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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.
This is similar to those friendships based on the pleasure that is derived from the other's company, which is not a pleasure enjoyed for whom the other person is in himself, but in the flow of pleasure from his actions or humour.
The first condition for the highest form of Aristotelian love is that a man loves himself.
This article examines the nature of love and some of the ethical and political ramifications. ” generates a host of issues: love is an abstract noun which means for some it is a word unattached to anything real or sensible, that is all; for others, it is a means by which our being—our self and its world—are irrevocably affected once we are ‘touched by love’; some have sought to analyze it, others have preferred to leave it in the realm of the ineffable.
Yet it is undeniable that love plays an enormous and unavoidable role in our several cultures; we find it discussed in song, film, and novels—humorously or seriously; it is a constant theme of maturing life and a vibrant theme for youth.
Accordingly, the physical love of an object, an idea, or a person in itself is not a proper form of love, love being a reflection of that part of the object, idea, or person, that partakes in Ideal beauty.
In contrast to the desiring and passionate yearning of , Book VIII, for the agent's sake or for the other's own sake.This implies that love has a "nature," a proposition that some may oppose arguing that love is conceptually irrational, in the sense that it cannot be described in rational or meaningful propositions.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 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.In English, the word "love," which is derived from Germanic forms of the Sanskrit 249E: "he who loves the beautiful is called a lover because he partakes of it." Trans. The Platonic-Socratic position maintains that the love we generate for beauty on this earth can never be truly satisfied until we die; but in the meantime we should aspire beyond the particular stimulating image in front of us to the contemplation of beauty in itself.The implication of the Platonic theory of is that ideal beauty, which is reflected in the particular images of beauty we find, becomes interchangeable across people and things, ideas, and art: to love is to love the Platonic form of beauty-not a particular individual, but the element they posses of true (Ideal) beauty.Without an egoistic basis, he cannot extend sympathy and affection to others (, IX.8).Such self-love is not hedonistic, or glorified, depending on the pursuit of immediate pleasures or the adulation of the crowd, it is instead a reflection of his pursuit of the noble and virtuous, which culminate in the pursuit of the reflective life.Nonetheless, the command also entails an egalitarian love-hence the Christian code to "love thy enemies" (Matthew -45).Such love transcends any perfectionist or aristocratic notions that some are (or should be) more loveable than others. However, loving one's neighbor impartially (James 2:9) invokes serious ethical concerns, especially if the neighbor ostensibly does not warrant love.