Search results for 'amorality' (try it on Scholar)

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  1. Joel Marks (2013). Ethics Without Morals: In Defense of Amorality. Routledge.score: 24.0
    A defense of amorality as both philosophically justified and practicably livable. While in synch with their underlying aim of grounding human existence in a naturalistic metaphysics, this book takes both the new atheism and the mainstream of modern ethical philosophy to task for maintaining a complacent embrace of morality. It advocates instead replacing the language of morality with a language of desire. The book begins with an analysis of what morality is and then argues that the concept is not (...)
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  2. James McBain (2013). Ethics Without Morals: A Defense of Amorality, by Joel Marks. Teaching Philosophy 36 (3):306-310.score: 21.0
  3. Joel Marks (2011). Atheism, Amorality, and Animals. The New York Times.score: 15.0
  4. Brook Ziporyn (2010). Moeller, Hans-Georg, The Moral Fool: A Case for Amorality. Dao: A Journal of Comparative Philosophy 9 (4):481-485.score: 15.0
  5. Klaas J. Kraay (2003). Philo's Argument for Divine Amorality Reconsidered. Hume Studies 29 (2):283-304.score: 15.0
    A central tactic in Philo’s criticism of the design argument is the introduction of several alternative hypotheses, each of which is alleged to explain apparent design at least as well as Cleanthes’ analogical inference to an intelligent designer. In Part VI, Philo proposes that the world “…is an animal, and the Deity is the soul of the world, actuating it, and actuated by it” (DNR 6.3; 171); in Part VII, he suggests that “…it is a palpable and egregious partiality” to (...)
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  6. Eva T. H. Brann (1998). When Does Amorality Become Immorality ? Philosophy and Literature 22 (1):166-170.score: 15.0
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  7. Hilary Sommerlad (2010). Some Reflections on the Amorality of the Market: Correspondent's Report From the United Kingdom. Legal Ethics 13 (1):93-96.score: 15.0
    This article is currently available as a free download on ingentaconnect.
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  8. Michael R. Slater (2010). Review of Hans-Georg Moeller, The Moral Fool: A Case for Amorality. [REVIEW] Notre Dame Philosophical Reviews 2010 (2).score: 15.0
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  9. Ronald D. Milo (1983). Amorality. Mind 92 (368):481-498.score: 15.0
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  10. N. Luhmann (1994). Politicians, Honesty and the Higher Amorality of Politics. Theory, Culture and Society 11 (2):25-36.score: 15.0
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  11. Jerry L. Walls (1990). Hume on Divine Amorality. Religious Studies 26 (2):257 - 266.score: 15.0
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  12. Sommerlad Hilary (2010). Some Reflections on the Amorality of the Market: 'Correspondent's Report From' the United Kingdom. Legal Ethics 13 (1):93.score: 15.0
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  13. Alexander J. Denomy (1945). Fin'amors: The Pure Love of the Troubadours, its Amorality and Possible Source. Mediaeval Studies 7 (1):139-207.score: 15.0
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  14. James Hazelton (2005). The Amorality of Public Corporations. Essays in Philosophy 6 (2):6.score: 15.0
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  15. Myrodes Konstantinides (1984). Amorality Among Plato's Contemporaries. N.Y. Classical Studies Press.score: 15.0
     
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  16. S. Neckel & J. Wolf (1994). The Fascination of Amorality: Luhmann's Theory of Morality and its Resonances Among German Intellectuals. Theory, Culture and Society 11 (2):69-99.score: 15.0
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  17. Geir Sigurðsson (2012). The Moral Fool: A Case for Amorality (Review). Philosophy East and West 62 (2):305-308.score: 15.0
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  18. Hilary Sommerlad (2010). Ethics in Practice UK: Some Reflections on the Amorality of the Market. Legal Ethics 13 (1):93.score: 15.0
     
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  19. M. N. Wexler (2006). Successful Resume Fraud: Conjectures on the Origins of Amorality in the Workplace. Journal of Human Values 12 (2):137-152.score: 15.0
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  20. Joel Marks (2010). An Amoral Manifesto Part I. Philosophy Now (80):30-33.score: 11.0
  21. Joel Marks (2010). An Amoral Manifesto Part II. Philosophy Now (81):23-26.score: 11.0
  22. Yitzhak Melamed (forthcoming). Spinoza's Amor Dei Intellectualis. In Noa Naaman (ed.), Descartes and Spinoza on the Passions. Cambridge University Press.score: 8.0
    The notion of divine love was essential to medieval Christian conceptions of God. Jewish thinkers, though, had a much more ambivalent attitude about this issue. While Maimonides was reluctant to ascribe love, or any other affect, to God, Gersonides and Crescas celebrated God’s love. Though Spinoza is clearly sympathetic to Maimonides’ rejection of divine love as anthropomorphism, he attributes love to God nevertheless, unfolding his notion of amor Dei intellectualis at the conclusion of his Ethics. But is this a legitimate (...)
