An approach to Platonic love, contrast of modern love
The man, cluster of thoughts, experiences and stories, allows, through himself, society finds objects or ideas, which serve him, in some way, as a model or form of scaffolding, to build a more exact idea of his actionsand live, as an innate reflection of the conceptual and mood successions of being and existence, and furrowed by the pseudo metaphysical influence of the world in which it transits unpolluted. It is in this sense that thinkers like Plato, Aristotle, Kant, Hegel and others have left in their writings some approaches to these forms and the concepts that will guide this reflection;First, the beautiful and, then, the ugly, which will be located, as is inevitable, in the collection of man as something that is present and with what they need to learn to live.
It is understood that society itself, with the passing of the times throughout history, has been vitiated by realities that tarnish its essence, otherwise, it is the behavioral impact of the world that influence the criteria of man and, it allows us to always act in one way or another for good, or in other cases, for worse. Understanding man as a subject who acts according to the moments would be to enslave it, even more, it would be to encode him at a mere particular moment. And it is the man in any case, a mirror, which not only reflects what in itself, but also transmits what you have learned from others.
On the other hand, it will be consequently, in the relationship between the beloved and the lover, the one that allows us to understand, what you want to expose about the beautiful and the ugly. Therefore, when talking about the beautiful, the ugly should be addressed as opposed to this same, and thus its perception, it has been hindered, has fallen into a consumerist ideal and stereotypeAn individual looks based on his external appearance.
Approaching the essence of man entails, not only to appreciate his ways of acting, living and relating, but also leads to considering what is not perceived at first glance: his thought. And it is, only through this, that man, as an object of study, will become the basis so that, throughout history, different thinkers, in this case philosophers, have it as a source of knowledge and knowledge andlearning. And, to present the beautiful as an innate concept in man, is to bring it closer to a universal way of conceiving in this an ancient ideal, in opposition to a modern and material one.
Understanding the beautiful in a Platonic sense is to shape, humanity to the relationship of profane love that lives between the beloved and the lover, as a substantial and contant, where I allow to conceive the idea of absolute, perfect beauty, that is not volatilized andremains in its pure state of being. It is through this relationship that the beautiful will be understood, as a search for harmony, contemplation and not as a way of finding what, in its simple reality, pleases or fits.
In a current sense, of present time, humanity becomes dirty and is aware that the person in effect simply contemplates in vain and pejorative forms the beautiful, and that, at first glance, only the skeleton and what in its reality mattersIt forms it. In other words, for man it does not matter beyond what is "good and excellent", starting from there, it will be understood that the dehumanization of man, by virtue of banal contemplations, is increasingly palpable and conscious,because in its most important forms it has lost value and sensitivity, forgetting in its entirety, the importance of being in beautiful, thus harmonizing its essence in love and its relationships. In this sense, we will understand that profane love falls into disuse, because it is simply preserved in it, the most tiny, minimum and ridiculous forms of beauty;In other words, as we expressed in lines, it falls into a pejorative and banal idea, thus making it a simple fashion of the aesthetic concept of beauty and not of the beautiful, giving way to a strong criticism of those detractors who judge this innatural thislove.
For such reasons, this approach to the non -contemplative forms of the beautiful will open to understand what Kant calls "material judgment", as the unfinished form of man, in which he values his fellow men as aesthetic, value and not objects of value and notas perfect and worthy of contemplation. Well, falling into the previous trial, is to trigger a reason for materiality in man, where the ideal that seeks good in the important, the beautiful, the other, disappears. Well, one without reason, in another sense, it seizes a material ignorance of things, preventing valuable judgments, of the beautiful in itself, as something that is within man, soul, and not outside of this, his body andThe things of the world.
In this sense and according to the aforementioned, it is allowed to understand from the Platonic conception the love of the beautiful, to everything that inspires perfection and delivery by the other. Alejandro, the materialistic form of man, to appreciate the bodies, things and find in them an ephemeral beauty. In this way, he is the man who starts from the eternal Eros and contemplates, in this, multiple realities, those that as we see in the banquet, take a double part, conceiving in itself, the universal form of the being of man, miserable anddivine.
