous teaching about the proper life without painful testing. In Socrates, it is exposed to irony, to eternal ignorance and to openness to another and to god’s world. Next, we contrast Theognis’ limiting of another’s duplicity (devotion and cunning) to a level between a loving and friendly relationship with Socrates’ expansion of the loving struggle into every sphere of life, above all into the relationship of the lover to himself and those close to him. We explain this contrast as a decision between trust in reason and trust in love as the fundamental forces conferring meaning on human life. We show, however, that with Socrates it is not blind love but rather love embracing reason and overlapping divine challenges, while with Theognis it is not pure reason that is involved, but rather reason directed by the socio-political situation.

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22

Pacovská, Kamila. "Love and the Pitfall of Moralism." Philosophy 93, no. 2 (December 20, 2017): 231–49. http://dx.doi.org/10.1017/s0031819117000559.

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AbstractIn what sense does love presuppose appreciation of the other's character? First, I argue that loving appreciation is more often a source of truthful vision than of bias and idealisation. Second, using the example of Elizabeth Bennett, I show that the tendency to forfeit love for those who lose our good opinion can be an expression of undue moralism and pride. Nonjudgmental responses to the other's flaws show how virtuous love can combine both realistic vision of the other's flaws and appreciation of the other that does not stand on balancing flaws with qualities. Such love is in the end connected with a conception of goodness inspired by Kierkegaard and Weil.

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23

Cicovacki, Predrag. "Philosophy as the Wisdom of Love." Ethics & Bioethics 7, no. 1-2 (June 1, 2017): 75–84. http://dx.doi.org/10.1515/ebce-2017-0006.

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Abstract The author argues that love should play a central role in philosophy (and ethics). In the past, philosophical practice has been too narrowly defined by theory and explanation. Although unquestionably important, they do not belong to the very core of our philosophizing. Philosophy is primarily a way of life, centered on the soul and the development of our humanity – in its most diverse aspects and to its utmost potential. For such a life to be possible, love must play a central role in philosophy and philosophy should be understood not in the traditional sense as “the love of wisdom,” but in a new way – as the wisdom of love.

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24

Peltomäki, Isto. "Theology and Philosophy of Care." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, no. 3 (September 10, 2019): 370–87. http://dx.doi.org/10.1515/nzsth-2019-0020.

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Summary This paper explores pastoral care as a common task of all Christians in the light of theology and philosophy of love in contemporary Finnish Lutheran theology. Pastoral care is about taking care of one’s suffering neighbours, which theologically is about love. The so-called Finnish school of Luther studies considered Luther as a theologian of love. Finnish theological ethics has concentrated on interpretation of Luther’s theology. Luther’s concept of love has been reinterpreted by Risto Saarinen with the idea of gift and recognition. Following Saarinen, and Jaana Hallamaa’s ethical theory of agency, the paper illustrates how the Lutheran idea of love can be based on agency, gift giving and reciprocity and so be understood as praxis in terms of Christian life. To conclude, the question of what makes caring Christian in nature, or pastoral care in other words, is explored in the light of faith as trust.

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25

Van Norden, Bryan W. "On “Humane Love” and “Kinship Love”." Dao 7, no. 2 (May 8, 2008): 125–29. http://dx.doi.org/10.1007/s11712-008-9057-x.

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26

Pavenkov, Oleg, and Mariia Rubtcova. "Metaphysics of love in the religious philosophy of Pável Florensky." Anales del Seminario de Historia de la Filosofía 33, no. 1 (April 8, 2016): 163–80. http://dx.doi.org/10.5209/rev_ashf.2016.v33.n1.52293.

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This article focuses on the analysis of the concept of love in the religious philosophy of Pavel Florensky, who shares the ontological approach to the consideration of love with other representatives of Russian religious philosophy (N. berdyaev and S. bulgakov). We pay more careful attention to the understanding of love-άγαπαν by Florensky. We have drawn the conclusion that, in the philosophy of P. Florensky, Love, closely connected with truth and beauty, is considered an ontological basis existence of personality. We develop the ideas of Pavel Florensky, and accordingly assume that it is possible to synthesise love-agape and love-eros around the idea of sacrificial love. Agapelogical and erotical ‘bezels’ of one jewel of love is aspects of united love, which is given by God. this gift of God, the gift of united love, is kept by humans through prayer and deeds of love.

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27

Earl, Alexander. "Lovable and Love and Love of Himself." International Philosophical Quarterly 60, no. 1 (2020): 37–55. http://dx.doi.org/10.5840/ipq202013145.