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  23. Martín Almagro-Gorbea (2012). El rito de la 'triple muerte' en la Hispania Céltica. De Lucano al "Libro de Buen Amor". 'Ilu. Revista de Ciencias de Las Religiones 17:7-39.score: 8.0
    Analysis of two medieval documents on the Celtic rite of the threefold death in Hispania, where hitherto it had been not yet noted. The legend of Santa Marina de Aguas Santas, in Orense, Galicia, is associated with a galaico-lusitanian switch-sauna for initiatic rituals of pre-Roman origin, while the story of the son of the King Alcaraz in the Castillian Libro de Buen Amor (14th century) is a new example of Hispanic Celtic literature, derived from the Arthurian cycle of Merlin, originated (...)
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  24. Rafael Ramón Guerrero (2008). Avicena: sobre el amor. Anales Del Seminario de Historia de la Filosofía 25:243-260.score: 8.0
    El amor ha estado presente en las diversas manifestaciones en que se ha expresado el pensamiento del Islam. Avicena escribió una Epístola sobre el amor, que ha sido considerada como un escrito místico. Una lectura atenta de esta obra muestra que su contenido no es místico ni gnóstico, sino que coincide con las doctrinas filosóficas avicenianas expuestas en otras de sus más importantes obras. Se describe aquí el contenido de esa Epístola.
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  25. María Jesús Mingot Marcilla (2010). El vértigo del Amor Fati: libertad y necesidad en Nietzsche. Revista de Filosofía (Madrid) 35 (1):67-87.score: 8.0
    The aim of this paper is to analyze some basic aspects of Nietzsche’s thought by tracing them back to the idea of Amor Fati, understood as the matrix from which they spring and the keystone to their pattern. The freedom-necessity duality is analyzed, posing the crucial question of why Amor Fati is for Nietzsche a call to radically face the problem of responsibility.
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  26. Ângela Zitzke (2009). Reconciliação Divina, Humana e Planetária: o desafio do amor divino diante da crise existencial humana e ecológica - DOI: 10.5752/p.2175-5841.2009V7N14p62. [REVIEW] Horizonte 7 (14):62-92.score: 8.0
    Reconciliação Divina, Humana e Planetária: o desafio do amor divino diante da crise existencial humana e ecológica (Divine, Human and Planetary reconciliation: the challenge of divine love against the human and ecological existential crisis) Pretende-se, num primeiro momento, fazer um estudo sobre o modelo salvífico da reconciliação, apresentando (1) as causas do afastamento humano, (2) a barreira do pecado, (3) a obra de Deus em Cristo, bem como (3) sua manifestação de amor. Num segundo momento, abordar-se-á a respeito do a (...)
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  27. Feiler Felicio Feiler (2013). O ethos cristão em Hegel E Nietzsche a partir dos conceitos de “destino” E “amor”. Revista Inquietude 4 (2):41-56.score: 8.0
    A ética cristã possui em Hegel e Nietzsche um terreno comum: representado pelo embate a moral, que é o estranhamento provocado pela positividade da lei. Assim, pelo movimento de reconciliação, representado pela abertura do destino como pela unidade do amor, ambos autores contribuem para a instauração de um ethos cristão. Por essa razão, a dialética hegeliana supera o fechamento e dogmatismo, para assumir a abertura e o porvir, portanto uma filosofia de plenitude.
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  28. Maria Simone Marinho Nogueira (2012). Reflexões sobre a Trindade como expressão do amor em Nicolau de Cusa. Trans/Form/Ação 35 (SPE):119-140.score: 8.0
    Procuramos, neste artigo, apresentar a reflexão de Nicolau de Cusa sobre a Trindade, em dois dos seus textos: De coniecturis e De visione dei . Nesses dois livros, a Trindade recebe uma série de outras designações diferentes daquelas que aparecem nas citações bíblicas ou, como ele próprio afirma, diferentes das usadas pelos nossos doutores. Nesse sentido, objetivamos mostrar, também, que as expressões da Trindade podem ser lidas como expressões do amor no pensamento do filósofo alemão.
