Not agape (charity), not philia (friendship), not storge (familial affection), but eros. Eros paradoxically distinguishes itself from the other constituent parts of love by its more individual and personal, even egotistical, dimension, centred on the subject ; a dimension in which the other is no more than “with the self”. Eros and logos conjugate together. But does eros always testify to the duplicity and classical tension between Apollo and Dionysius ? In reality, is one not the masked face of the other ?
CLIL theme: 4028 -- SCIENCES HUMAINES ET SOCIALES, LETTRES -- Lettres et Sciences du langage -- Lettres -- Etudes de littérature comparée
