The Different Kinds of Love
The Greeks distinguished at least 6 different kinds of love:
1) Eros was the notion of sexual passion and desire but, unlike today, it was considered irrational and dangerous. It could drive you mad, cause you to lose control and make you a slave to your desires. The Greeks advised caution before one gives into these desires.
2) Philia denoted friendship which was thought more virtuous than sexual or erotic love. It refers to the affection between family members, colleagues, and other comrades. However these persons are much closer to you than Facebook friends or Twitter followers.
3) Ludus defines a more playful love. This ranges from the playful affection of children all the way to the flirtation or the affection between casual lovers. Playing games, engaging in casual conversation, or flirting with friends are all forms of this playful love.
4) Pragma refers to the mature love of lifelong partners. After a lifetime of compromise, tolerance, and shared experiences a calm stability and security ensues. Commitment between partners is the key; they mutually support and respect each other.
5) Agape is a radical, selfless, non-exclusive love; it is altruism directed toward everyone (and perhaps to the environment too.) It is love extended without concern for reciprocity. Today we would call this charity; or what the Buddhists call loving kindness.
6) Philautia is self-love. The Greeks recognized two forms. In its negative form philautia is the selfishness that wants pleasure, fame, and wealth beyond what one needs. Narcissus, who falls in love with his own reflection, exemplifies this kind of self-love. In its positive form philautia refers to a proper pride or self-love. We can only love others if we love ourselves; and the warm feelings we extend to others emanate from good feelings we have for ourselves. If you are self-loathing, you will have little love to give.1
These distinctions undermine the myth of romantic love so predominant in modern culture. People obsess about finding soul mates, that one special person who will fulfill all their needs—a perpetually erotic, friendly, playful, selfless, stable partner. In reality no person fulfills all these needs. And the twentieth-century commodification of love renders the situation even worse. We buy love with engagement rings; market ourselves with clothes, body modifications, Facebook profiles, and on internet dating sites; and we look for the best object we can find in the market given an assessment of our trade value.
This is not to suggest that everything is wrong with the modern world or that the internet isn’t a good place to find a mate—it may be the best place. (Although I’m much too old to worry about it!) Rather I suggest that to be satisfied in love, as in life, one must cultivate multiple interests, strategies, and relationships. We may get the most stability from our spouse, but find playful times with our grandchildren or our golfing partners; we may find friendship with our philosophical comrades; and we might find an outlet for altruism in our charitable contributions or in productive work.
As for our most intimate relationships, we would do best to lower our expectations—again no one satisfies all our needs. As I said in my previous post, this is not the idealized love of Hollywood movies, but it is real love. No, you won’t have heart palpitations every time you see your beloved after 35 years, but you will feel the presence that accompanies a lifetime of shared love, a lifetime of struggling and fighting and working together. You will feel the continuity of knowing someone who knew you when you were young, middle age, and old, and they will feel the same. The accompanying serenity is peaceful and priceless. I hope everyone can experience this.
1. Rousseau made a similar distinction between amour-propre and amour de soi. Amour de soi is a natural form of self-love; we naturally look after our own preservation and interests and there is nothing wrong with this. By contrast, amour-propre is a kind of self-love that may arise when we compare ourselves to others. In its corrupted form, it is a source of vice and misery, resulting in human beings basing their own self-worth on their feeling of superiority over others.