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  29. Márcio Luiz Moitinha Ribeiro (2012). A temática do Amor no livro I dos epigramas de. Principia 2 (25):37-46.score: 8.0
    Tendo selecionado 15 epigramas do livro I, de Henrique Caiado, apresentaremos os nossos comentários, com ponto de vista crítico, acerca do amor nestes epigramas. Eis alguns questionamentos pertinentes, que surgirão ao longo de nosso trabalho: Como o Deus do Amor, Cupido, é descrito por Henrique Caiado? Como é percebido o amor em sua poíesis ? O poeta valoriza mais o amor éros ou philía? Quais os poetas, que serviram de inspiração e de paradigma ao poeta e que são retratados ao (...)
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  30. Márcio Luiz Moitinha Ribeiro (2012). A Vida do poeta Henrique caiado E os seus possíveis amores. Principia 1 (24):71-77.score: 8.0
    Tendo defendido a minha tese na USP, em maio de 2011, acerca de o Estudo e a Tradução dos dois livros de Epigramas, de Henrique Caiado, pesquisa acadêmica com mais de 500 laudas, deveras de cunho original e hercúleo, visto que laboramos com poemas epigramáticos renascentistas, nunca antes traduzidos na íntegra para o vernáculo ou para qualquer língua estrangeira. Na presente pesquisa, colocaremos em foco a vida do poeta e os seus possíveis amores. Perguntamo-nos: O que sabemos acerca de um (...)
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  31. Jorge Pascual Asensi (2009). Quien persiste en sus miradas hace perdurar su aflicción: ontología de Amor en el Islam a través del Kitâb al-Zahra de Ibn Dâwud de Ispahán. Anales Del Seminario de Historia de la Filosofía 26:63-80.score: 8.0
    Se presenta en este trabajo la traducción comentada del primer capítulo del Kitâb al-Zahra de Ibn Dâwûd de Ispahán (m. 909), recopilación poética y teoría sobre la concepción amatoria del pensamiento neoplatónico bagdadí. El texto supone una adecuación a la tradición islámica de las teorías de origen aristotélico y platónico sobre el amor, aunque fundamentada en la tradición poética de los árabes y en la preceptiva moral atribuida a Mahoma. En él se aborda, desde un punto de vista ontológico, la (...)
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  32. Dionisio Roca Blanco (2008). Deber moral y amor en la ética balmesiana. Anales Del Seminario de Historia de la Filosofía 25:355-367.score: 8.0
    Sin orden moral no puede darse desarrollo de la civilización o verdadero progreso. Ahora bien, el orden moral supone la existencia de un valor moral absoluto que no puede ser otro que el amor que Dios se tiene a sí mismo. La ética balmesiana es una ética del amor: la corrección moral de los actos humanos viene definida por su fidelidad al amor y el cumplimiento del deber. Se trata de una ética profundamente humanista que trata de evitar cualquier sombra (...)
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  33. Márcia Regina de Faria da Silva (2012). Amor E Guerra na elegia latina. Principia 2 (25):47-53.score: 8.0
    Os poetas elegíacos romanos estabelecem, em seus versos, uma forte relação entre o amor e a guerra. Os vocábulos usados para descrever os deuses do amor, Vênus e Cupido, ou o próprio ato amoroso, associam-se a vocábulos bélicos. Trava-se uma batalha entre os amantes ou entre o deus do Amor e aquele que foi ferido por sua flecha. Essa associação explica-se por questões míticas, as relações amorosas entre a deusa do amor e o deus da guerra, nas mitologias grega e (...)
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  34. Me Renato da Silva Machado (2011). O amor/ágape E o serviço/diaconia, nos escritos joaninos. Revista de Teologia (Reveleteo). Issn 2177-952x 5 (8):95-109.score: 8.0
    Em um mundo marcado pelo hedonismo, materialismo e individualismo, os cristãos são convidados a dar testemunho de amor e de serviço, apontando à realidade que ultrapassa os horizontes humanos e oferece o verdadeiro sentido da existência. Este testemunho, por sua vez, pauta-se no acolhimento do amor e serviço de Deus para conosco, conforme nos ensina a literatura joanina. João nos ensina que Deus é o primeiro no amor e nos dá a graça de vivenciarmos o amor, em nossa vida cotidiana, (...)
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  35. Marcio Gimenes de Paula (2013). Kierkegaard E Kant: Algumas aproximações entre a ética do Amor E a ética do Dever. Philósophos - Revista de Filosofia 17 (2):159-180.score: 7.0
    The aim of this paper is to analyze, with approximate order, two ethical positions. To achieve this goal, the text will look in their introductory considerations, the context and objectives of Kierkegaard´s Works of Love, since there is clearly expressed the ethics second the Danish author. In its first part, the focus of the article will consist in evaluating the rationality of ethics of duty especially through an investigation of goodwill and freedom, which is developed in the third section of (...)
