Die Dualität des platonischen Eros: Eros und personale Identität von Platon zu Augustin
Der Artikel argumentiert erstens für die These, dass Platon im Symposion sowie im Phaidros zwei differente Formen der Liebe (eros) illustriert, die von Augustin in der Folge christlich ausgedeutet werden. Während der positiv bewertete Eros auf ewige und unverlierbare Güter gerichtet ist (die Ideen b...
| Main Author: | |
|---|---|
| Format: | Print Article |
| Language: | German |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Herder
[2018]
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| In: |
Theologie und Philosophie
Year: 2018, Volume: 93, Issue: 1, Pages: 1-32 |
| Standardized Subjects / Keyword chains: | B
Socrates 469 BC-399 BC
/ Alcibiades 450 BC-404 BC
/ Plato 427 BC-347 BC
/ Augustinus, Aurelius, Saint 354-430
/ Eros (Concept of)
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| IxTheo Classification: | KAB Church history 30-500; early Christianity NBE Anthropology TB Antiquity VA Philosophy |
| Further subjects: | B
Socrates (469 BC-399 BC)
B Plato (427 BC-347 BC) |
| Parallel Edition: | Electronic
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| 520 | |a Der Artikel argumentiert erstens für die These, dass Platon im Symposion sowie im Phaidros zwei differente Formen der Liebe (eros) illustriert, die von Augustin in der Folge christlich ausgedeutet werden. Während der positiv bewertete Eros auf ewige und unverlierbare Güter gerichtet ist (die Ideen beziehungsweise das Göttliche), strebt der schädliche Eros nach verlierbaren Gütern. Zweitens wird gezeigt, dass Platons strebenstheoretisch konzipierte Eroslehre ebenso wie der Liebesbegriff bei Augustin eng mit dem Themenfeld ‚personale Identität‘ verbunden ist. Während der philosophische Eros sowohl die synchrone innerseelische Harmonie der Person als auch deren diachrone Beständigkeit befördert, ist der schädliche Eros für die innerpsychische Zerrissenheit ebenso wie für die diachrone Instabilität seines Trägers verantwortlich | ||
| 520 | |a This article argues for the thesis that Plato illustrates in the Symposium as well as in the Phaedrus two different forms of love (erôs), that Augustine subsequently interprets in a Christian sense. While the positively valued Eros is directed to eternal and non-volatile goods (the ideas or the divine), the harmful Eros strives for losable goods. Furthermore the article proves that Plato’s theory of Eros, as well as Augustine’s conception of love, is closely connected with the subject of ‘personal identity’. While the philosophical Eros conveys both the synchronous inner-soul harmony of the person and his or her diachronic continuity, the harmful Eros is responsible for inner-psychic turmoil and the diachronic instability of its bearer | ||
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