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The paper offers a critical perspective on some modern studies of Plotinus' doctrine of Love, which interpret his Eros as more than a guide, leading the soul to the intelligible world and above, to the first Principle, or directing its gaze to the sensible world. They consider Love to be the driving force behind generation from the One and even identify it with the One itself, basing most of their arguments on rare instances of Eros' appearance at levels above the soul and using an emphatically erotic terminology that is alien to Plotinus. [ABSTRACT FROM AUTHOR]

This article discusses Charles Taylor's analysis of the 'politics of recognition', which reveals that the major versions of the latter share an ideological conception of Eros as a binding, unifying force. Such striving for oneness is seen as key to forming harmonious, just communities and nations, and ultimately global cohesion. I refer to this as the 'ideology of Eros'. However, Taylor highlights an ironically divisive opposition concerning how to realise such oneness, based on incompatible foundational principles: 'sameness' and 'difference'. Instead of a choice, Taylor opts for the demanding political task of ongoing negotiation between them. I augment Taylor's analysis by re-evaluating the figure of 'non-recognition' arising from Lacan's critique of the 'ideology of Eros', which is centred on Socrates' encounter with Alcibiades in Plato's Symposium and to which he adds his notion of genuine love, which affirms an ethic of healthy 'non-recognition'. I argue that this ethic supports the difficult political task that Taylor rightly calls for. [ABSTRACT FROM AUTHOR]

Chrysostom construed attention as an unwavering and wholehearted dedication to the study of the Word in view of one's moral transformation. As it will become evident the attainment of this state required instruction, not in doctrines, but in the art of asking questions. This article tries to place Chrysostom's hermeneutics in its Middle Platonic and Neoplatonic scholastic context. It also explores the interaction between preacher and audience as well as the erotic and hedonistic dimensions of intercourse with the Word so as to bring to the fore the relational aspects of attention. Above all, it highlights desire, and its close association with the formulation of aporias, as the key to Chrysostom's Socratic way of converting his congregation to the Christian way of life. [ABSTRACT FROM AUTHOR]

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In this paper, we aim to introduce and analyze a lesser-known text by Paul Ricoeur, "La merveille, l'errance, l'enigme", which was originally written as an introduction to the November 1960 issue of the journal Esprit, dedicated to the theme of sexuality. Along the two paths of sexuality--tenderness and eroticism--what becomes evident is that sexuality, fundamentally, proves impenetrable to reflection and remains inaccessible to human dominance. After presenting Ricoeur's reflections on sexuality and eroticism, this paper will also briefly compare his views with those of Jean-Luc Marion and Emmanuel Levinas, highlighting the distinctive contributions of these philosophers in relation to the themes of love, eroticism, and the self-other dynamic. [ABSTRACT FROM AUTHOR]

The concept of the “Kingdom of God” appears in the philosophy of Sergey (Sergius) Iosifovitch Hessen (1887–1950) in the late period of his work, in 1928, and in the mid-1930s became the most important element in his doctrine of the four planes of being. Paying attention to certain aspects of this doctrine, researchers of Hessen's philosophy have not studied its place in the philosophy of the thinker. Meanwhile, it is the determination of the place of this doctrine that makes it possible to assess the significance of the concept of the Kingdom of God for Hessen. In the given study, the analysis of the doctrine of the four planes of being allows us to consider it as an organic component of Hessen's philosophy. The research hypothesis is that the doctrine of the four planes of being embraced the most important ideas of Hessen, formed during his creative life, into a generalized philosophical system that offers an answer to the questions about the meaning of human life and the meaning of human history. The Kingdom of God in Hessen's philosophical system is the most important concept that allows him to link pedagogical, socio-philosophical, and legal ideas in a unified view of the sociocultural process without contradictions. To confirm the research theses, the most important ideas of Hessen, formed before the actualization of the concept of the Kingdom of God in his own philosophy, are considered, his conceptual apparatus is analyzed to show how Hessen, without abandoning them, adds to them the concept of the Kingdom of God. In Hessen's philosophy, the Kingdom of God is a transcendent ideal, which is fundamentally unrealizable in the earthly temporal existence of mankind. It allows Hessen to combine in his own doctrine the freedom of man with the definition of the goal of the historical development of society, avoiding sociological nominalism and universalism. Hessen's philosophical path, viewed through the prism of the doctrine of the four planes of being, represents a systematic deepening of views in the substantiation of the sociocultural process. This article allows us to understand Hessen's final philosophical intent, his final justification of the meaning of human history.