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  36. Leonardo Rodríguez Duplá (2013). El amor y el instinto sexual en la antropología de Max Scheler. Anales Del Seminario de Historia de la Filosofía 30 (1):169-190.score: 7.0
    Starting from Scheler’s claim that eros is the essence of life, this paper examines his theory of sexuality. I firstly consider “sexual love”, taking into account Scheler’s doctrine of value-emotions, particularly his view on “appetite”. Then I consider “sexual instinct”, putting forward Scheler’s criticism of Freud’s ontogenetic theory. Lastly I discuss Scheler’s view on the metaphysical importance of human sexual intercourse.
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  37. Rosa María Londoño (2010). Amor: emoción que encadena y libera. Logos 17:159-169.score: 7.0
    Love: An Emotion that Ties and liberates is a reflective look about love, in which love dialogues from the west tradition, represented by literary works from different historical moments, talk to build a panorama “about truths”, complexities, contradictions and emotions of the love passion. A journey that goes with the courteous love, Divine Comedy, Faust, Tristan and Isolde, Abelard and Heloise, until now; showing how universal this feeling is, and the undeniable links that this one establishes with freedom and death.
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  38. Luis Alberto Castrillón López (2012). El poshumanismo del amor: el giro místico de la fenomenología. Logos 21:67-89.score: 7.0
    This article performs —in the first instance— a criticism to thinking and the fragmentation of human reality, grounded on the excess of rationality as the outcome of modern science reduction, which endeavors to abandon original thinking and limits human sense to concepts. Second, it presents the phenomenology and the mystical turn envisioned by French phenomenology, as a resignification possibility of the philosophical reflection —as a human happening—, evading the modern pretension of acquiring the structure of a scientific activity by means (...)
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  39. Dr Pe Cézar Teixeira, Me Antonio Wardison C. Silva & Júnior Ribeiro da Silva (2013). A fé de Jesus como resposta à relação plena de Amor entre O Pai E o filho. Revista de Teologia (Reveleteo). Issn 2177-952x 7 (12):03-16.score: 7.0
    This work highlights the faith of Jesus as a response to the affiliate relationship between the Father and the Son. This intimate union, characterized by the word Abba, reveals that the very existence of Jesus took place in the bosom of the Father and it was developed in the intimacy with Him. It is in thi.s loving bosom of the Father that, from the beginning, Jesus constitutes the consciousness of a God who is close, loving and able to hear the (...)
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  40. Béatrice Han-Pile (2011). Nietzsche and Amor Fati. European Journal of Philosophy 19 (2):224-261.score: 6.0
    Abstract: This paper identifies two central paradoxes threatening the notion of amor fati [love of fate]: it requires us to love a potentially repellent object (as fate entails significant negativity for us) and this, in the knowledge that our love will not modify our fate. Thus such love may seem impossible or pointless. I analyse the distinction between two different sorts of love (eros and agape) and the type of valuation they involve (in the first case, the object is loved (...)
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  41. Paulo Sousa & Colin Holbrook (2010). Folk Concepts of Intentional Action in the Contexts of Amoral and Immoral Luck. Review of Philosophy and Psychology 1 (3):351-370.score: 6.0
    This paper concerns a recently discovered, puzzling asymmetry in judgments of whether an action is intentional or not (Knobe, Philosophical Psychology 16:309–324, 2003a ; Analysis 63:190–193, b ). We report new data replicating the asymmetry in the context of scenarios wherein an agent achieves an amoral or immoral goal due to luck. Participants’ justifications of their judgments of the intentionality of the agent’s action indicate that two distinct folk concepts of intentional action played a role in their judgments. When viewed (...)
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  42. Pablo Uriel Rodríguez (2012). La dificultad de ser amado: El reconocimiento del otro en Las obras del amor de Kierkegaard. Tópicos 24 (24):00-00.score: 6.0
    Actualmente, Las obras del amor es uno de los libros más leídos por los especialistas en Kierkegaard. Desde que Theodor Adorno publicó sus críticas a la teoría kierkegaardiana del amor, la interpretación habitual se ha centrado en el sujeto del amor (amante cristiano) y ha olvidado el objeto del amor (prójimo). Considero que es importante pensar una nueva cuestión: ¿cómo experimenta el prójimo el amor cristiano? Para responder esta pregunta, este artículo retoma conceptos centrales de la teoría del reconocimiento de (...)
