Otherwise they're simply unbearable. Leave the fingers open and it stays. Clutch it, and it darts away.
philosophy | Definition, Systems, Fields, Schools, & Biographies | lapemogh.cf
Aspasia came from a high-born Athenian family, related to that of Pericles, which had settled in the Greek city of Miletus in Ionia Asia Minor some decades earlier. When she migrated to Athens around BC she was around the age of At that date Socrates too was around 20 years old.
A few years later, Aspasia became attached to Pericles, who was then a leading politician in Athens — and already twice her age. He would undoubtedly have become acquainted with Aspasia in that milieu.
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Given that he was part of this privileged elite in his youth, what impelled Socrates to turn to the life of the mind, shun material success and reorient philosophical thinking for posterity? No one has ever sought to trace the trajectory of the younger Socrates, because the biographical sources are scattered and fragmentary, and appear to say little of interest regarding his thought.
But since Socrates was well known in Athens as a philosopher by his thirties, the earlier period is where we should seek evidence of his change of direction to becoming the thinker he was to be. Aspasia was the cleverest and most influential woman of her day. The partner of Pericles for around 15 years, she was widely slandered and reviled by the comic playwrights - the tabloid journalists of their day - for her influence over him.
Nietzsche on Love
Could Socrates and Aspasia have fallen in love when they first met and conversed in their twenties? Topics vary from eros in Greek literature and philosophy Louis A. Ruprecht Jr.
Further, an impressive range of style and methodology is used to convey ideas. The philosophies of sex and love in this anthology do, indeed, feel "new.
The book is split into five sections. Part I, "Desire's Dissonance," provides an introduction and overview by the editors, where they note that the approach of the authors in the volume is to "dwell in dissonance," for this can help us to "become conscious of, and begin to explore the deep significance of our intuitions and our pre-reflective experience in all their chaotic dynamism" 3.
The editors note that they are "particularly interested in the way that marginalized experiences may expand, lend nuance to, or even undermine our previous understanding of the phenomena in question" 4.
Socrates in love?
This certainly comes through in the book: the writers come from a wide range of backgrounds, and they do not shy away from discussing unusual topics or marginalized groups of people. Part II, "Defining Desire," has four chapters, each exploring the nature of love and relationships from different angles.
Ruprecht argues that eros exists in the space between self and other, for you can only desire something you do not have.
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However, once you do possess what you want, you want to have it forever, and thus eros "is the desire of a finite being for infinity" 27 , a desire that has tormented, but also inspired, and continues to do both. In chapter 3, "Love, and a Romantic Living Room: Remarks for an Inquiry on Ordinary Love Today," Chiara Piazzesi asks us to question what kind of a definition of love is possible, and what we want from one.
Philosophy of Love
She argues that a definition of love ought not to miss "the multidimensionality of the collective and individual production of meaning as a perceptive, emotional, and discursive performance in space and time" Thus, just as a minimal description of a living room that focused only on its features as a room would fail to capture the meaning of a living room, of how a living room is experienced, so too, a minimal description of love as an emotion, for example, would miss many important features of the love experience.
The lovers are changed through love, and love thus "insists that a new existence be affirmed" Although love "appears as exuberance," Kim reminds us that it "also appears in a long labor easily lost, whose fragility and contingency are easily forgotten by the strength of its insistence" 77 , a message that will no doubt resonate with many readers.
Chapter 5, "Monogamism and Polyamorism: A Weberian Analysis," moves us from looking at what love is to considering "the meaning of relationships. In particular, they deprive men of agency, by suggesting that men struggle with monogamy either because they are subject to biological processes, or to "the universal rationality of cost-benefit analysis" In reducing men to nonagents, women are also made lonely, as their role is changed from that of friend to that of "babysitter" for their male partners. Further, women can't be friends with heterosexual men in case the "friendship" is just a veiled attempt on the part of the men to get the women to sleep with them, and women can't count on other women because they are paranoid their partners might sleep with one of them.
Philosophies, Psychologies, Poetries, Spiritualities
Thus Cuffari finishes the chapter by arguing that we need a more nuanced understanding of monogamy and the commitment to it, which recognizes the complexity of what it means to make a decision or have an identity. This would create a more complicated picture, but would also allow heterosexual women to "approach their male partners as humans, and eventually as friends She argues that the activist chooses both "to change the world and to celebrate life," which map onto anger and love , but it is the anger, not the love, that is usually discussed in relation to activism.
Drawing on Audre Lorde's account of "the erotic" as aligned with "artistic creativity, aesthetic enjoyment, and our inherent capacity for feelings of joy and empowerment" , Ibrahimhakkioglu argues that the anger found in feminist movements is "deeply rooted in the erotic"