… He is always poor, and far from being delicate and beautiful, as the majority believes, it is, rather, hard and dry, barefoot and homeless, he always sleeps on the floor and discovered, he goes to the weather on the doors and the doors andEdge of the roads, always inseparable companion of indigence for having the nature of his mother. But, on the other hand, according to the nature of his father, he is on the stalking of the beautiful and the good;He is brave, bold and active, skilled hunter, always urging some plot, avid of wisdom and rich in resources, a lover of knowledge throughout his life, a formidable magician, sorcerer and sophist (Plato 101). (203 d)
Being, from the Platonic conception and consistent with the supreme vision and material of the aesthetics that conceives in the core of its instinct, is vitiated as far as objective, this is enhanced if we allow ourselves to contemplate the form and function when it entersmatching the formidable and sublime dynamics of the lover and the beloved. As the subjectivity of the soul is alienated to the masterful lathe of the understanding of the beautiful, impregnating, in this way, the panorama that is generated to the groove of a look at the eros. And in succession to the thread of ideas, pointing to the inexorability of the decline of being, instantly in which its matter, typical of its deadly and finite condition, which is affected by organic, natural and unappealable metamorphosis, becomes aVictim more of the unavoidable time, thus survives the transcendence of the soul, beyond the vivid image that translates into the ephemeral mortality present from which the being will not be able to escape.
And, if in this way, it is understood as a divine precept to influence eros, almost imperative, on the soul above the body, which pursues incessant, assiduous to the intrinsic truth, rather than the accident of the succession of external eventsand reasonable, the desires that are born in the most remote of the perishable human essence, and that, depending on the preponderance of the same, they insistently seek, the so longed for stability that the physical-mortal body is unable to promise without failing in thecompliance with such assertions, given the nature of its composition to which it is chained. Although, much of this is concerned with the perception of beautiful from the futility of the visible over the intangible, the lover, in absolute hedonistic fullness, finds greater delight in the permanence of the ethereal of the beloved, erecting a more linkBeyond the understandable in dimensionally mortal, intimate and irrevocable terms, which links the soul to be, in a sample of the character of beauty that resonates and affects greater and substantial significance.
Being the lover and the beloved, specifically subject to the need for hedonism, be it a spiritual journey with different materials that are interwoven to form the path that leads to the satisfaction of profane, pure and unmarcessible desire, which crek which primary instinct rooted in thePersonification of the beautiful in the present similarity, projected towards the beloved, immaculate and unfathomable, reveals as an impartial truth the natural vice of being towards the resemblance, that with which it can and intends to establish a union. Thus, the superficial supremacy of a beauty stained by the scarce and null understanding of the hermetic substance lies in the familiar and recognizable, typical of parity between the lover and the beloved, which is not confined to the interactions of the carnal plane but, therefore, to the subjects within a reality distorted by the insult of prejudice in the pure state of collective consciousness, which is only able to observe from the outer angle, with avid and perverse eyes, the sublime dance that is starred,Unique and only, for the profane love unable to be appreciated beyond the lover and the beloved united in soul, but no less lucid and glowing.
However, starting from understanding towards eros that allows usbe without giving rise to the dehumanization of the high self-perception that repeats endless opportunities in the mind of the same. The assertions that are revealed to us by furrowing the notion that is engendered within the comprehension direct to the absolute will or, sometimes, partially and even relative of humanity suggest, not discreetly, that the motivation and the posterior flank of desirepressing, summarized accounts, it is only pleased in good. Falling in knowledge of this as palpable reality leads, indelible, to observe the stone, intrinsic and constant, of the stability that is implicitly sworn by the illion of the good experienced by being;The perpetual possession of the excite.
And since, the impaired sense of the subject is specifying the indefinite prolongation of the east good, depending on and in fullness of its character, which to be mundane and imprisoned of its most primary instincts comeback at the beginning of time, projects its dread to oblivion to oblivion in oblivionThe relentless search for eternity itself, or consequentThe beautiful banal of the present world and appealing to a beauty that transcends infinitely, since its foundation has been prepared from a space, not physical that, furrow of vulnerability, has given itself the opportunity, itself, to exalt the virtue of the eros, of the permanent and the finite, consecrating its devotions, one to another, perpetually in the satisfaction of the instinctive and natural need.
