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In an age which is supposedly experiencing a sexual revolution, a volume of thoughtful essays on eros is not only not out of place but perhaps is a positive contribution to the understanding of contempor ary man. It was the conviction of the editors that the scientific view of sexuality, as promoted in such valuable studies as those conducted by Masters and Johnson, needed considerable supplement and per spective. The perspective is here furnished by writers from both Europe and America, authors from various fields, such as philosophy, psychology, and even musicology, all of whom are united, in that their approach to the problem of eros is phenomenologically oriented. At first it might well seem strange that musicology would have much to say about eros. It is true, musicology has been the "science" of music, at least in intent. Yet in a larger view of the discipline, philo sophical and aesthetic problems are also important to it, and this particularly if we agree with Enzo Paci, that our very culture depends on eros. Surely musical culture, as pointed out by Kierkegaard, is the embodiment of what western civilization has known as sensuality; and Mozart's Don Giovanni is its incarnation. On the surface it is easier for us to grasp the work of the philosopher in this area; and, of course, one expects the psychologist to deal with sexuality more explicitly than anyone else.
In an age which is supposedly experiencing a sexual revolution, a volume of thoughtful essays on eros is not only not out of place but perhaps is a positive contribution to the understanding of contempor ary man. It was the conviction of the editors that the scientific view of sexuality, as promoted in such valuable studies as those conducted by Masters and Johnson, needed considerable supplement and per spective. The perspective is here furnished by writers from both Europe and America, authors from various fields, such as philosophy, psychology, and even musicology, all of whom are united, in that their approach to the problem of eros is phenomenologically oriented. At first it might well seem strange that musicology would have much to say about eros. It is true, musicology has been the "science" of music, at least in intent. Yet in a larger view of the discipline, philo sophical and aesthetic problems are also important to it, and this particularly if we agree with Enzo Paci, that our very culture depends on eros. Surely musical culture, as pointed out by Kierkegaard, is the embodiment of what western civilization has known as sensuality; and Mozart's Don Giovanni is its incarnation. On the surface it is easier for us to grasp the work of the philosopher in this area; and, of course, one expects the psychologist to deal with sexuality more explicitly than anyone else.
In Facets of Eros, David Sobelman, an award-winning writer of documentaries, explores the early drawings of Canadian artist Claire Wilks, their presciently feminist visual vocabulary. He does so by looking at the drawings--so open in their sexuality, so puzzling in their vision of motherhood, so sensually affirming in their engagement with death in the Shoah camps--through the lens of that ancient figure Eros, as first discussed by Plato. This is a startling, original approach to a startling, original artist, the meta-portrait of a singular woman who expressed the world she saw around her with her hands.
Two innovative spiritual teachers show how to use desire and passion—eros—as a gateway to realizing our fullest potential What do desire and passion have to do with our spiritual journey? According to A. H. Almaas and Karen Johnson, they are an essential part of it. Conventional wisdom cautions that desire and passion are opposed to the spiritual path—that engaging in desire will take you more into the world, into egoic life. And for most people, that is exactly what happens. We naturally tend to experience wanting in a self-centered way. The Power of Divine Eros challenges the view that the divine and the erotic are separate. When we open to the energy, aliveness, spontaneity, and zest of erotic love, we will find it inseparable from the realm of the holy and sacred. When this is understood, desire and passion become a gateway to wholeness and to realizing our full potential. Through guided exercises, the authors reveal how our relationships become opportunities on the spiritual journey to express ourselves authentically, to relate with openness, and to discover dynamic inner realms with another person. Through embodying the energy of eros, each of us can learn to be fully real and alive in all of our interactions.
Daily life in ancient Egypt was saturated with eroticism and much influenced by cult and magic as well. Ancient Egyptian religion, with its variety of gods living, feeling, and reacting much like mortals, is a valuable index of human lifestyles of the day. This text addresses selected facets of the erotic concepts and practices of the ancient Egyptians, as recorded in art and literature; it also describes some recent archaeological discoveries.
