- Added by: Rie Iizuka, Contributed by:
Abstract: The paper begins by surveying a range of possible views on the metaphysics of romantic love, organizing them as responses to a single question. It then outlines a position, constructionist functionalism, according to which romantic love is characterized by a functional role that is at least partly constituted by social matters (social institutions, traditions, and practices), although this role may be realized by states that are not socially constructed.
Comment: This paper is a good and clear introduction to metaphysics of love. The author offers a map of the options for a metaphysician of love, and she proposes her own view called constructionist functionalism on love.Export citation in BibTeX formatExport text citationView this text on PhilPapersExport citation in Reference Manager formatExport citation in EndNote formatExport citation in Zotero format
- Added by: Laura Jimenez, Contributed by:
Publisher’s note: This unique book challenges the traditional distinction between eros, the love found in Greek thought, and agape, the love characteristic of Christianity. Focusing on a number of classic texts, including Plato’s Symposium and Lysis, Aristotle’s Ethics and Metaphysics, and famous passages in Gregory of Nyssa, Origen, Dionysius the Areopagite, Plotinus, Augustine, and Thomas Aquinas, the author shows that Plato’s account of eros is not founded on self-interest. In this way, she restores the place of erotic love as a Christian motif, and unravels some longstanding confusions in philosophical discussions of love.
Comment: The author’s view represents a new approach to ancient views on eros and its place in the Christian tradition. It is suitable for undergraduate or postgraduate courses on Ethics and Ancient Philosophy. Perfect as a secondary reading for students working on Plato’s Symposium and Lysis, or Aristotle’s Ethics and Metaphysics.Export citation in BibTeX formatExport text citationView this text on PhilPapersExport citation in Reference Manager formatExport citation in EndNote formatExport citation in Zotero format
- Added by: Jamie Collin, Contributed by:
Publisher’s Note: Only the most naive or tendentious among us would deny the extent and intensity of suffering in the world. Can one hold, consistently with the common view of suffering in the world, that there is an omniscient, omnipotent, perfectly good God? This book argues that one can. Wandering in Darkness first presents the moral psychology and value theory within which one typical traditional theodicy, namely, that of Thomas Aquinas, is embedded. It explicates Aquinas’s account of the good for human beings, including the nature of love and union among persons. Eleonore Stump also makes use of developments in neurobiology and developmental psychology to illuminate the nature of such union.
Stump then turns to an examination of narratives. In a methodological section focused on epistemological issues, the book uses recent research involving autism spectrum disorder to argue that some philosophical problems are best considered in the context of narratives. Using the methodology argued for, the book gives detailed, innovative exegeses of the stories of Job, Samson, Abraham and Isaac, and Mary of Bethany.
In the context of these stories and against the backdrop of Aquinas’s other views, Stump presents Aquinas’s own theodicy, and shows that Aquinas’s theodicy gives a powerful explanation for God’s allowing suffering. She concludes by arguing that this explanation constitutes a consistent and cogent defense for the problem of suffering.
Comment: The book, or extracts from the book, could be used in postgraduate teaching on philosophy of religion. Though the book functions as a whole, individual chapters could be used in teaching to address specific subtopics of the book. Part 1 of the book is useful as an account of the use of narrative in philosophy, and an illustration of the broader range of methods now deployed in analytic philosophy. Part 2 gives a detailed overview of accounts of the nature of love. Part 4 could be profitably used on its own in a course dealing with the problem of evil, though it does contain back-reference to earlier parts of the book.Export citation in BibTeX formatExport text citationView this text on PhilPapersExport citation in Reference Manager formatExport citation in EndNote formatExport citation in Zotero format