Desire In The Bhagavad-Gita And The Symposium

Especially within a society such as ours, which distorts love into lust, the ability to recognize and display the gift of love is essential. Selfish love, which is so inherent to humanity, inhibits God from acting in our lives, blinding us from experiencing His presence and eternal joy. It is so easy to look for pleasure and love in self satisfaction. However, the path to lasting happiness is not found through instant gratifications, but in the grueling practice of living a life full of

Love is unique in its striking ability to be a driving force in dictating interpersonal relationships. It patterns behavior and orients individuals towards their distinct, unique attractions. According to Velleman, love penetrates deeper than one’s qualities; it extends to one’s rational will, or the essence of a person. To him, though love appears to have particularity, it is also a moral emotion. Kolodny subscribes to the relationship theory, asserting that an ongoing, interpersonal, and historical relationship with a relative is a part of the reason for love. In Kolodny’s view, the existence of the true self is irrelevant, as is the morality of love. Both Velleman and Kolodny disprove the quality theory; however, their perceptions of love and its morality differ. I believe that Kolodny is correct in his view that morality is irrelevant to love and that there must be factual reasons for love. Although it is enticing to believe that one is attracted to the essence of another, the essence is not motivation enough for love. The relationship theory takes into account the motivation needed to love a particular person from a historical, interpersonal, and ongoing perspective.

The quest towards developing the ideal human character is sought after in both the Bhagavad-Gita and Confucius’ The Analects. In the Bhagavad Gita, the concept of sacred duty is prevalent throughout the text, as the warrior-prince Arjuna faces a moral dilemma throughout the story. In Confucius’ The Analects, filial piety is a virtue which impacts an individual’s character in relation to the Confucian religion. Sacred duty within the Gita requires the protection of one’s dharma, which is defined as the religious and moral law that manages an individual’s actions. Within Confucian thought, filial piety is a virtue of respect for one’s elders, ancestors, and parents within a community. Despite the differences between the contextual meanings of developing the ideal human, both the Bhagavad Gita and The Analects utilize their teachings towards developing ideal human character within the themes of sacred duty and filial piety with the goal of establishing a set of communal ethics to be maintained through different caste systems, essentially protecting the existing social structure. To argue this claim, I will begin by analyzing the similar intentions of deviating from selfish actions and thoughts to develop ideal human character. I will then express how the nature of this character leads towards the development of one’s sacred duty and filial piety. I will then connect these two ideas to show how together they work to develop a communal set of ethics aimed at maintaining order

Could killing but not being emotionally attached solve a conflict? In The Bhagavad Gita, Krishna encourages Arjuna to kill and not be attached. He says, “If you are killed, you win heaven; if you triumph, you enjoy the earth; therefore, Arjuna, stand up and resolved to fight the battle.” The path of my own teachings has three important instructions: moral precepts, no killing; mental concentration, breath-control meditation; and wisdom, the knowledge of knowing there is no self. Instead of killing, we need to be merciful and kind to others. “No man who does not love himself could love others.” Every creature has a life so we need to appreciate and respect them instead of killing them.

Love is a powerful emotion that every human being has experience at least once in their life. There are numerous connotations that refer to this emotion, but there is only one kind of love that can make a person change completely in unexpected ways. It is the kind of love that consumes the soul and everything within. Mixed with excitement, adventure, heartbreak, happiness and joy; it is a big ball of feelings, all concentrated in one simple, yet extremely complicated necessity to have, protect, please and give all of oneself to that one person. In certain occasions, love can grow very intense and, consequently,

Love is exclusive between the loved and lover because humans tend to prioritize love above all else in the world as it leads to fulfillment. For the beginning of my paper, I intend to compare two useful arguments from Aristophanes and Socrates that transpired in Plato’s The Symposium as their ideas apply to the exclusivity of love. Additionally, my paper will contain my reflection on love through examining the importance of love to human flourishing, perfect and imperfect loves, what and who love is properly for, the relationship between love and beauty, and the relationship between love and desire in order to further comprehend the encompassing relationship between love and exclusivity.