Chronic granulomatous disease (CGD) primarily results from inherited defects in components of the nicotinamide adenine dinucleotide phosphate oxidase enzyme complex. These include gene defects in cytochrome B-245/558 subunit α/β and neutrophil cytosolic factors 1, 2, and 4. Recently, homozygous loss-of-function variants in cytochrome B-245 chaperone 1 gene (CYBC1) have been discovered to cause CGD (CYBC1-CGD). Data on variant-proven CGD from low-income countries, the most underprivileged regions of the world, remain sparse due to numerous constraints. Herein, we report the first cohort of patients with CGD from Nepal, a low-income country in the Himalayas’ challenging terrain. Our report includes a description of a new case of CYBC1 deficiency who was first diagnosed with CGD at our center. Only a dozen cases of CYBC1-CGD have been described in the literature thus far which have been reviewed comprehensively herein. Most of these patients have had significant infections and autoimmune/inflammatory manifestations. Pulmonary and invasive/disseminated bacterial/fungal infections were the most common followed by skin and soft-tissue infections. Inflammatory bowel disease (IBD) was the most common inflammatory manifestation (median age at diagnosis: 9 years) followed by episodes of recurrent/prolonged fever. Other autoimmune/inflammatory manifestations reported in CYBC1-CGD include acute pancreatitis, hemophagocytic lymphohistiocytosis, systemic granulomatosis, interstitial lung disease, arthritis, autoimmune hemolytic anemia, uveitis, nephritis, and eczema. Our analysis shows that patients with CYBC1-CGD are at a significantly higher risk of IBD-like illness as compared to other forms of CGD which merits further confirmatory studies in the future. [ABSTRACT FROM AUTHOR]

AbstractIn her 1978 essay “Uses of the Erotic: The Erotic as Power,” Audre Lorde avers, “The erotic has often been misnamed by men and used against women. It has been made into the confused, the trivial, the psychotic, the plasticized sensation. For this reason, we have often turned away from the exploration and consideration of the erotic as a source of power and information” (1984, p. 54). Part of our maligning of the erotic, according to Lorde, is our separation of the spiritual from the erotic, a holdover of enlightenment thinking that insists on parsing apart that which is thought from that which is felt and sensed. This paper examines 1970s lesbian-feminist esthetics, specifically the works of American avant-garde filmmaker Barbara Hammer (1939–2019), to delineate an environmental eros, in which more-than-human nature is a source of erotic inspiration and interspecies connection. Just as Lorde theorizes the erotic as a “reminder of [one’s] capacity for feeling and joy” (1984, p. 56), environmental eros understands the erotic as expansively sensual and sensory instead of solely sexual. My close readings of Hammer’s films Dyketactics (1974), Women I Love (1976), and Multiple Orgasm (1976) challenge critiques of these materials as escapist relics of an essentializing past. Instead, I use feminist and film phenomenological theory to argue that the natural environment was an actor in radical re-imaginings of subjecthood and relationality that constitute an eco-erotic ethics with clear implications for contemporary environmental politics and ecological feminisms. [ABSTRACT FROM AUTHOR]

This paper analyses the concept and significance of the fundamental phenomenon of eros in Eugen Fink’s thought. First, it makes eros explicit as a supra-individual phenomenon that makes freedom eccentric. Then it presents sexual love as a cosmic determination of existence that fuses the lovers with the impulse of renewal and perpetuation of life that runs through the whole world. Next, it exposes the religious significance of eros as an experience of the divine and the sacredness of life. Finally, it makes explicit the fundamental ethical questioning that the analysis of the cosmological meaning of eros poses to today’s society. [ABSTRACT FROM AUTHOR]

While Eros has a central philosophical function in the dialogues of Plato, it all but disappears as a philosophical term in the thought of Aristotle, and is replaced by the more rational and reciprocal relation of friendship, φιλία. This essay asks what becomes of Eros in Aristotle's thinking, whether as deity, natural or cosmic force, or mode of human relation. Drawing on the ancient epithet of Eros, Ἔρως λυσιµελής , unbinder of limbs, Aristotle's usages of both ἔρως and λύσις (loosening, unbinding), respectively are traced in their ambivalence for his fundamentally organismic philosophy, insofar as they disturb the organism's ontological integrity. With the assistance of Kristeva's notion of the abject, it is argued that while Aristotle's overt stance is a polemic against eros, his principal metaphysical innovations – the recasting of ἀρχή as divine τέλος , and the separation of material and moving causes – are solutions (λύσεις) to aporias that may involve a traversal of the sublime that is also irreducibly corporeal and erotic. [ABSTRACT FROM AUTHOR]

O artigo analisa o erotismo como via de resistência à psicopolítica, sistema hegemônico de nosso tempo, segundo o filósofo sul-coreano, Byung-Chul Han. Esse modelo de organização social escraviza os indivíduos utilizando-se de um comando positivado dos comportamentos. Com isso, supera a tirania negativada do poder disciplinar vigente no século passado. O neoliberalismo do século XXI ordena, por estímulos afirmativos, que cada indivíduo se empreenda como um ‘eu-projeto’ por meio de três formas de controle psíquico-emocional que, na verdade, fazem-se modos violentos de poder: a ditadura da transparência; o inferno do igual; a coação da liberdade opressora. Para o filósofo, eros é uma importante força transgressora capaz de interditar a truculência dessas violações, fazendo com que o ‘sujeito-nós’, eroticamente retomado, reacenda na sociedade a capacidade do laço e da mutualidade por meio do êxodo de si rumo ao outro. Contudo, o artigo também indaga até que ponto tal teoria consegue dar resposta à violência negativada do capitalismo colonial, sinônimo de assolamento e destruição da alteridade, ainda tão arraigado e atuante no contemporâneo.