"Love is not my motivation; it is my state of being. You cannot tempt me with the promise of your scraps when I feed myself." If aromantic people primarily desire friendship or nonromantic partnerships over romance, then how can they practice any recognized form of non-monogamy? And polyamory the practice of having multiple intimate, loving relationships is just for romantic people, right? The truth is, being aromantic or asexual usually means there's an emphasis on friendship, which is inherently non-monogamous. Being aromantic means loving a bit differently, but in ways that matter just as much. Knowledge about these experiences and identities can help with clarifying relationship needs, bringing up new possibilities and better choices for relationship format ion, and for turning friendship into something more than a simple throwaway stand in for some potential romantic partner. Communities built on friendship rather than competition (and let s face it, competitiveness is usually encouraged when it comes to romance) would be more cohesive, less prone to the power dynamics that lead to systemic abuse, and can actually cultivate true agency. There are plenty of books out there already for straight, white, romantic folks. This is the book Black queer aros never got.
Rodin’s erotic depictions of women in drawings, sculptures, plasters, bronzes, and marbles The theme of the erotic is ever present in the work of August Rodin, both in his sculptures and in his many drawings. Throughout his career, he depicted sexual desire in all its facets, in every mood from delicate innocence to frank intensity, bearing witness to an endless fascination with the flesh and a love of the female form. Taking a chronological path through Rodin's career, this is an intimate approach to the many faces of sex and sensuality in his body of work and in the society within which his art was forged, from mythological portrayals of passion to the context of contemporary erotic literature. The topics featured include his relationships with women, his friendships with poets and artists, and the controversy that his sculptures caused in the late nineteenth and early twentieth centuries, when French society was marked by a hypocritical disparity between public morals and private desires. In a 1916 interview, Rodin spoke out against his critics: "They protest against the immorality of my work, they criticize me for loving women…. But they are incapable of understanding what I do." This witty and insightful book, packed with beautiful images, will shed new light on this intriguing aspect of the artist's world and his skill at capturing the fleeting nature of pleasure in timeless art.
It is a widespread prejudice of modern, scientific society that "magic" is merely a ludicrous amalgam of recipes and methods derived from primitive and erroneous notions about nature. Eros and Magic in the Renaissance challenges this view, providing an in-depth scholarly explanation of the workings of magic and showing that magic continues to exist in an altered form even today. Renaissance magic, according to Ioan Couliano, was a scientifically plausible attempt to manipulate individuals and groups based on a knowledge of motivations, particularly erotic motivations. Its key principle was that everyone (and in a sense everything) could be influenced by appeal to sexual desire. In addition, the magician relied on a profound knowledge of the art of memory to manipulate the imaginations of his subjects. In these respects, Couliano suggests, magic is the precursor of the modern psychological and sociological sciences, and the magician is the distant ancestor of the psychoanalyst and the advertising and publicity agent. In the course of his study, Couliano examines in detail the ideas of such writers as Giordano Bruno, Marsilio Ficino, and Pico della Mirandola and illuminates many aspects of Renaissance culture, including heresy, medicine, astrology, alchemy, courtly love, the influence of classical mythology, and even the role of fashion in clothing. Just as science gives the present age its ruling myth, so magic gave a ruling myth to the Renaissance. Because magic relied upon the use of images, and images were repressed and banned in the Reformation and subsequent history, magic was replaced by exact science and modern technology and eventually forgotten. Couliano's remarkable scholarship helps us to recover much of its original significance and will interest a wide audience in the humanities and social sciences.
Love Volume 1, Number 2, June 2012 Edited by David Matzko McCarthy and Joshua P. Hochschild Love: A Thomistic Analysis Diane Fritz Cates Movements of Love: A Thomistic Perspective on Eros and Agape William C. Mattison III Love and Poverty: Dorothy Day's Twofold Diakonia Margaret R. Pfeil What's Love Got to Do With It? Situating a Theological Virtue in the Practice of Medicine Brian E. Volck Adoption and the Goods of Birth Holly Taylor Coolman Natural Law and the Language of Love Charles Pinchas and David Matzko McCarthy Review Essay: Love and Recent Developments in Moral Theology Bernard V. Brady