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  43. Garry M. Brodsky (1998). Nietzsche's Notion of Amor Fati. Continental Philosophy Review 31 (1):35-57.score: 6.0
    In this paper I advance an interpretation of Nietzsche's notions of amor fati and eternal recurrence in which they are taken to delimit the project of becoming well-disposed to life and oneself. I argue that interpreted in this way these notions do not have the problematic implications which stand in the way of our adopting them and, in fact, cast light on how we may theoretically understand and practically live our lives.
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  44. Richard J. McKenna (1996). Explaining Amoral Decision Making: An External View of a Human Disaster. [REVIEW] Journal of Business Ethics 15 (6):681 - 694.score: 6.0
    Quality of work life affects the quality of life. By applying amoral paradigms in decision making managers of business enterprises can cause a poor quality work life and reduce the quality of life. The explanation and prediction of ethical/unethical business behaviour should not always be attributed to individual managers, as it may result from strong culture and decision making systems. It is argued that the causes and the solutions to ethical dilemmas can often be found in a theory based on (...)
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  45. Edmund F. Byrne (2010). The U.S. Military-Industrial Complex is Circumstantially Unethical. Journal of Business Ethics 95 (2):153 - 165.score: 6.0
    Business ethicists should examine not only business practices but whether a particular type of business is even prima facie ethical. To illustrate how this might be done I here examine the contemporary U.S. defense industry. In the past the U.S. military has engaged in missions that arguably satisfied the just war self-defense rationale, thereby implying that its suppliers of equipment and services were ethical as well. Some recent U.S. military missions, however, arguably fail the self-defense rationale. At issue, then, is (...)
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  46. Marc A. Cohen & John Dienhart (2013). Moral and Amoral Conceptions of Trust, with an Application in Organizational Ethics. Journal of Business Ethics 112 (1):1-13.score: 6.0
    Across the management, social science, and business ethics literatures, and in much of the philosophy literature, trust is characterized as a disposition to act given epistemic states—beliefs and/or expectations about others and about the risks involved. This characterization of trust is best thought of as epistemological because epistemic states distinguish trust from other dispositions. The epistemological characterization of trust is the amoral one referred to in the title of this paper, and we argue that this characterization is conceptually inadequate. We (...)
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  47. Joel Marks (2013). Animal Abolitionism Meets Moral Abolitionism. Journal of Bioethical Inquiry 10 (4):1-11.score: 6.0
    The use of other animals for human purposes is as contentious an issue as one is likely to find in ethics. And this is so not only because there are both passionate defenders and opponents of such use, but also because even among the latter there are adamant and diametric differences about the bases of their opposition. In both disputes, the approach taken tends to be that of applied ethics, by which a position on the issue is derived from a (...)
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  48. Tom Stern (2013). Nietzsche, Amor Fati and The Gay Science. Proceedings of the Aristotelian Society 113 (2pt2):145-162.score: 6.0
    Amor fati—the love of fate—is one of many Nietzschean terms which seem to point towards a positive ethics, but which appear infrequently and are seldom defined. On a traditional understanding, Nietzsche is asking us to love whatever it is that happens to have happened to us—including (and perhaps especially) all sorts of horrible things. My paper analyses amor fati by looking closely at Nietzsche's most sustained discussion of the concept—in book four of The Gay Science—and at closely related passages in (...)
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  49. Loraine Oliveira (forthcoming). O Amor como estado da Alma (páthos) em plotino. Archai.score: 6.0
    Este estudo objetiva analisar o primeiro capítulo do tratado III, 5 [50], Sobre o amor, no qual Plotino discorre acerca do amor entendido como estado da alma (páthos). O amor estado da alma é característico do vivente, ou seja, o composto alma e corpo, e portanto, é o amor do homem no mundo sensível. Apresenta-se sob duas formas, puro e misto. O primeiro é aquele que deseja a beleza, o segundo deseja a beleza e a eternidade. Ao explicar cada uma (...)
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  50. Juliano Paccos Caram (forthcoming). Poros e Penia: privação ou ambivalência do amor? Archai.score: 6.0
    Ao longo da leitura do Simpósio de Platão, é possível compreender a estreita relação entre o apetite (ἐπιθυμία) e o amor (ἔρως), enquanto este se manifesta, em última instância, como um apetite de imortalidade (ἐπιθυμία τῆς ἀθανασίας). Entretanto, este mesmo amor, que potencializa a alma na descoberta do belo em si mesmo (τὸ καλόν), também pode aprisionar o homem na sedução do sensível, levando-o a crer que nada é mais real do que a experiência amorosa pura e simples que se (...)
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