En la Fábula de Polifemo y Galatea de Góngora, la forma en que Galatea se enamora supone un caso de cierta singularidad dentro de la psicología amorosa de la época. Si bien es cierto que Góngora recurre a imágenes e ideas que proceden de una larga tradición neoplatónicas, este artículo defiende que la manera en que Góngora las utiliza no se ajusta plenamente al modo en que aparecían normalmente en los textos renacentistas y barrocos. Para ello, primero analizaré las estrofas en que Góngora relata el enamoramiento de la ninfa y después explicaré la diferencia que deslinda a Góngora de textos parejos y antecedentes propuestos por la crítica. El artículo concluirá con un intento de explicar por qué Góngora opta por una desviación en el uso del topos neoplatónico.

Este artigo discute a releitura de alguns autores da Escola crítica de Frankfurt sobre os conceitos freudianos de pulsão, Eros e Tânatos; princípio do prazer e princípio de realidade, bem como o ponto de intersecção desses conceitos frente ao advento da civilização. O tensionamento entre essas releituras epistomólgicas apresenta ricas inferências acerca da constituição subjetiva por sobressair-se diante de um rico aporte teórico que enlaça tanto o campo individual, do particular, quanto o todo social em que se insere. Para tanto, pauta-se na metodologia baseada na revisão bibliográfica dos textos de Freud e de Adorno, Horkheimer e Marcuse, sem desconsiderar importantes comentadores. Na verificação de um impulso hostil inerente aos sujeitos e à própria cultura, a presente pesquisa vale-se da articulação de aspectos constituintes do humano, como o prazer e o medo, para que se alce um vislumbre em torno do traço psíquico da agressividade em seu sentido destrutivo, violento; mas que também testemunha grande força frente à repetição diferenciada, o esforço em manter a ligação entre os homens. Compreendendo os aspectos destrutivos incidentes na constituição humana, torna-se possível perceber de que maneiras o princípio de realidade pode vir a ser firmado em restrições suscetíveis à barbárie, ao empobrecimento dos homens e a apreensão irracionalizada da realidade objetiva.

The myth of Helen runs through the poetic and philosophical tradition of the ancient world. Her defense is a paradox for legal tradition and the opportunity for a triumph of rhetoric. Through her name Greeks discuss the enchantment of beauty and desire as a driving force, which can have a destructive or constructive effect, or even act as a medium for great ideals. With Helen, a controversial power is at issue, which emanates from beauty and which presents itself differently to the gaze of men and women, raising a “gender” question that has clear traces in ancient texts. All this gives reason to appreciate, once again, the usefulness of intertextual comparison to investigate themes transversally present in poetic, rhetorical, legal, historical and philosophical texts. The revisiting of myths is already an elective place for a consciously intertextual practice on the part of tragic poets, in which Plato finds a model for his philosophical theatre. Among the detectable intersections, it still deserves investigation that precisely the “rewriting (palinodia)” of the myth of Helen offers Plato the opportunity to introduce a decisive turning point in the Phaedrus, where his Socrates deals with the power of eros by dueling with rhetoric: here a poetic quotation becomes a philosophical place, in which the threads of a distant comparison, sometimes explicit, sometimes underground, intertwine between the intellectuals active in the first half of the 4th century. The ambiguity of the myth of Helen is the underlying theme of this essay, which aims to identify connections between the texts and implications that are not always declared. The themes examined are the praise or denigration connected to the image of Helen in Homer, the double rewriting of the myth in Euripides (The Trojan women and Helen), the different virtuosities of its defense in Stesichorus, Gorgias and Isocrates, the philosophical metamorphosis of the myth in Plato’s Phaedrus, where for the first time the quality of desire is questioned together with the type of love that derives from it. This essay is intended to be a tribute to Livio Rossetti, who made intertextual study an indispensable exegetical model for understanding what is talked about in the literature of the ancient world.

Em Avalovara, de Osman Lins, uma semivelada convergência com Camões se insinua. A protagonista feminina assiste à montagem de um aparato no espaço relacionado ao seu destino. Um adjetivo bem plantado e uma rima trazem a antiga máquina do mundo do poema de Camões para o romance contemporâneo. A envergadura das duas máquinas as aproxima: o artefato osmaniano capta os fastos do mundo e os verte em , que se torna “a foz terrível das coisas”. Os desdobramentos da máquina osmaniana têm notas sinistras, mas a ela se entrelaça um Eros cosmogônico, assim como da máquina camoniana irradia-se o Amor. Palavras-chave: Camões. Osman Lins. Máquina do mundo. Eros.

The article examines the Johannine foundation of the Encyclical Deus Caritas Est. It shows how Benedict XVI drew heavily on the Augustinian exegesis of the Johannine literature (with a particular focus on the First Epistle of John). The analysis follows the three fundamental elements that the Pope identifies at the beginning of the document, comparing the texts of the two authors (St. Augustine and Benedict XVI): the lexical clarification of eros and agape, the interaction between the love of God and the love of neighbor, and finally the pneumatological foundation of love. Then, starting from this last element, the article proposes to interpret the second part of the Encyclical as a pneumatological ecclesiology that the Pope presented to the Church at the beginning of his pontificate.

