By Catherine Osborne
This distinct publication demanding situations the normal contrast among eros, the affection present in Greek idea, and agape, the affection attribute of Christianity. concentrating on a few vintage texts, together with Plato's Symposium and Lysis, Aristotle's Ethics and Metaphysics,, and well-known passages in Gregory of Nyssa, Origen, Dionysius the Areopagite, Plotinus, Augustine, and Thomas Aquinas, the writer exhibits that Plato's account of eros isn't really based on self-interest. during this approach, she restores where of erotic love as a Christian motif, and unravels a few longstanding confusions in philosophical discussions of love.
`Osborne's method- the query, 'who loves whom, and for what'- represents a completely clean method of historic perspectives on eros and its position within the Christian tradition...This is an strange ebook in nearly each respect...Osborne's kind is enticing, what she has to assert unique, and her examining of anicent texts topples outdated hypotheses and offers new ones for attention. They should be considered.' reports in Christian Ethics
`Osborne's publication is an invaluable contribution to the cross-disciplinary examine of strategies of affection in either old and medieval notion, and will profitably be learn by means of philosophers, theologians, and historians.' historical Philosophy
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Additional resources for Eros Unveiled: Plato and the God of Love
12 ή αγάπη τον θξοϋ, amor dei. 13 Perhaps the most convincing examples are Rom. 8: 39 and 1 John 4: 9. 14 The ambiguity of this phrase is sometimes discussed by commentators of the Patristic and Scholastic periods: see particularly Thomas Aquinas, Super Epistolas S. Pauli: Ad Rom. ch. 5, lectio 1. 392; Augustine, Tract, injoh. 82. 3. e. objective and subjective genitive respectively). However in practice they also recognize the third sense, love that is divine or 'from God' regardless of subject and object (qualitative genitive) which may often also actually have God as subject or object.
But it has its problems when it is applied to the relations between G o d and the world in t h e Christian tradition. N o w it seems that G o d can manipulate the world from a position of power by being loved, t h e 'feminine' role, b u t cannot love without adopting a position of powerlessness and passion, the 'masculine' role. T o p u t G o d in the position of lover is to make the 36 s u p r e m e G o d mad and subject to passion. It will not take m o r e t h a n a m o m e n t ' s t h o u g h t to see t h a t this difficulty is no difficulty at all.
2 My conclusions here were reached with the help of the Ibycus computer system (courtesy of the Lit. Hum. Faculty, Oxford) and Hatch and Redpath's concordance, but they correspond with Barr's authoritative analysis (Barr, 'Words for Love in Biblical Greek', 8-9). 3 That, after all, would not be difficult. See above, Ch. 1 n. 3. 4 Excluding, that is, the Song of Songs and Ecclesiastes, which Barr argues were significantly later translations: J. Barr, Holy Scripture: Canon, Authority, Criticism (Oxford, 1983), 62, and Barr, 'Words for Love in Biblical Greek', 8.