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Current trends in scholarship—epitomized in the works of, inter alia, Lewis Ayres, Adrian Pabst, and Rowan Williams—argue for a metaphysics of relationality at the heart of Christian thought that is at its root Platonic. This metaphysic is in turn typified by its commitment to divine simplicity and its corresponding apophatic grammar, which serve as useful points of contact with Plotinus’s own thought. Examination of key texts in Plotinus’s Enneads demonstrates a shared trinitarian grammar when speaking about the first principle. These connections prompt a need to articulate trinitarian dogma as an important step in the history of philosophy, and not just theology, especially for resolving the perennial problem of the one and the many. This “Christian Platonism” has been in a necessary process of recovery and re-articulation, of which the above is put forward as a contribution.

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Carr, David. "Love, Truth and Moral Judgement." Philosophy 94, no. 04 (September 17, 2019): 529–45. http://dx.doi.org/10.1017/s0031819119000287.

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AbstractA famous section of 1 Corinthians and some influential passages in the work of Iris Murdoch seem to suppose a significant connection between the higher human love of agape and moral knowledge: that, perhaps, the former may provide access to the latter. Following some sceptical attention to this possibility, this paper turns to a more modest suggestion of Plato's Symposium that the ‘lower’ human love of eros might be a transitional stage to higher moral love or knowledge of the good. Still, while conceding that this may be so, the present paper argues that any moral transformations of such loves would need to be informed by moral wisdom or knowledge rather than vice versa. However, the paper concludes that there are ultimately deep and perhaps irreconcilable tensions between the epistemic and agapeic dimensions of moral life.

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Oliver, Kelly. "Conflicted Love." Hypatia 15, no. 3 (2000): 1–18. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00328.x.

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Our stereotypes of maternity and paternity as manifest in the history of philosophy and psychoanalysis interfere with the ability to imagine loving relationships. The associations of maternity with antisocial nature and paternity with disembodied culture are inadequate to set up primary love relationships. Analyzing the conflicts in these associations, I reformulate the maternal body as social and lawful, and I reformulate the paternal function as embodied, which enables imagining our primary relationships as loving.

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Sadjadi, Bakhtiar, and Peyman Amanolahi Baharvand. "The Significance of Love and Selflessness in Iris Murdoch’s Moral Philosophy." Khazar Journal of Humanities and Social Sciences 22, no. 2 (July 2019): 83–92. http://dx.doi.org/10.5782/2223-2621.2019.22.2.83.

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As a distinguished philosopher and novelist in the second half of the twentieth century, Iris Murdoch addressed the significance of ethics in her framework of thought. Murdoch’s moral philosophy was widely acknowledged as a challenge to the prevailing ethical traditions which, she asserted, had failed to present an accurate picture of morality. As a philosopher and literary figure, Murdoch maintained that not only moral philosophy but also literature should depict perceptible pictures of man’s morality. The purpose of this paper is to closely explore Murdoch’s perspective towards the weight of love in moral philosophy. Since she was concerned with ethical issues and man’s confrontation with ethical questions in a world in which religious values and beliefs had been shattered, Murdoch deployed literature to convey the concepts she advocated in her moral philosophy. She contended that literature was capable of sustaining and improving man’s morality. Murdoch was a prolific novelist and playwright authoring 26 novels and 6 plays in which she developed and reflected her philosophical arguments through the portrayal of her intended ethical behavior. This tendency is mostly highlighted in The Flight from the Enchanter (1956), and The Severed Head (1961) in which Murdoch resorts to Plato’s theory of Forms and his idea of the Good to combat the conventional moral philosophy of the twentieth century. Based on the findings of this article, Murdoch intends to depict the significance of freedom and love as the prerequisites of morality in any philosophical system.

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31

Armenteros, Carolina. "‘True Love’ and Rousseau’s Philosophy of History." Journal of the Philosophy of History 6, no. 2 (2012): 258–82. http://dx.doi.org/10.1163/187226312x647425.

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Abstract Rousseau, a philosopher of history? The suggestion may startle those who know him as an enemy of history, the founder of Counter-Enlightenment who rejected his century’s hope in progress and conjured quasi-utopias devoid of time. Alone, the political texts seem to justify this interpretation. Side by side with the Emile and Julie sagas, however, they disclose a new Rousseau, the weaver of a master plot that governs private and public history. This essay describes Jean-Jacques’ overarching narrative and the two main subnarratives that compose it by juxtaposing his political and fictional works. In doing so, it contests current conventions about his ideas on women, challenges assumptions about his educational ideals, retrieves new aspects of his debt to Fénelon, and foregrounds the pivotal role that the idea of ‘true love’ plays in his philosophy as the foundation of political community.