The folk myth of the Zburătorul ("The Flyer") continues to captivate and intrigue readers today. Romanian mythology is richly complex and includes this remarkable creature, which appears in both popular literature (through spells and legends) and high literature. It has inspired renowned writers such as Mihai Eminescu, Ion Heliade Rădulescu, Vasile Alecsandri, and Cezar Bolliac. Zburătorul is an incubus demon associated with eros and carnal love, and it features prominently in many well-known legends and folk tales. These stories handed down from generation to generation, have been reflected in literature in various forms and interpretations. Zburătorul is depicted as a demonic entity that seduces young maidens, a handsome young man embodying sensual love, an aggressive force of eros, and a creature of fire and light that causes love-illness. It also symbolizes impossible love, night, and darkness that disrupts universal harmony and is seen, among other themes, as a harbinger of death. Zburătorul stands as a fascinating mythological figure deeply embedded in Romanian culture. This complex and ambivalent demonological entity has inspired popular and high literature, embodying desire, fear, and mystery. The myth of the Zburătorul, with its myriad nuances and interpretations, continues to mesmerize and influence Romanian culture, showcasing the lasting impact of ancient traditions and beliefs. [ABSTRACT FROM AUTHOR]

Negative Platonism is perhaps one of Jan Patočka's texts that has received the most attention in the academic world. Its importance is rarely doubted. However, today we are far from exhausting the implications of the Czech philosopher's interpretation of Plato. In particular, the conception of the Platonic Idea that derives from Patočka's reading does not seem to have been sufficiently confronted with what Plato himself said in his dialogues. According to the author, there seems to be a particular affinity between what Diotima says in her speech in the Symposium and Patočka's interpretation of Plato, which, until now, does not seem to have received enough attention in the academic literature on these two authors. In a similar way to what Patočka proposes with the experience of freedom as a door that opens to the consideration of the Idea, Diotima anchors the recognition of beauty in itself with the experience of beauty in the world. This "anchoring" would be given by the ascending path proposed in the scala amoris, in which eros, assumes an "integrative function" within the lover. Precisely, this integrative function carried out by eros seems to give reason to the link that Diotima establishes between that which is beauty in itself and the true virtue that the lover engenders by experiencing it. [ABSTRACT FROM AUTHOR]

Taking into account the Trinitarian debate that spanned the 4th century, this article explores the anthropological articulation of being "in the image and likeness" of the divine, starting from the divine intentionality revealed in Christ as an open and intrinsically relational configuration. The distinction between essence and disposition (eudochia) made by Gregory of Nyssa allows the creature to consider God's freedom in creating and thus to turn to Him with the freedom to respond with ones own love to the love of the origin. Gregory, as a father and pastor, will indicate this through the image of the source, the mirror, and growth, making it possible to maintain that the Christian's relationship with others and with the world is to be taken as that of the Son turned toward the Father, in the divine Trinity, and of the Bridegroom turned toward the bride who seeks him, in the economy of salvation. [ABSTRACT FROM AUTHOR]

This survey intends to reassess the well known view of Anders Nygren who believes that the difference between eros and agape is key in the early Christian literature, and in this respect it considers the case of Origen of Alexandria (185-254) who, in the original Greek fragments of his Commentary on the Song of Songs, passed down to us also in the partial Latin translation of Rufinus of Aquileia, though he is aware of the original semantic difference between them, employs them as synonyms and applies them to supersensible and spiritual entities. [ABSTRACT FROM AUTHOR]

Anne Brontë's Agnes Grey (1847) is about many things: chief among them is kindness. In this short novel, the words 'kind' and 'kindness' appear over 50 times. In the course of the work, we are brought to see that kindness is not a weak flame over which the downtrodden can warm their hands a little but rather a bonfire of a life force, the source of social good, and between Agnes Grey and Edward Weston, mutual kindness—specifically the shared valuing of kindness itself—ignites eros. As Marianne Thormӓhlen rightly observed, 'Agnes Grey's falling in love with Mr Weston is erotically charged in ways which present-day readers easily overlook'. I want to argue that this erotic charge is an intensification of currents of feeling that characterise Agnes's whole narrative. The way Agnes describes, late in the novel, the pressure of her lover's hand could also describe her experiences of kindness, both given and received, throughout her life: 'emphatic, yet gentle'. [ABSTRACT FROM AUTHOR]

Origen of Alexandria uses the language of ἔρως to explain God's desire to be with humanity. However, Plato's classic definition of ἔρως as a mix of poverty and plenty seems to be at odds with Origen's commitment to classical theism. This article explains why Origen does not consider this attribution to contradict his theological commitments. It starts with a discussion of Origen's theory of divine attributes, the ἐπίνοιαι Χριστοῦ. Next, Origen's doctrine of passio caritatis , which states that God can actively will to be passive, is explained. Then, Origen's familiarity with Plato's Symposium is demonstrated. The article then considers Origen's attribution of ἔρως to God, and its context, in the Commentarium in Canticum Canticorum ; it emerges that the Incarnation is, for Origen, God's most erotic act. The final section shows that Origen maintains his understanding of God's erotic, incarnational movement towards fallen humanity in works other than the Commentarium in Canticum Canticorum. [ABSTRACT FROM AUTHOR]

