Let’s begin with a brief quote from the Internet Encyclopedia of Philosophy:
This article examines the nature of love and some of the ethical and political ramifications. For the philosopher, the question “what is love?” generates a host of issues: love is an abstract noun which means for some it is a word unattached to anything real or sensible, that is all; for others, it is a means by which our being—our self and its world—are irrevocably affected once we are ‘touched by love’; some have sought to analyze it, others have preferred to leave it in the realm of the ineffable.
Yet it is undeniable that love plays an enormous and unavoidable role in our several cultures; we find it discussed in song, film, and novels—humorously or seriously; it is a constant theme of maturing life and a vibrant theme for youth. Philosophically, the nature of love has, since the time of the Ancient Greeks, been a mainstay in philosophy, producing theories that range from the materialistic conception of love as purely a physical phenomenon—an animalistic or genetic urge that dictates our behavior—to theories of love as an intensely spiritual affair that in its highest permits us to touch divinity. Historically, in the Western tradition, Plato’s Symposium presents the initiating text, for it provides us with an enormously influential and attractive notion that love is characterized by a series of elevations, in which animalistic desire or base lust is superseded by a more intellectual conception of love which also is surpassed by what may be construed by a theological vision of love that transcends sensual attraction and mutuality. Since then there have been detractors and supporters of Platonic love as well as a host of alternative theories—including that of Plato’s student, Aristotle and his more secular theory of true love reflecting what he described as ‘two bodies and one soul.’
And then please go here and read a recent post and comments on topic.
And finally and most importantly please add your own comments! Tell us your love story.
The Philosophical Society of England has advocated both the use of philosophical material, and perhaps more importantly, philosophical methods in schools, a prominent strand in its history since the 1930s. We reprint from the archives Bernard Youngman’s 1952 assessment of the task of a philosophical education, a task he bases on Bible study and describes as part of leading the young untutored mind towards love of wisdom and knowledge. The teacher, he warns, “must value freedom of thought and revere independence of mind; he must at all times be as Plato so succinctly put it – midwife to his pupils’ thoughts.”
How Mr Youngman combined this duty with his other one, also hinted at, of bringing the young to the realisation that Christianity is the ‘highest’ form of philosophy is part of the challenge. And there are other responsibilities too, of course.
In Ecclesiastes there is bitterness and cynicism enough to challenge any adolescent; there is clearly an attitude of sheer materialism, and the writer is devastatingly frank in his statements God, he says, is far away, and not interested in the world or the people in it; He allows evil to flourish all is vanity! Man is just the victim of chance and time. But, he adds, have a good time while the going is good. Here is an almost modern pessimism, and a small dose of this philosophy is probably quite sufficient for the average adolescent. (Most ‘Agreed Syllabuses’ recommend chapters xi and xii as being enough.)
But the great thing to remember, he concludes, “is that the work must be theirs – by search, preparation, explanation, drama, brains trust, question and answer, project, exploration, study – NOT the teacher’s, by chalk and talk!” – Source