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  1. Apr 2025
    1. plato’s concept of eros frames desire as a longing for something higher, something beyond the physical—an insatiable pull toward truth, beauty, and the divine.

      So, I am not a Platonist. I think desire is obviously more than just physical, but I don't think desire is always for something "higher" in the sense of truth or the divine.

      I don't think desire is rooted in perfect forms. I think people can simply be drawn to particulars. Not necessarily ideals.

      This gets at what we were talking about last night, my favorite poem -- "The idea, for example, that each particular erases the luminous clarity of a general idea." I don't think particulars erase things -- particulars are beautiful, they are truer, in my opinion, than these "true forms" which don't exist. There is no perfect blackberry, of which all others are derivative; each blackberry exists uniquely, and from these unique instances, we introduce the term "blackberry" to generalize, not the other way around.

      I think that things dissolve when you focus too much on perfect forms. I think that beauty is in the details. I am drawn to you, Aileen, for who you are, not some Platonic ideal of a woman.

    2. to be known in this way—to be undressed, not in body, but in mind—is the kind of intimacy that lingers far longer than touch.

      I want to know you in every way Aileen, in body and in mind. I think Terrible Things actually does convey this in a more natural and obvious way that subverts the dichotomy that this essay is presenting.

      I wanna know what you're thinking How you look after the shower How my hands feel on your skin

      How your tears fall when you're crying How my clothes hang on your shoulders How my lips feel on your lips

      These are intellectual, physical -- these are simply human. We talk about this -- I want to know the real you.

    3. sartre would argue that all desire is performative

      I think this is stupid. Again, sometimes people just want things. And it's not that deep. I'm not performing every time I want something.

    4. plato’s ascent in the symposium suggests that love should move beyond the physical, reaching toward something higher. but there is a cruelty in this kind of transcendence, because it demands the renunciation of what makes us human. we are not just minds; we are bodies. and while the intellect can seduce, can it truly sustain the hunger that lives in the flesh? or does it merely prolong this ache?

      I feel like there's this false dichotomy that's been continuing by now in this piece -- I think that love can be both physical and intellectual, and it is better if it's fulfilled along these different dimensions.

    5. all human desire—whether erotic, intellectual, or emotional—is ultimately a longing for god. to augustine, even the most consuming love for another person is, at its core, a misplaced yearning for the divine.

      I don't think this is true. As a simple example, think of a hungry person in front of a hamburger. If they desire the burger, I don't think this desire represents a deeper longing for God. Sometimes people just want things.

    6. he presents love as a hierarchy, where physical attraction is only the first rung of a much larger ascent. at its lowest, eros is the desire for another’s body, but true love in its highest form is not about possession, it is about transcendence.

      This is different from how I think, I don't think of different attractions as rungs on a ladder. I think Plato is thinking of love as an end of itself, whereas I tend to think of the relationship, or the life together, as the end in itself -- with love in its different forms forming pillars that support the structure, or roots that allow the tree, which is the relationship, to flourish. And the tree can probably survive only using some of its roots -- e.g. intellectual, or physical -- but it'll be healthier if all of them are supporting it well.

      There are loving relationships that fail, which is maybe the reason for me not seeing love as the destination, but as support for something bigger, which is a life shared.

    7. anais nin understood this—how desire does not begin with touch but with language, perception, and the sharp electric pull of a mind that challenges and excites you.

      us -- getting drawn to each other without meeting first in person