The perception of the concept of Eros has evolved through shared cinematic experiences, to the point of shaping collective imagery in Cadiz, Spain. This city is known for its creativity and an extraordinary amount of performances during the period of carnival, and is represented annually by anonymous citizens. The research method employed consisted of an exhaustive analysis of bibliographic, press, and archival references on audience behavior from the introduction of the cinematograph to the present day. The authors have designed a table that organizes the emergence of movie theaters in the city and completed the background information, delving into the historical, geographical, and idiosyncratic factors that have contributed to collective creativity in the city. From there, we analyzed the evolution of the concept of Eros through the perspectives of Byung Chul Han and Georges Bataille. As a result, we recovered the value of projection interruptions in the analog environment as an opportunity for collective interaction, confronting them with the demands of technological perfection. We demonstrated the resilience of the analog through new experiences that show the evolution of the need for collective contact. Future studies will focus on other contexts, such as supermarkets and terraces, to contribute to a broader understanding of urban spaces, social cohesion, and perceptions of Eros. [ABSTRACT FROM AUTHOR]

Essential for reactive oxygen species (EROS) protein is a recently identified molecular chaperone of NOX2 (gp91phox), the catalytic subunit of phagocyte NADPH oxidase. Deficiency in EROS is a recently identified cause for chronic granulomatous disease, a genetic disorder with recurrent bacterial and fungal infections. Here, we report a cryo-EM structure of the EROS-NOX2-p22phox heterotrimeric complex at an overall resolution of 3.56Å. EROS and p22phox are situated on the opposite sides of NOX2, and there is no direct contact between them. EROS associates with NOX2 through two antiparallel transmembrane (TM) α-helices and multiple β-strands that form hydrogen bonds with the cytoplasmic domain of NOX2. EROS binding induces a 79° upward bend of TM2 and a 48° backward rotation of the lower part of TM6 in NOX2, resulting in an increase in the distance between the two hemes and a shift of the binding site for flavin adenine dinucleotide (FAD). These conformational changes are expected to compromise superoxide production by NOX2, suggesting that the EROS-bound NOX2 is in a protected state against activation. Phorbol myristate acetate, an activator of NOX2 in vitro, is able to induce dissociation of NOX2 from EROS with concurrent increase in FAD binding and superoxide production in a transfected COS-7 model. In differentiated neutrophil-like HL-60, the majority of NOX2 on the cell surface is dissociated with EROS. Further studies are required to delineate how EROS dissociates from NOX2 during its transport to cell surface, which may be a potential mechanism for regulation of NOX2 activation. [ABSTRACT FROM AUTHOR]

The study of the neural substrates that serve conscious vision is one of the unsolved questions of cognitive neuroscience. So far, consciousness literature has endeavoured to disentangle which brain areas and in what order are involved in giving rise to visual awareness, but the problem of consciousness still remains unsolved. Availing of two different but complementary sources of data (i.e., Fast Optical Imaging and EEG), we sought to unravel the neural dynamics responsible for the emergence of a conscious visual experience. Our results revealed that conscious vision is characterized by a significant increase of activation in extra-striate visual areas, specifically in the Lateral Occipital Complex (LOC), and that, more interestingly, such activity occurred in the temporal window of the ERP component commonly thought to represent the electrophysiological signature of visual awareness, i.e., the Visual Awareness Negativity (VAN). Furthermore, Granger causality analysis, performed to further investigate the flow of activity occurring in the investigated areas, unveiled that neural processes relating to conscious perception mainly originated in LOC and subsequently spread towards visual and motor areas. In general, the results of the present study seem to advocate for an early contribution of LOC in conscious vision, thus suggesting that it could represent a reliable neural correlate of visual awareness. Conversely, striate visual areas, showing awareness-related activity only in later stages of stimulus processing, could be part of the cascade of neural events following awareness emergence.

En el presente ensayo se propone, en primer lugar, analizar la teoría del Eros tal y como la expone Anne Carson en su ensayo Eros dulce y amargo (2020), en el cual reflexiona a través de poetas como Safo y filósofos como Platón. Después se aplicarán estas observaciones sobre el Eros a la novela Perderse, de Annie Ernaux, con el objetivo de establecer paralelismos y diferencias, pensando en la posibilidad de encontrar una identidad entre los conceptos de pasión y Eros. Todo esto será realizado partiendo del carácter de los textos de Ernaux como narraciones a la vez literarias, sociológicas e históricas. In this essay we propose, first of all, to analyze the theory of Eros as presented by Anne Carson in her essay Sweet and Bitter Eros, in which she reflects through poets like Sappho and philosophers like Plato. We will then apply these observations about Eros to the novel Getting Lost by Annie Ernaux, with the aim of establishing parallels and differences, thinking about the possibility of establishing an identity between the concepts of passion and Eros. All this will be done based on the character of Ernaux's texts as narratives that are at once literary, sociological, and historical.