One of the overarching themes that spanned over the many books we read over the semester, was the nature of love and the search for meaning. Love is an inherent aspect of humanity, and while it is an often inexplicable and complex sentiment, it is intrinsically connected with mankind's search for meaning in life. Love often leads a person in directions that they do not expect, and this is obvious in the very different applications of love in different books. However, one common idea about the relationship between love, suffering, and wisdom, can be argued for based off the ancient texts that we read. In The Epic of Gilgamesh, Antigone, and The Tale of Genji, love is used as a vehicle for wisdom through suffering and loss.

The human idea of love is quite possibly the most misunderstood in today’s society. Love can be between a man and woman, mother/father and their kids, or even really good friends. However, these relationships of love go through many interactions and stages to start and progress. Many psychological events must occur and be worked through in order to be successful. All relationships must endure the five perspectives of human behavior. These perspectives are biological, learning, social and cultural, cognitive, and psychodynamic influences.

Love can be whatever one makes it out to be. From basic science to a complex philosophical or mystical idea. A person’s own unique experiences with love make it a concept that is so widely perceived and interpreted. Throughout her piece, Selections from Love 2.0 Barbara Fredrickson tries to broaden her audience’s understanding to a new idea of love. Overall, she claims that love is a biological need. The claim that longevity and quality of life might have lots to do with not only ‘clean air and nutritious food’ but also ‘your supply of love’ are accurate to a certain extent. A constant supply of love is needed for a better quality of life but it is not necessarily needed to live a long life. If the claim is taken to be true, then a weak supply of love would result in a person just existing and not living life to their fullest or connecting to other human beings; therefore, they would be incomplete without it.

Love is defined as the intense feeling of deep affection. In the play, Romeo and Juliet written by William Shakespeare, the attraction between the two protagonists, Romeo and Juliet, does not factually classify as true love. Meanwhile, lust is a concept in which is commonly mistaken for love, which is very apparent throughout this classic “love story” of Romeo and Juliet. While others could debate that Romeo and Juliet’s love, was love at first sight, it is debateable that their feelings towards one another were pure lust. Romeo and Juliet are too immature to fully understand the concept of love as they are too young and hormone-driven, they were both in search for escapism from their present troubles, and they had an excessive amount of

Love is said to be the greatest human experience in which mankind are privilege to partake in. To love can be a wondrous experience filling life with bliss and other strong emotions. Some people believe to love is to be alive and be able to see the good in the world and others. The purpose of this paper is to examine and find a better understanding of what is love, to explore what people believe love to be, and what lies surround the perception of love and to explore and expose what the meaning true love is or at the very least the authors understanding of the perception of love. In addition to exploring the concept, deception and the truth of love,

While people are often able to identify when they feel the emotion love, love itself seems to defy definition.  In her polemic “Against Love”, Laura Kipnis argues that love cannot exist as traditional expressions of love such as marriage, monogamy, and mutuality.  However, in her argument, she defines love incorrectly by equating love to expressions of love. This definition lacks a component essential to understanding the abstract concept of love: emotion. Recognizing love as emotion helps us realize that, contrary to Kipnis’ argument love by nature transcends all expressions of love. Love is subjective and exists in any and all forms. In her argument that love cannot survive as conventional expressions of love, Kipnis ignores the nature of love as emotion in favor of equating love to different expressions of love. Love is a force which exists above expressions of love; a true understanding of love can only come from an assessment of how individuals, not societies, respond to the emotion.

Whether it is hope for a better position in society, or hope for a lover's companionship, the attachment to desire ignores the eventual reality of impermanence. Death assures our mandatory individuality. Though we may accumulate relationships and material possessions throughout the course of our earthly life, we are nonetheless subordinate to the limits of time.

We only call a certain category of those in love, lovers (Symposium 7) and in contrast with what Aristophanes had said about lovers being in search of their other half, Diotima argues that lovers love what is good. After all, the aim of loving beautiful and good things, of course, is to possess them, because the possession of beautiful and good things is wisdom and with wisdom comes happiness and happiness is deep-down what everyone is ultimately in pursuit of.

In M. Scott Peck’s work, The Road Less Traveled, he says “Love is too large, too deep ever to be truly understood or measured or limited within the framework of words” (81). He also seeks to define love as “The will to extend one's self for the purpose of nurturing one's own or another's personal growth” (81). For Peck, he recognizes that the nature of love is so mysterious that a true satisfactory definition of love has yet to be created and suspects his own definition to be inadequate. He also recognizes that love is categorically vast in that it is divided into eros, philia, agape, and others.