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02-08-2016, 04:21 PM
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Love is all-consuming in the eyes of the romantic, yet amorphous to the psychologist obsessed with its survivability instead of its profundity. It is its own principle -- one that is self-sustaining, for to even the most utilitarian existentialist, romanticism triumphs and our moral codes are burned with the fire, to be forged anew in its hearth. All that seems certain is its self-assured certainty: that to be with another is to be whole, for if the connection is torn asunder, so too is the world around us. What is clear to the lover is what is unclear to the psychologist: Its profundity is governed not by its survival, but by its very existence -- its ability to shape our actions, character, and assumptions about what is right and what is wrong.
Romantic love seizes foreground of what appears to be our painting of "love" because of its power and value to us as human beings. Yet the alternate dimensions of "love" are many -- the Greeks had four words for love: Agape, unconditional love for another, perhaps for the world; Eros, romantic love, often charged with sexual passion; Philia, love of our friends; and Storge, love of children and parentage. Why then, do we unite all of these nearly distinct feelings under the single word of "love"? The wildfire that compels us to kiss and to cling to one another until there is no tomorrow is hardly comparable to the feelings we hold for our dearest friends.
It might be easy to unite Agape, Eros, Philia, and Storge under the mantle of romantic love, whereby our drive for it all is its own end, for with the beautiful circular illogic we remain committed to our country, spouse, and children. We may leave room for the constant strain of surrounding events and our personality traits -- what right do we have to question the trueness of teens' love just because it may not last? --b ut this perspective may leave us wanting more. What does it mean when God so loved humanity that he sacrificed his son? How do we parsimoniously unite the Bible's and Quran's narrative with our earthly experiences as one of love?
The answer may be found by asking ourselves, is it possible to truly forgive someone with neither love nor empathy? True forgiveness for those we do not love seems to come only through empathy. When the damage is done, and we are hurt, we can feel another's position to learn to look past the wrong emotionally and mentally. Without empathy, we might be able to rationalize the insignificance of the wrong, or as time passes, the situation's relevancy to our pain may fade, allowing us to look away from the past. With distance, we may never even feel the pain if it is irrelevant to our immediate consciousness. But is that "true" forgiveness? Are we taking in the pain, processing it, and looking past it even as it sears our hearts with its relevancy?
When someone we love hurts us, we may not understand, let alone feel why s/he does so. We may not be able to empathize with them when they cause us pain. Even as the heartache refuses to subside and even as we may not feel or understand the way they feel, we can choose to continue to love them and look past all the wrongs, for love is its own end.
We forgive through the principle of our love, which may be strengthened by, but does not require empathy for their wrongs. In Eros, Philia, and Storge, this sense of forgiveness ultimately lends a deeper meaning to all of our relationships, uniting us with what we see as God's forgiveness in Christianity and Islam. It is what grounds Agape, alongside our commitment to the world, for when harsh times weather away at our will to give. The intermittent existence of this phenomenon defines our relationships, for even when it is not present in our times of need, whether we are teens or senior citizens, its possibility is a means for us to transcend the boundaries between attraction and love.
To feel the searing pain of betrayal through a broken heart and continue to love in spite of it is the manifestation of what differentiates love's profundity in all of its forms. It is the promise of true forgiveness with the heart, even in the absence of empathy, that we seek as we look to God, our spouse, family, and friends for love. It is what makes our hearts so precious to us, for from this forgiveness comes the principles that promise a kinder world. -- This feed and its contents are the property of The Huffington Post, and use is subject to our terms. (http://start.westnet.ca/newstempch.php?article=terms.html/) It may be used for personal consumption, but may not be distributed on a website.
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Love is all-consuming in the eyes of the romantic, yet amorphous to the psychologist obsessed with its survivability instead of its profundity. It is its own principle -- one that is self-sustaining, for to even the most utilitarian existentialist, romanticism triumphs and our moral codes are burned with the fire, to be forged anew in its hearth. All that seems certain is its self-assured certainty: that to be with another is to be whole, for if the connection is torn asunder, so too is the world around us. What is clear to the lover is what is unclear to the psychologist: Its profundity is governed not by its survival, but by its very existence -- its ability to shape our actions, character, and assumptions about what is right and what is wrong.
Romantic love seizes foreground of what appears to be our painting of "love" because of its power and value to us as human beings. Yet the alternate dimensions of "love" are many -- the Greeks had four words for love: Agape, unconditional love for another, perhaps for the world; Eros, romantic love, often charged with sexual passion; Philia, love of our friends; and Storge, love of children and parentage. Why then, do we unite all of these nearly distinct feelings under the single word of "love"? The wildfire that compels us to kiss and to cling to one another until there is no tomorrow is hardly comparable to the feelings we hold for our dearest friends.
It might be easy to unite Agape, Eros, Philia, and Storge under the mantle of romantic love, whereby our drive for it all is its own end, for with the beautiful circular illogic we remain committed to our country, spouse, and children. We may leave room for the constant strain of surrounding events and our personality traits -- what right do we have to question the trueness of teens' love just because it may not last? --b ut this perspective may leave us wanting more. What does it mean when God so loved humanity that he sacrificed his son? How do we parsimoniously unite the Bible's and Quran's narrative with our earthly experiences as one of love?
The answer may be found by asking ourselves, is it possible to truly forgive someone with neither love nor empathy? True forgiveness for those we do not love seems to come only through empathy. When the damage is done, and we are hurt, we can feel another's position to learn to look past the wrong emotionally and mentally. Without empathy, we might be able to rationalize the insignificance of the wrong, or as time passes, the situation's relevancy to our pain may fade, allowing us to look away from the past. With distance, we may never even feel the pain if it is irrelevant to our immediate consciousness. But is that "true" forgiveness? Are we taking in the pain, processing it, and looking past it even as it sears our hearts with its relevancy?
When someone we love hurts us, we may not understand, let alone feel why s/he does so. We may not be able to empathize with them when they cause us pain. Even as the heartache refuses to subside and even as we may not feel or understand the way they feel, we can choose to continue to love them and look past all the wrongs, for love is its own end.
We forgive through the principle of our love, which may be strengthened by, but does not require empathy for their wrongs. In Eros, Philia, and Storge, this sense of forgiveness ultimately lends a deeper meaning to all of our relationships, uniting us with what we see as God's forgiveness in Christianity and Islam. It is what grounds Agape, alongside our commitment to the world, for when harsh times weather away at our will to give. The intermittent existence of this phenomenon defines our relationships, for even when it is not present in our times of need, whether we are teens or senior citizens, its possibility is a means for us to transcend the boundaries between attraction and love.
To feel the searing pain of betrayal through a broken heart and continue to love in spite of it is the manifestation of what differentiates love's profundity in all of its forms. It is the promise of true forgiveness with the heart, even in the absence of empathy, that we seek as we look to God, our spouse, family, and friends for love. It is what makes our hearts so precious to us, for from this forgiveness comes the principles that promise a kinder world. -- This feed and its contents are the property of The Huffington Post, and use is subject to our terms. (http://start.westnet.ca/newstempch.php?article=terms.html/) It may be used for personal consumption, but may not be distributed on a website.
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