The article considers a significant aspect of Strada per Roma, namely the narcissistic personality of the main protagonist, the young Guido Corsalini, and the sensual valence of Paolo Volponi's early poetic production written at the same time of this novel. To this end, the essay traces, also in the light of analytical doctrines on the subject, but not only, Guido's inner journey, focusing on those episodes that highlight an Ego of the character that has remained emotionally stuck at an infantile age. Indeed, it will be the experience of intimacy with Barnaba, the separation from his childhood friend Ettore, that will mentally project Guido into a different, more adult and conscious mental atmosphere, on the streets of Roma.

After every school shooting in the United States both a wish and a fear arise: Will this be the one? Will this be the tipping point for change in a nation so deeply divided over the meaning of "the right to bear arms?" Sandy Hook, Connecticut? No. Parkland, Florida? No. So, why might the killing of 19 children and 2 teachers in Uvalde, Texas, prove different? The American epidemic of mass school shootings betrays a country's willingness to let its children disappear, to sacrifice them on the altar of an archetypally violent ethos. While the internal experiences of alienation, resentment and contempt are often at play in the individuals who carry out such violence, the author suggests that the uniquely American glorification of "the lone wolf", the "rugged individual" and the "misunderstood hero" fuels a supportive background for mass shooters in a nation that appears to be enamoured of ancient patriarchal attitudes as it doubles down on its valuing of weaponry. Such patriarchal attitudes, underscored by capitalism and the profits of the gun industry, are implicated in the territorial adhesion to American gun rights and in the high cost paid by the blood of innocents. Drawing on Vestergaard & Odde's (2021) concepts of socio‐analysis and sociality, this paper explores the dynamic process of "mass‐character" marked by "contagion, imitation, attraction and repulsion" that convolute cultural values of heritage and freedom into the perverse expression of mass violence. [ABSTRACT FROM AUTHOR]

This article revolves around Kierkegaard's arguments about love. Kierkegaard is a pioneer existentialism and one of the main theologians of the 19th century. Love is one of the fundamental concepts of Kierkegaard's thinking, as he dedicated one of his significant books entitled Works of Love (1847) to this concept. In this book, Kierkegaard has created a constellation of concepts related to love and has proposed a new interpretation of the Christian love. Then, he designs new concepts through separating divine love from erotic love. In modern times, love is considered a category of emotions and feelings, but for Kierkegaard it has different connotations. For him, love is a philosophical, existential and fundamental concept. He considers Christian love to be the only true love and believes that in the holy scripture, true love has found meaning in relation to God. In this article, we are going to outline Kierkegaard's opinions about divine love and love for the other and delineate the relationship between the two, while criticizing and evaluating them. [ABSTRACT FROM AUTHOR]

Discussion of Mahler and his music in the context of eroticism is rare. He is often personally contrasted with his wife Alma in terms of cultural interests and behavior. Evidence reveals, however, that he was more romantically experienced than Alma indicated at the time of their marriage. Mahler's music seems less overtly erotic than that of many of his important contemporaries. But he spent a career bringing some of the most sexually charged operatic repertoire to the stage as conductor. His patriarchal views on the idea of "Eros" as having both bodily and spiritually creative aspects of the "Common Eros" and the "Heavenly Eros" deriving from Plato's The Symposium, and the Wunderhorn song "Verlorne Müh'!" (1892) provide ways of understanding this stylistic shift and the exalted erotic at play in Mahler's music. [ABSTRACT FROM AUTHOR]

In this paper, I focus on the concept of embeddedness as the background against which eros is a force and a power in and through interactions. To go beyond an internalist account of eros, I engage in a dialogue with some philosophical accounts of desire from an enactive perspective.This enables me to shed light on the location of the embodied tension as "in-between" lovers and "all-around" them. Crucial to this tensional account of embedded eros is the intertwining between self and others' becomings in processes of participatory sense-making. Through participatory sense-making lovers make their worlds, creating new ways of being and knowing in the ensemble. I advance some steps towards an enactive ethics of eros where, I claim, the cultivation of the space in-between and all-around lovers is the key to avoid the traps of a degenerated form of eros. [ABSTRACT FROM AUTHOR]

What follows is a book review of Eros Crucified: Death, Desire, and the Divine in Psychoanalysis and Philosophy of Religion, by Matthew Clemente. "Eros Crucified" was published by Routledge in 2020 as part of the "Psychology and the Other" series. The review focuses on thematic summarizations of each chapter, with a short set of notes analyzing the form, function, and forthgoing scholarly conversations that the book is likely to offer/invite. This space allocation is in part, due to the considerable prose, non-traditional writing style, and significant scholarly traditions drawn into dialogue with one another (philosophy, psychoanalysis, religious studies) that required further explication. "Eros Crucified" is a considerable text for those seeking a psychoanalytic description of reoccurring religious cultural phenomena, and the implications therein. [ABSTRACT FROM AUTHOR]