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32

Peer, Willie van. "BECKETT'S "FIRST LOVE" AND CYNICAL PHILOSOPHY." Samuel Beckett Today / Aujourd'hui 7, no. 1 (December 8, 1998): 407–18. http://dx.doi.org/10.1163/18757405-90000110.

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Situating Beckett's "First Love" in the philosophical tradition of cynicism allows us to approach the text comprehensively. Evidence of Beckett's own cynical attitude supports several of the overt themes of the work: vanitas, or the irrelevance of human actions, the outsider or misanthrope, scatology or obscenity, and the demystification of love and other high values. Further analysis of intertextual relationships (e.g., Dante) and genre affinities all leads to the conclusion that the characters, their behaviour, their motives, and their emotions are a direct heir to the cynics' worldview. Moreover, "First Love" aims to express and pass on the cynical philosophy through the comic mode.

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33

Kuykendall, Eleanor H. "Introduction to “Sorcerer Love,” by Luce Irigaray." Hypatia 3, no. 3 (1988): 28–31. http://dx.doi.org/10.1111/j.1527-2001.1988.tb00186.x.

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“Sorcerer Love” is the name that Luce Irigaray gives to the demonic function of love as presented in Plato's Symposium. She argues that Socrates there attributes two incompatible positions to Diotima, who in any case is not present at the banquet. The first is that love is a mid-point or intermediary between lovers which also teaches immortality. The second is that love is a means to the end and duty of procreation, and thus is a mere means to immortality through which the lovers lose one another. Irigaray argues in favor of the first position, a conception of love as demonic intermediary.

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Grosse, Patricia L. "Love and the Patriarch: Augustine and (Pregnant) Women." Hypatia 32, no. 1 (2017): 119–34. http://dx.doi.org/10.1111/hypa.12274.

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Theories concerning love in the West tend to be bound by the problematic constraints of patriarchal conceptions of what counts ontologically as “true” or “universal” love. It seems that feminist love studies must choose between shining light on these constraints or bursting through them. In this article I give a feminist analysis of Augustine of Hippo's theory of love through a philosophical, psychological, and theological reading of his complicated relationships with women. I argue that, given the “embodied” nature of his many loves throughout his life, there is room in Augustine's account of love for a gendered reading of love that is unconstrained by patriarchal notions concerning which gender is capable of which kind of love. Augustine's theory of love is one that is not coldly universal but bodied and personal; indeed, although it is founded inside patriarchal historical constructions, it is capable of bursting out of these constraints and suggesting an egalitarian, nongendered view of love.

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35

Chan-fai, Cheung. "T'ang Chun-i's Philosophy of Love." Philosophy East and West 48, no. 2 (April 1998): 257. http://dx.doi.org/10.2307/1399828.

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36

Zettel, Nicholas. "Marx’s Philosophy of Love and Communism." International Studies in Philosophy 40, no. 2 (2008): 121–30. http://dx.doi.org/10.5840/intstudphil20084029.

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37

Roberts, Neil. "Teodros Kiros’s Political Philosophy of Love." CLR James Journal 21, no. 1 (2015): 161–69. http://dx.doi.org/10.5840/clrjames2015211/229.

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38

Anderson, Albert A. "Universal Love: the Source of Philosophy." Dialogue and Humanism 4, no. 2 (1994): 65. http://dx.doi.org/10.5840/dh199442/36.

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39

van der Vossen, Bas. "Political Philosophy as Love of Wisdom." Australasian Philosophical Review 4, no. 1 (January 2, 2020): 23–31. http://dx.doi.org/10.1080/24740500.2021.1876412.

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40

Martin, Mike W. "Love's Constancy." Philosophy 68, no. 263 (January 1993): 63–77. http://dx.doi.org/10.1017/s0031819100040043.

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‘Marital faithfulness’ refers to faithful love for a spouse or lover to whom one is committed, rather than the narrower idea of sexual fidelity. The distinction is clearly marked in traditional wedding vows. A commitment to love faithfully is central: ‘to have and to hold from this day forward, for better for worse, for richer for poorer, in sickness and in health, to love and to cherish, till death us do part… and thereto I plight [pledge] thee my troth [faithfulness]’. Sexual fidelity is promised in a subordinate clause, symbolizing its supportive role in promoting love's constancy: ‘and, forsaking all other, keep thee only unto her/him.’

