Pausanius Noble and Vulgar LoveEssay Preview: Pausanius Noble and Vulgar LoveReport this essayShort Assignment: Noble Love, Vulgar Love and a Dark SidePausanias presents his account that there are two types of love that exist. He speaks after Phaedrus who briefly describes love as a virtue in of itself and makes love out to be a wonderful and honorable state to be in. This begins to describe one of his theories of love, the noble love. Noble love according to Pausanius is a virtuous state for the lover in which the lover is genuinely in love with the beloved’s soul and being. Moreover, the lover would only care about the well being for the beloved, and this type is the respectable and honorable love. It is to be considered praise worthy if the sentiments it produces in us are noble. He brings Heavenly Aphrodite in as the epitome of noble love. In their custom, a lover’s desire and willingness to satisfy is considered to be the noblest thing, no matter the extent.
Pausanius is not concerned with how we understand an act; he is interested in the idea of an ideal, and he suggests various ways to describe this ideal as a virtuous and unblemished state. Noble love, after all, is truly a virtue in its own right, but the ideal of it all being, its pure merit and its noble value is not really something that has any special qualities. So Noble love refers not to a desire of obtaining something, but to an experience of the love of doing something.
While these two themes in play, their separate interpretations of noble love are in some ways intertwined, the real difference in their interpretation of noble love is that the two themes are interrelated.
As we are introduced to Pausanius in his talk about our needs, he refers to the desire of a woman to keep an intimate relationship. As we turn to Pausanius’ story with Pausanius, we see that the need to keep an intimate relationship, in addition to the desire to maintain a private life, has been a central part of his life experience at a young age in France. This desire was expressed by in a scene in his memoir, The Life of a French Woman, where we find a young person who does possess a good and loving husband who wishes to keep one’s private life by taking her out to dinner and inviting her to visit his castle. While the scene may seem to be self gratifying, when we realize that we can find a romantic love for either a young woman or a husband whom we love, we learn that there are few relationships capable of such an intimacy. These are the sorts of men who become romantic with their woman of the night. This is in which the woman can give such a beautiful and intimate view of the relationship, and in which it begins to appear that the young woman doesn’t even have the capacity to give such a picture, and the young husband has nothing to give the good man. The problem is that those “young women” do not know how to act on this impulse, because after this she does not experience the desire for what it will be like to have a romantic relationship with a man who makes a complete difference in her life.
Pausanius, for instance, is a man of modest looks (and so little he would be able or willing to play on the game of being handsome). He is an older man who doesn’t even feel comfortable going to the castle for a little bit and doesn’t go out alone with a pretty woman. Instead though, he would instead go along with a romantic night of the family with his friends. He also has good friends, but he is not one among them; in fact, he seems to have never had a love for anyone. This creates the paradoxical result of the relationship Pausanius explores and, eventually, his life experience shows in a beautiful and loving way. Pausanius gives one of the most compelling descriptions of a woman who is looking at the night sky with the gaze of an old lover. Pausanius is so captivated by the idea of seeing the beautiful and noble nature of this one’s own beauty that, instead of acting on this desire or seeing it at the same time that she desires to have another view of the woman’s character, she will just look up at the sky and see her own beauty. The next time she sees herself, she will see all of this in a more “light” quality, to her disappointment. This is Pausanius’ way of describing her love.
But this is what he gets right: he wants to have a really beautiful and beautiful fantasy of love. In the same way he thinks that
Pausanius is not concerned with how we understand an act; he is interested in the idea of an ideal, and he suggests various ways to describe this ideal as a virtuous and unblemished state. Noble love, after all, is truly a virtue in its own right, but the ideal of it all being, its pure merit and its noble value is not really something that has any special qualities. So Noble love refers not to a desire of obtaining something, but to an experience of the love of doing something.
While these two themes in play, their separate interpretations of noble love are in some ways intertwined, the real difference in their interpretation of noble love is that the two themes are interrelated.
As we are introduced to Pausanius in his talk about our needs, he refers to the desire of a woman to keep an intimate relationship. As we turn to Pausanius’ story with Pausanius, we see that the need to keep an intimate relationship, in addition to the desire to maintain a private life, has been a central part of his life experience at a young age in France. This desire was expressed by in a scene in his memoir, The Life of a French Woman, where we find a young person who does possess a good and loving husband who wishes to keep one’s private life by taking her out to dinner and inviting her to visit his castle. While the scene may seem to be self gratifying, when we realize that we can find a romantic love for either a young woman or a husband whom we love, we learn that there are few relationships capable of such an intimacy. These are the sorts of men who become romantic with their woman of the night. This is in which the woman can give such a beautiful and intimate view of the relationship, and in which it begins to appear that the young woman doesn’t even have the capacity to give such a picture, and the young husband has nothing to give the good man. The problem is that those “young women” do not know how to act on this impulse, because after this she does not experience the desire for what it will be like to have a romantic relationship with a man who makes a complete difference in her life.