But the desires occur in the pure act of love itself. The beauty, prey to the auspicious conjectures of a concordance that exceeds the understanding itself and in turn natural reason, becomes a framework of subjective support, thus abandoning any stroke of superficiality that has been considered previously and without chance to theFreedom of being interpreted by the current individual in the state of his will, but rather conditioned to the external vision than the present world, dirty and affected by the world that has passed and lies, unpacked, in history, offers violent and imposesat will on, without even waiting for it, the man. It is transformed and mutates, sustained by the heartbreaking desire for immortality in it, and the understanding of love as the finding of eternal permanence, although projected in later generations, it can occur so that it attributes its virtue to beauty itself,Not as a thing to cling, but as a constant current flow, in which there is the possibility of transferring the essence in history through generations.
Is then the relationship between the lover and the love?
The platonic thinking or understanding of the dynamics between both beings involved should not be compressed, under the simplistic delays of the conventional structure about eros. The beautiful, and therefore, it is subject to much deeper levels, exceedages. Rather, being sublime, transfigured into an eternity personified in the beloved and the supra sensory connection or connection that cannot be easily taken away, as we have already analyzed above, since, furrowed with the most intimate instincts, deep needs, andPalpable desires, gradually strengthen to convert what for some can be the passing effusivity of external aesthetics, in the sample of inner rapport between both subjects, molded to each other by the projections of the natural, sublime, and volatile being. (Plato) (Banq.206e5).
In certain specific cases, some of those found in the incessant search for this transcendent beauty that is reflected in the non -physical legacy of man, vehemently go to the satisfaction of their impulse through the physical virtue of women, biologically designedTo carry in itself the natural miracle of life, which opens the way to the creation of meaning engendering offspring, as a desperate and, within certain parameters, set by the contingency, collateral effect of the fatality of the same being, which intends toThrough this particular mechanism, generate worth and legacy, which transcends over the natural line of time, and grants the so longedpresent a higher level of relevance for being in question. However, in the use of the understanding of this specific fact, it is not attributed truthfulness to the assumption that can be generated around it at the time of judging it, not only as a natural act, typical of the particular essence subject to the desire of being itself of being, lover or beloved, which concerns him in similar parts, but at the same time opposite, within it, with vehementia that this predisposition towards the desire for eternity, which absorbs the beauty of being in itself, does not have naturalness or lacksof the spontaneous virtue of eros that is engendered as an instinctive seed in the belly of the soul that, eventually, and being propitiated by the characteristic eroticism of such, is fertilized in value and experience, which in turn prepare the path coming to illuminatingof the sublime and absolute fullness of the interdependence that exists between the beloved and the lover. And if we do not allow us to refer to profane love, the virtue and quality of being is reflected in the will of both, satisfying the execution of the desire for transcendence in a property that exceeds the physical legacy, but that is chained to the spiritual permanence of the eternal Eros, in an immaterial plane, subject to subjective understanding, little diversify and, in turn, inconstant based on the expectation that is presented in the lover’s mind and, for such reasons, of the beloved in question, which not only offers, according toThe thought considered, greater carnal and emotional delight than the tangible, but, emphasizing the beautiful of what cannot be wilt or perish victim of the natural condition, is preserved, pure and unalterable, without opening the way to adulteration of such, and that has its impact on what is not explicitly visible. (Plato) (Banq.208E4).
The author’s thought leads us to a journey through the mind of the lover and the beloved, vitiated to his natures, typical of his virtue, and slaves of his deep and instinctive desires;That, within the involuntary perception present in its reality, they conceive the beautiful, the ugly and the sublime truth of being, the rugged process of devotion, whether mutual, or of non -existent reciprocity, as intangible entities, that surround the sensory plane,affecting in the process the material physicist, which cannot be limited or reduced to mere objects of banal and aesthetic judgment, but, going through the conception that may be popularly speaking, of them, cause in being, a more precious,But of equal tone and way, stormy and tortuous, acting based on individual truth and the hidden purposes that unite, for decades, and even more if the eternity of Eros is considered, in ways that exceed the understanding of the worldly mind andfutile.
In order to take a rest of the analysis proposals that have been exposed, it is valid to add the final assertion to the speech: the lover and the beloved are his own gods, the beauty of what is not seen, and the sublimeWhat is expected are, at the end of the day, the ultimate cusp of human glory.
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