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41

Irigaray, Luce. "Sorcerer Love: A Reading of Plato's Symposium, Diotima's Speech." Hypatia 3, no. 3 (1988): 32–44. http://dx.doi.org/10.1111/j.1527-2001.1988.tb00187.x.

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“Sorcerer Love” is the name that Luce Irigaray gives to the demonic function of love as presented in Plato's Symposium. She argues that Socrates there attributes two incompatible positions to Diotima, who in any case is not present at the banquet. The first is that love is a mid-point or intermediary between lovers which also teaches immortality. The second is that love is a means to the end and duty of procreation, and thus is a mere means to immortality through which the lovers lose one another. Irigaray argues in favor of the first position, a conception of love as demonic intermediary. E.K.

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42

Dillon, M. C. "Romantic Love." International Studies in Philosophy 20, no. 1 (1988): 117–19. http://dx.doi.org/10.5840/intstudphil198820158.

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43

Budd, Malcolm, and Robert Brown. "Analyzing Love." Philosophical Quarterly 39, no. 156 (July 1989): 364. http://dx.doi.org/10.2307/2220179.

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44

Kupfer, Joseph. "ROMANTIC LOVE." Journal of Social Philosophy 24, no. 3 (December 1993): 112–20. http://dx.doi.org/10.1111/j.1467-9833.1993.tb00529.x.

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45

Greenspan, Patricia S. "Identificatory love." Philosophical Studies 50, no. 3 (November 1986): 321–41. http://dx.doi.org/10.1007/bf00353836.

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46

Yang, Fan, Jing Lin, and Thomas Culham. "From intimidation to love: Taoist philosophy and love-based environmental education." Educational Philosophy and Theory 51, no. 11 (January 15, 2019): 1117–29. http://dx.doi.org/10.1080/00131857.2018.1564659.

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47

Flood, Anthony T. "Aquinas on Self-Love and Love of God." International Philosophical Quarterly 56, no. 1 (2016): 45–55. http://dx.doi.org/10.5840/ipq201612151.

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48

Hill, Christopher S. "I love Machery’s book, but love concepts more." Philosophical Studies 149, no. 3 (February 21, 2010): 411–21. http://dx.doi.org/10.1007/s11098-010-9528-x.

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49

Roniger, Scott J. "Philosophy, Freedom, and Public Life." Proceedings of the American Catholic Philosophical Association 92 (2018): 123–35. http://dx.doi.org/10.5840/acpaproc202088102.

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I argue that one of the fundamental conflicts between Socrates and his interlocutors (Gorgias, Polus, and Callicles) in the Gorgias concerns the nature of human freedom. Against the increasingly grandiose and aggressive claims of his interlocutors, Socrates sees true freedom as requiring discipline in speech and deed. Plato has Socrates argue for a concept of human freedom that finds its fulfillment in happiness only by being channeled through the funnels of philosophy and justice. Central to this Platonic understanding of freedom is the role of eros and imitation. Socrates’s love of truth is the foundation for freedom because it motivates the search for a vision of the true good and therefore provides a formation in justice, creating the space for friendship in community life, that is, for civilization. By contrast, Callicles’s love of the dēmos is an extension of disordered self-love, impelling him to seek the means to placate the masses so that he can enlarge his appetites and continually fill them. Such love enslaves Callicles, corrupts political life, and vitiates the possibility of friendship. Finally, I connect these Platonic insights to central themes in Catholic Social Teaching.

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50

Burns, Steven. "Reason, Love and Laughter." Dialogue 28, no. 3 (1989): 499–508. http://dx.doi.org/10.1017/s0012217300016000.

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Yes, this is the book that those who know Ronald de Sousa have been waiting for. Since long before his 1979 Dialogue article, there has been much interest in what de Sousa thinks about the rationality of emotions. Many promises are here fulfilled.In our traditional patriarchal philosophy, the standard view is that reason ought to be the controlling element in human nature. Commonly in this tradition, emotion is considered an opposing force—a female power allied with the irrational, and devoted to dragging men from attending to the clarity and truth which are the proper objects of their devotion. In contemporary anglophone philosophy, the distinction between reason and emotion reached a certain pitch in emotivist accounts of ethics. Recently, beginning with the critique of emotivism, there have been gestures of revision to these views of how emotions are related to reason. Bernard Williams hinted at rethinking the traditional relationship when he remarked that, “the capacity for creative emotional response has the advantage of being, if not equally, at least broadly, distributed”.

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