From The banquet until The nature of lovefrom Plato to Stendhal, from Ovid to Octavio Paz, from that sharp statement of Hauden: “Love is a disease of Christianity” even Nietzsche’s expletives; Denis de Rougemont, psychoanalysis, Freud, Jung, Lacan, the Kristeva; Certainly many have dealt with love. The literature on the subject rummaged in its existence, while its health is now questioned: from Rougemont, in Love and Westalthough he finishes his brilliant essay with an unconnected allegation about marriage and faithfulness, even peace in The double flamewho is limited to admitting a crisis of love and evades the point of his probable death.
We know that Cortes love was born in the twelfth century as a reaction against feudal customs. Marriage was a mere business that allowed land annexation or obtaining a good dowry. Against these practices Cortes love installs a loyalty. If love has a story, especially since it seems to have a date of birth, it is obvious that it does not belong to the origin of the times.
We accept the obvious differentiation between sex, eroticism and love, the last two constitutive of the double flame that gives title to his book. Refuting the Swiss Rougemont does not succeed, when he admits that courteous love appears in the mentioned century. Ensure that Greco-Roman antiquity knew love, but lacked a doctrine of it, that is, a set of practical ideas and behaviors embodied in a community, to, at the same time, to think that the theory that could well have fulfilled That function, the Platonic erosrather denatured love and transformed it into a philosophical and contemplative eroticism, it is the clear admission that the Greeks talked about Eros, of the raised flame about sexuality.
Julia Kristeva, in Love stories, Consider the crisis as permanent, as a cultural mutation, what she calls Movable perpetualadding that art seems like a crisis, but it is always resurrection.
The Swiss essayist reminds us that loving is feeling at the limit, an intimate preference to come with death considered a “true life.” In this way, love becomes a privileged way of knowledge. Rave technology is the new knowledge mode. Plato divinized desire, as civilizations prior to him. Our civilization is sown with the ephemeral, on instantaneity. What is coming is sown on the virtual.
The literature was always, to hold on love. As Paz says: “Eroticism is transfigured sexuality, metaphor”. In any case, what moves eroticism and poetry, as the Mexican points out, is the imagination. The metaphor, let’s remember, is beyond the reality where it originates. The consumerist society has degenerated the imaginary to the market law. Every imaginary act had visions of a reality, such as myths, while in technology we are offered a return to sexuality supplied and controlled by the machine. In any case let’s remember Lacan: “The human self is constituted on the foundation of the imaginary relationship.” Artificial intelligence will degrade the imaginary.
We live the passion for the ephemeral. Eros is sudden realization. We are not sown in the desire of the absolute. When the bodies say goodbye and when the pleasure artificially multiplied by the machine carries the senses at the counterpart level of paralysis, there will be no place for speculation. We will live then in cybercivilization where we must fight not to feel useless.
@tlopezmelendez