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In the introduction to The Psychology of the Transference (1946), Carl Jung sketched out a theory of "erotic phenomenology" which condenses his teaching about sexuality and romantic love into a very concise summary. But the meaning of this passage is obscured in the English translation given in the Collected Works of C. G. Jung. I propose here a new translation which makes Jung's meaning clearer, along with a commentary which explains it in the context of Freudian drive theory and German 19th century philosophy. Invoking the concepts of instinct, mind, and Eros (both the passion and the divine figure), Jung's theory says that male sexual desire can be cultivated or repressed in four distinct ways, each associated with a female symbolic figure or anima image: Eve, Helen, Mary and Sophia. [ABSTRACT FROM AUTHOR]

In continuation with my on-going research and presentations on sport as a field of channeling and externalizing cruelty and violence, as a field of transfiguration of drives, in this paper I will examine instincts, drives and sublimation in Freud and post-Freudian psychoanalytic literature within the context of sports. Freud was influenced by Nietzsche on his drive theory; however, in Freud it assumes a specific meaning and finds its place within the context of his overall psychoanalytic work, especially in relation to his second topology of the human psyche that consists of id, ego and superego and his theory of sublimation. Ultimately, Freud reduces all drives to Eros and Thanatos and explains their workings in relation to the constitution of the psyche. Sublimation has a direct correlation to drives, which is a culture/individual specific way of treating and channeling drives; sublimation also has much to do with suffering and how we deal with suffering (and other emotions as I discuss in my book, Emotion in Sports). What I would like to explore in this paper is to understand in what ways sport is a form of sublimation and how sport may address the subject of drives, both Eros and Thanatos. Since Freud sees both of these drives as bound together in many contexts, does sport constitute one of those areas? What type of psychic constitution does the sporting culture assume? Or, to put it differently, what are the dynamic relations of the different parts of the human psyche, the id, the ego and the superego, in the practice of sport and in the community of sports? Here and elsewhere, in agreement with Jung, I will include discussion of 'collective unconscious', as I explore the significance of symbols of sport in the life of individuals and cultures. [ABSTRACT FROM AUTHOR]

The chaperone protein EROS (“Essential for Reactive Oxygen Species”) was recently discovered in phagocytes. EROS was shown to regulate the abundance of the ROS-producing enzyme NADPH oxidase isoform 2 (NOX2) and to control ROS-mediated cell killing. Reactive oxygen species are important not only in immune surveillance, but also modulate physiological signaling responses in multiple tissues. The roles of EROS have not been previously explored in the context of oxidant-modulated cell signaling. Here we show that EROS plays a key role in ROS-dependent signal transduction in vascular endothelial cells. We used siRNA-mediated knockdown and developed CRISPR/Cas9 knockout of EROS in human umbilical vein endothelial cells (HUVEC), both of which cause a significant decrease in the abundance of NOX2 protein, associated with a marked decrease in RAC1, a small G protein that activates NOX2. Loss of EROS also attenuates receptor-mediated hydrogen peroxide (H2O2) and Ca2+ signaling, disrupts cytoskeleton organization, decreases cell migration, and promotes cellular senescence. EROS knockdown blocks agonist-modulated eNOS phosphorylation and nitric oxide (NO●) generation. These effects of EROS knockdown are strikingly similar to the alterations in endothelial cell responses that we previously observed following RAC1 knockdown. Proteomic analyses following EROS or RAC1 knockdown in endothelial cells showed that reduced abundance of these two distinct proteins led to largely overlapping effects on endothelial biological processes, including oxidoreductase, protein phosphorylation, and endothelial nitric oxide synthase (eNOS) pathways. These studies demonstrate that EROS plays a central role in oxidant-modulated endothelial cell signaling by modulating NOX2 and RAC1.

Resumo: Este artigo visa explanar como o conceito vontade de potência, oriundo da filosofia de Nietzsche, é usado por C. G. Jung em sua obra Psicologia do Inconsciente para resolver um problema presente na primeira escola psicanalítica, a saber: a unilateralidade da neurose. Quando Jung identifica certas lacunas na teoria da repressão freudiana, irá reformular a teoria da neurose a partir da apropriação que Alfred Adler, um dos primeiros discípulos de Freud, faz do conceito nietzschiano. Veremos como Jung irá valer-se da oposição entre a teoria de Eros de Freud e a teoria de Adler, que, por sua vez, considera o poder como o principal mecanismo do caráter nervoso. Ao analisar de igual modo ambas as teorias, Jung chegará a conclusão de que o problema da neurose pode ser resolvido mediante a unificação de seus antagonismos. Assim, desenvolverá uma ideia basilar em sua psicologia analítica: a dos tipos psicológicos ou tipos de atitude.

RESUMO: O presente trabalho trata de analisar duas cenas iniciais do diálogo de Platão, o Simpósio, envolvendo a chegada de Sócrates na casa de Agatão. A proposta é examinar como estas duas cenas sinalizam práticas de cuidado de si na antiguidade e, sobretudo, como antecipam questões que serão imprescindíveis para compreensão da leitura da obra como um todo. Ademais, trata-se de verificar como as práticas podem contribuir no processo do conhecimento através do cuidado de si. PALAVRAS-CHAVE: Eros; cuidado; Simpósio; autoconhecimento; moderação. ABSTRACT: This work comes to analyze two initial scenes of Plato's dialogue, the Symposium, involving the arrival of Socrates in Agathon's house. The proposal is to examine how these two scenes indicate care practices themselves in antiquity and especially to anticipate issues that will be invaluable in understanding the reading of the work as a whole. Moreover, it is to check how practices can contribute to the process of knowledge through self-care. KEYWORDS: Eros; Caution; Symposium; self-knowledge; moderation.

