The Is The Sacred Purity Of Love 's Innocence

Love should be born and live in fields, just like wild flowers. Love needs to be nurtured by water, with no concern about where and when the next rainfall will take place. Love needs to allow nature to take its course and trust in the sustenance that its surrounding provides. However, love refuses to take the easy path. Instead, love decides to live in kitchens alongside irritated cooks, dirty walls and screaming infants with impatient mothers. Clearly, love would be better off without concerns, growing in a field like an iris, patiently waiting for the next rainfall. However, love chooses to exist in chaotic environments filled with discontent and discord.

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 idea of universal love is one that is prevalent in the media. With the news filled with grim stories and horror many people are calling to the idea of loving everyone. Tensions are high concerning race relations, gender discrimination, and sexual orientation. Many in the general public are calling for humanity to embrace humanity. Many in the general public are asking “why we can’t just love one another”? Stephen T. Asma tackles this idea of love in his article published in the New York Times. Asma discusses two different ideas about universal love before offering his own take on the subject. Just as Asma states, universal love is a myth and closer personal relationships should be favored.

Ever since the beginning of time, love has played an enormous role among humans. Everyone feels a need to love and to be loved. Some attempt to fill this yearning with activities and possessions that will not satisfy – with activities in which they should not participate and possessions they should not own. In Andrew Marvell’s poem, “To His Coy Mistress,” the speaker encounters an emotion some would call love but fits better under the designation of lust for a woman. In contrast, the speaker of Robert Herrick’s poem, “To the Virgins, to Make Much of Time,” urges virgins to marry, to make a lasting commitment in which love plays a

Love exists in the short story “The Bear Came Over the Mountain” by Alice Munro and in the short story “What We Talk About When We Talk About Love” by Raymond Carver. in Munro’s short story the plot is that of a mentally ill wife, Fiona, who falls in love with another patient while her husband still tries to hang on to their old love. Her husband eventually wants to have an affair with the wife of the man his wife is having an affair with. Their love changed because of their circumstances due to ill health. Carver’s story discusses the different definitions of love due to the type and quality of relationships; everyone has a different definition. Love also exists all over the world within different environments and cultures. The concept of love depends upon the environment in which it inhabits. Love is dependent on the life of the people in love and it also depends on their current environment. Nature and nurture are also huge factors into the development and process of love. What nature and nurture mean is whether it is due to how the person lives and acts along with their personality compared to whether it’s all in their genetics beforehand. Love is more on the nurture side instead of the nature side of human experience.

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.

People are searching for love throughout their lives reflecting that everything they do must reach a happy ending and that they can find what they are looking for in order to continue their lives with a fulfilled desire and power. At this point some of these individuals start a new life with a new partner or better half, who loves and gives everything that they have to the other partner who is missing. Unfortunately, some people fail to find their partners or when they do find them, the relationship is not successful thus causing psychological pain. There is Power that can make two individuals meld into one, to be looked upon as one both by themselves as well as by others.

Laura Kipnis’s “Against Love”, and Raymond Carver’s “What We Talk about When We Talk about Love” ,brings up the issue of what is the definition of love and is love what we think it is. Love has changed in comparison to what it once was, and we now loosely use the term, but what does it truly mean, and why do we buy in to it. Kipnis’s essay develops the idea that this “mature love” is when someone can love and be loved, and she takes the position that this does not happen. Although Kipnis believes mature love is neither a realistic expectation nor a good thing to have, I claim that the idea of mature love is not bogus, because even though it is rare to find, and may even take a few tries, I believe it is possible for people to have this mature love. Unlike Kipnis too, I believe mature love can take on different forms, and doesn’t have to just be so black and white like Kipnis explains it as.

As the author explains the desire of love she states, “ We use the word love in such a sloppy way that it can mean almost nothing or absolutely

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.

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 this way, the nature of Love is hermaphroditic, not in the sense that it hasn’t escaped the uroboric stage development with an undeveloped germ-like ego floating in a vast sea of unconsciousness; but rather that this god, this spirit, this being marks a true return of the fundamental unity the uroboros represents. Through its conscious will Love seeks to attain the fullness ardently desired by its unconscious, willfully ignorant that any beauty or wisdom it holds will slip away the second he grasps for a second handful.

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.

The modern concept of love owes a great deal to the Humanist tradition of the Renaissance. The humanists focused on perfection and exaltation of this life as opposed to the afterlife. In Tristan and Iseult the seeds of Renaissance love are present in the Middle Ages. To the modern eye, it is a mystery how the period of the Middle Ages produced the seeds of the diametrically opposite Renaissance. Yet it is necessary to understand this transformation if one is to fully comprehend the forces that helped produce the modern consciousness. Courtly Love is a transitional concept that emerged in the Middle Ages. It is transitional because it emerged early and acknowledges God as the creator of love,