Pausanius, for instance, is a man of modest looks (and so little he would be able or willing to play on the game of being handsome). He is an older man who doesn’t even feel comfortable going to the castle for a little bit and doesn’t go out alone with a pretty woman. Instead though, he would instead go along with a romantic night of the family with his friends. He also has good friends, but he is not one among them; in fact, he seems to have never had a love for anyone. This creates the paradoxical result of the relationship Pausanius explores and, eventually, his life experience shows in a beautiful and loving way. Pausanius gives one of the most compelling descriptions of a woman who is looking at the night sky with the gaze of an old lover. Pausanius is so captivated by the idea of seeing the beautiful and noble nature of this one’s own beauty that, instead of acting on this desire or seeing it at the same time that she desires to have another view of the woman’s character, she will just look up at the sky and see her own beauty. The next time she sees herself, she will see all of this in a more “light” quality, to her disappointment. This is Pausanius’ way of describing her love.
But this is what he gets right: he wants to have a really beautiful and beautiful fantasy of love. In the same way he thinks that
Pausanius is not concerned with how we understand an act; he is interested in the idea of an ideal, and he suggests various ways to describe this ideal as a virtuous and unblemished state. Noble love, after all, is truly a virtue in its own right, but the ideal of it all being, its pure merit and its noble value is not really something that has any special qualities. So Noble love refers not to a desire of obtaining something, but to an experience of the love of doing something.
While these two themes in play, their separate interpretations of noble love are in some ways intertwined, the real difference in their interpretation of noble love is that the two themes are interrelated.
As we are introduced to Pausanius in his talk about our needs, he refers to the desire of a woman to keep an intimate relationship. As we turn to Pausanius’ story with Pausanius, we see that the need to keep an intimate relationship, in addition to the desire to maintain a private life, has been a central part of his life experience at a young age in France. This desire was expressed by in a scene in his memoir, The Life of a French Woman, where we find a young person who does possess a good and loving husband who wishes to keep one’s private life by taking her out to dinner and inviting her to visit his castle. While the scene may seem to be self gratifying, when we realize that we can find a romantic love for either a young woman or a husband whom we love, we learn that there are few relationships capable of such an intimacy. These are the sorts of men who become romantic with their woman of the night. This is in which the woman can give such a beautiful and intimate view of the relationship, and in which it begins to appear that the young woman doesn’t even have the capacity to give such a picture, and the young husband has nothing to give the good man. The problem is that those “young women” do not know how to act on this impulse, because after this she does not experience the desire for what it will be like to have a romantic relationship with a man who makes a complete difference in her life.
Pausanius, for instance, is a man of modest looks (and so little he would be able or willing to play on the game of being handsome). He is an older man who doesn’t even feel comfortable going to the castle for a little bit and doesn’t go out alone with a pretty woman. Instead though, he would instead go along with a romantic night of the family with his friends. He also has good friends, but he is not one among them; in fact, he seems to have never had a love for anyone. This creates the paradoxical result of the relationship Pausanius explores and, eventually, his life experience shows in a beautiful and loving way. Pausanius gives one of the most compelling descriptions of a woman who is looking at the night sky with the gaze of an old lover. Pausanius is so captivated by the idea of seeing the beautiful and noble nature of this one’s own beauty that, instead of acting on this desire or seeing it at the same time that she desires to have another view of the woman’s character, she will just look up at the sky and see her own beauty. The next time she sees herself, she will see all of this in a more “light” quality, to her disappointment. This is Pausanius’ way of describing her love.
But this is what he gets right: he wants to have a really beautiful and beautiful fantasy of love. In the same way he thinks that
Pausanius’s view of vulgar love, being noble loves paradox, isn’t praise worthy love, and is the epitome of Common Aphrodite. A love which strikes wherever it can, and felt by the vulgar toward the body more than the soul and for what the lover loves is actually mutable and unstable. Loving honorably or not is of no concern. As for the beloved, offering yourself to such a vile lover is considered disgraceful behavior.
Noble love however was used to describe love for boys who by nature were stronger and more intellectual. He offers that this noble love was more common for the older male loving a younger male because the lover is willing to share everything and spend the rest of his life with the younger, and not to deceive him. Giving in yourself to your lover for a virtuous sake is honorable (whatever the outcome), and if you have been deceived it is no fault of your own. Virtue is the central concern and all other forms of love belong to the vulgar.
Because love can drive someone’s emotions to the most extreme it can manipulate someone to act in a way that can be quite dangerous to himself and to the beloved. This is the “dark side” of love, and lovers who are willing to die for love will be affected by it. Although considered honorable its character depends entirely on the behavior it gives rise to.