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Eros and Polis examines how and why Greek theorists treated political passions as erotic. Because of the tiny size of ancient Greek cities, contemporary theory and ideology could conceive of entire communities based on desire. A recurrent aspiration was to transform the polity into one great household that would bind the citizens together through ties of mutual affection. In this study, Paul Ludwig evaluates sexuality, love and civic friendship as sources of political attachment and as bonds of political association. Studying the ancient view of eros recovers a way of looking at political phenomena that provides a bridge, missing in modern thought, between the private and public spheres, between erotic love and civic commitment. Ludwig's study thus has important implications for the theoretical foundations of community.
Tauber, a leading figure in history and philosophy of science, offers a unique autobiographical overview of how science as a discipline of thought has been characterized by philosophers and historians over the past century. He frames his account through science’s – and his own personal – quest for explanatory certainty. During the 20th century, that goal was displaced by the probabilistic epistemologies required to characterize complex systems, whether in physics, biology, economics, or the social sciences. This “triumph of uncertainty” is the inevitable outcome of irreducible chance and indeterminate causality. And beyond these epistemological limits, the interpretative faculties of the individual scientist (what Michael Polanyi called the “personal” and the “tacit”) invariably affects how data are understood. Whereas positivism had claimed radical objectivity, post-positivists have identified how a web of non-epistemic values and social forces profoundly influence the production of knowledge. Tauber presents a case study of these claims by showing how immunology has incorporated extra-curricular social elements in its theoretical development and how these in turn have influenced interpretive problems swirling around biological identity, individuality, and cognition. The correspondence between contemporary immunology and cultural notions of selfhood are strong and striking. Just as uncertainty haunts science, so too does it hover over current constructions of personal identity, self knowledge, and moral agency. Across the chasm of uncertainty, science and selfhood speak.
Recent years have witnessed an astonishing cultural and legal shift when it comes to homosexuality and same-sex marriage. Many Christians see these changes as a defeat for Christian values, often painting Christian opponents as sell-outs to secular culture. But can there be a genuinely Christian case for same-sex marriage? This book makes that case. While sensitive to scriptural issues, it focuses on a question that cannot be answered by Scripture alone: What does love for our gay and lesbian neighbors demand? This question calls us to pair theological, philosophical, and scriptural reflection with something else: attention to gay and lesbian lives. We must attend to the psychological research and, more importantly, to the stories our gay and lesbian neighbors tell us about themselves and their experience. Love does not permit us to plug our ears with Bible verses. While this book argues that Christian love calls us to make same-sex marriage available, the deeper conclusion is that Christian values prevail when we wrestle with these questions in a spirit of love: love for those with whom we disagree, and love for those most affected by the decisions we reach.
Predicated upon the towers of collapse, while T.S. Eliot, the representative modernist, in order to re-construct his culture out of the debris of its imperialist past, concluded his Waste Land (1922) by looking Eastward, into the all-pervading “shantih” of the Brihadaranyaka Upanishad, Kahlil Gibran, a Lebanese American, authored The Prophet (1923) to deconstruct such enterprise and retrieve a culture that was swirling in-between Darwinian metaphors and Nietzschean Nihilism. He who was exterior to the ‘omnipotent definitions’ of the West, saw in “Beauty” the “eternity gazing at itself in a mirror.” So, to him, “you are eternity and you are the mirror.” This book is a reading of Kahlil Gibran's life and works: his life as a text and his works as the terrains of a never-ending journey. It opens up those fissures and ruptures that make Gibran and his writings relevant vis-á-vis the socio-political, cultural and religious urgencies that the world is grappling with today. Often misconstrued as a mystic or an Oriental Wise Man, Gibran dwells in an amorphous placeless-ness within the academic space and outside of it. “Forerunner” in its own way, this book, by unfolding the process of 'reading' as a mode of travelling, subverts such stereotypes and tries to reveal to the readers that 'outlandish' lonely intellectual who, through his works, fashioned a self and a land ‘out of place’, rather in a ‘non-place’, for dismantling and up-setting monolithic cultures and their decadent notions.
The Tears of Eros is the culmination of Georges Bataille's inquiries into the relationship between violence and the sacred. Taking up such figures as Giles de Rais, Erzebet Bathory, the Marquis de Sade, El Greco, Gustave Moreau, Andre Breton, Voodoo practitioners, and Chinese torture victims, Bataille reveals their common obsession: death. This essay, illustrated with artwork from every era, was developed out of ideas explored in Erotism: Death and Sexuality and Prehistoric Painting: Lascaux or the Birth of Art. In it Bataille examines death--the ""little death"" that follows sexual climax, the proximate death in sadomasochistic practices, and death as part of religious ritual and sacrifice. Georges Bataille was born in Billom, France, in 1897. He was a librarian by profession. Also a philosopher, novelist, and critic he was founder of the College of Sociology. In 1959, Bataille began The Tears of Eros, and it was completed in 1961, his final work. Bataille died in 1962.
[V.23] The second part of Henry the Fourth. 1940.--[v.24-25] The sonnets. 1924.--[v.26] Troilus and Cressida. 1953.--[v.27] The life and death of King Richard the Second. 1955.
It is often claimed that the kind of love that is variously deemed 'romantic' or 'true' did not exist in antiquity. Yet, ancient literature abounds with stories that seem to adhere precisely to this kind of love. This volume focuses on such literature and the concepts of love it espouses. The volume differs from and challenges much existing classical scholarship which has traditionally privileged the theme of sex over love and prose-genres over those of poetry. By conversely focusing on love and poetry, the present volume freshly explores central poets in ancient literature, such Homer, Sappho, Terence, Catullus, Virgil, Horace and Ovid, alongside less canonized, such as the anonymous poet of The Lament for Bion, Philodemus and Sulpicia. The chapters, which are written by world-leading as well as younger scholars, reveal that Greek and Latin concepts of love seem interconnected, that such love is as relevant for hetero- as homoerotic couples, and that such ideas of love follow the mainstream of poetry throughout antiquity. In addition to the general reader interested in the history of love, this volume is relevant for students and scholars of the ancient world and the poetic tradition.