But in Platonic dialogue, it suggests the best sex is it avoids love.
At first, he introduces conceptions of love and sex, such as the puritan model, the Lawrentian model and the pansexual model. Next, he introduces the ladder of love theory. First love is the desire for immortality together with good and beauty. Second, but it illogically changes to love immortality itself. Third, this illogically twist make it want to reproduction of love by the realizing of our impossible desire for immorality.
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Reproduction of love means making unity of divine beauty itself. The following step is the desire for offspring as a side effect of pursuit for the eternal ideal Beauty. Next, author states love would be explained not only experiences and brain states, but also social contexts. Finally author suggests a possibility of the conceptual analysis of love.
Love ain’t no drug, it’s a syndrome: A Q&A with philosopher Ronald de Sousa | National Post
Love is not a completely enigmatic thing. Author concerns desire in love. Love essentially involves desire. Devotions to each other even worse off than acts of two selfish individuals.
Pure love based on reason-free desire, marriage and its following duties and obligations change love to reason-based desire. In this chapter, author try to grasp the content of reasons of love in some auguments. Good and bad reasons for love, taxonomy of objects in love, and the two targets of love that are the beloved and the relationship. These authors signpost their conceptual or textual frameworks as far as they understand them , and cite each of their sources—even if in miniscule Greek in an enigmatic endnote.
In one case, he leaves us with an unidentified translation of an unidentified Baudelaire poem Throughout this book, de Sousa opts for a wry rhetoric that elides his role, rather than showing the reader what it is to think philosophically about eros. These brief aides, combined with his arch and omniscient tone, suggest that such approaches have no place in a real discussion about passionate love.
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Augustine or Kalidasa—authors with equally influential things to say about the strange experience of eros , limerence, and lust. However, if the reader can lower her hackles and set aside her objections, she will find a tidy path through an otherwise swampy set of concepts. And—even more rare—this neat conceptual approach appeals just as much to the reader who is in love and the reader who is studying it.
Professor de Sousa provides both with a new set of tools—to consider their beloved, or their love, or their understanding of it.
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