The study delves into the exploration of love themes and motifs within the late medieval Serbian adaptation of the Alexander Romance (14th century). It provides a comparative analysis of Alexander's portrayal across different versions of the legend, beginning with the redaction (3rd century AD), where the king was depicted as an asexual hero. Progressing through the e variant (7th-8th centuries), which presented the king as a gracious friend to his commanders, the focus eventually shifts to the Serbian Alexander Romance. In this adaptation, Alexander is portrayed as a lovesick, heterosexual knight, influenced by the Ovidian ideas prevailing in the late medieval period. Using the methods of Eve Kosofsky Sedgwick and Megan Moore, the study examines the ideological and poetic dimensions of Love within the Serbian Alexander Romance, highlighting its homosocial and thanatological characteristics. A comparative lens extends to late Byzantine literature, especially the Byzantine Achilleid. The conclusion drawn is that the late medieval Alexander Romance signifies the final instance of distorting the ancient genre of the classical love novel. The overarching theme in the ancient legend of the Greek king consistently revolves around the hero's deification and death. Within this narrative, absolute Love (fin'amor) cannot be fully celebrated.

In the Bosnian-Herzegovinian literary field, Alija Nametak established himself as a storyteller and novelist, but not as a poet and playwright. In this paper, for the first time, the poetic and stylistic-formational features of Nametak's poetry published from 1925 to 1932 in the magazines Jugoslovenska njiva, Književnik and Novi Behar are fully presented. His youthful poetry, stratified into an intimate and social thematic-motive register, flirts with contemporary modernist and avant-garde poetic tendencies, which we find in the poetry of Muse Ćazim Ćatić and Hamza Huma. The second part of the paper deals with his dramatic work: from historical drama (Narodna vlada), to comedy (Omer za naćvama and Abdullah-paša u kasabi), all the way to the holy-historical legend (Jusuf and Zulejha). Except for the last play, which remained in the manuscript legacy, in all the others there is a critical attitude towards certain social deviations. While in the drama Narodna vlada Nametak develops a patriotic discourse as a form of anti-colonial resistance, in the comedies Omer za naćvama and Abdullah Paša u kasabi, in the spirit of folk and palanquin carnival culture, he undermines primitivism and stereotyped roles in society. In the drama Jusuf and Zulejha staged the Qur’anic-Biblical historical story about Yusuf a.s. (Joseph.) As a folklorist, Nametak introduced various elements from folk life and customs into the drama, not only to create a context for shaping the character of his characters but also to use their potential for popular, carnival, and subversive distortion of established social and cultural norms and patterns. The poetry and drama of Alija Nametka, in a literary-historical sense, are significant because they reveal this writer to us as the protagonist of a multiple literary identity – it is a kind of identity of resistance which, apart from the already established religious and ethnic one, is realized in the social and feminist dimension as well.

In this paper I show that the "narcissistic libido' out of which the self emerges is best conceived as de-sexualized eros, for this is the kind of energy that can love ideals, love ourselves (self-esteem), and love connecting with others (selfobjects). I draw upon Plato and the late Freud to amplify how seeing the self's energy as eros allows us to understand the self as daimonic, aesthetic, and developmental—a striving to attain evermore complex versions of itself. Eros is also an "experience-near" way to conceive of the self's energy, as we immediately know when we are feeling intensely erotic about an activity, another person, a work of art, etc. I will further show how eros can be transformed into sexualization and narcissistic rage when the self is traumatized, thereby explaining why selves have these two kinds of by-products when traumatically injured. Conceiving of the self's energy as eros gives us an important way to come to know our selves: we are what we love. [ABSTRACT FROM AUTHOR]

In this essay, I would like to draw closer the two realms of Platonic texts, both its erotic philosophy that relates to the concrete world of desire and passion, and the yearning for the spiritual, the divine, pure knowledge of things in themselves. To do so, I want to describe some elements from the dialogues Phaedrus and Symposium, but also some from Theaetetus. In a first moment, I want to delve into the idea of a Platonic erotic mysticism. This expression, erotic mysticism, contains two terms that may seem antithetical, as mysticism is the encounter of the human with the divine, and eroticism depicts bodily, sensual elements, generally dealing with the encounter of the human with another human. However, there is already a long tradition of using erotic terms to describe the mystical encounter, and Plato is an important chapter in this way of describing mysticism. Then, in a second moment, I intend to explore a passage from the dialogue Theaetetus to indicate how the contemplation of nature, typically philosophical, is a way of resembling the divine, becoming a virtuous and wise person. Thus, I seek to present how the desire for knowledge in Plato refers to a total vitality of the human, making philosophy not only an abstract investigation operated by the intellect but a way of life in its entirety. [ABSTRACT FROM AUTHOR]

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