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Integral Human Development

The meaning of love and unity of social bodies

Nowadays, human relationships, particularly sexual and family relationships, are “liquid”, according to Zygmunt Bauman’s emblematic thesis. This means that social ties are more unstable, affections are more disposable, relationships are seen as superficial consumer goods and there is an inordinate focus on individual freedom and self-interest. Because of this fluidity that floods contemporary societies, we seem to be addicted to following a materialistic and individualistic logic of social reality when we think about solutions to various human needs.

In addition to this “liquid” nature, social consciousness has been weakened by the influence of critical theories that seek to replace old loyalties and long-standing institutions with a dynamic of permanent contestation, distrust and fragmentation into hostile groups. Based on this mentality, there is an enemy on every corner and a potential dynamic of oppression in every face.

The liquid nature of relationships and the perspective of critical theory share a common emphasis on global causes at the expense of close-knit loyalties; in other words, absolute individualism goes hand in hand with a global and uprooted social justice. But does this attachment to global causes allow us to truly understand human aspirations? Today, men and women find themselves in a situation where they have lost their bearings and are encouraged to start everything from scratch, to reinvent themselves alone, to suppress biological determinants, to constantly compete with one another, and to become emancipated beings, detached from the past and uncommitted to the future. They are taught not to depend on anyone on the basis of love, as if it were possible to live entirely on their own, without the bonds of loyalty and reciprocity that begin within the family.

At a time so haunted by problems of anxiety, loneliness and a lack of social cohesion, contemporary man in the West is a long way from feeling the fullness of life in his daily life.

In this regard, it is worth revisiting the thought of the great Russian philosopher Vladimir Soloviov (1853-1900) who sought to achieve a holistic synthesis between science, philosophy and theology. For this author, only cooperation between these three dimensions would allow for an integral understanding of truth, both in the material and spiritual realms. The search for truth could not be reduced to what is empirically verified, so he rejected materialism, which excludes the spiritual and religious dimensions of reflection on human existence.

One of the most memorable works that Soloviov delegated to us was his reflection on “The Meaning of Love”, in which he dissected how love is the force that moves human action towards divine perfection in order to achieve true happiness. This author was also original in recognizing the personal dimension of erotic love, in addition to its familial dimension. For Soloviov, love is more than just an evolutionary force, but the genuine expression of the desire for spiritual and moral union.

When fully realized, love is the triumph over death and is above the experience of feelings of patriotism or love for humanity. “To sacrifice his own existence for his nation or for humanity is, of course, possible, but to create out of himself a new human being, to develop and realize a true human individuality on the basis of this extensive love, is impossible.”

Love aspires to unity in the social body. In this sense, love is a force that undermine and abrogate egoism because it is sacrificial. It elevates human beings and brings them closer to God and moral perfection. Love is a transforming force that redeems society and is not just an individual feeling.

In Soloviov’s words: “The meaning and worth of love, as a feeling, is that it really forces us, with all our being, to acknowledge for another the same absolute central significance which, because of the power of our egoism, we are conscious of only in our own selves. Love is important not as one of our feelings, but as the transfer of all our interest in life from ourselves to another, as the shifting of the very center of our personal lives. This is characteristic of every kind of love, but predominantly of sexual love; it is distinguished from other kinds of love by greater intensity, by a more engrossing character, and by the possibility of more complete overall reciprocity.”

At a time when we are facing so many divisions in society, Soloviov’s vision of the unifying and redeeming role of love is an inspiration that can bring light in the midst of social chaos and pave the way for reconciliation with our social nature and the improvement of human faculties in all dimensions of life, whether intimate or public, material or spiritual.

A verdade do amor e a unidade no corpo social

As relações humanas, em particular as relações sexuais e familiares, revestem-se hoje de um carácter “líquido”, conforme a emblemática tese de Zygmunt Bauman. Isto significa que os laços sociais são mais instáveis, os afectos são mais descartáveis, os relacionamentos são vistos como bens de consumo superficiais e existe um apego desmesurado à liberdade individual. Devido a esta fluidez que inunda as sociedades contemporâneas, parecemos viciados em seguir uma lógica materialista e individualista da realidade social quando pensamos soluções para as diversas necessidades humanas.

Além dessa liquidez, a consciência social está debilitada pela influência das teorias críticas que pretendem substituir antigas fidelidades e instituições duradouras por uma dinâmica de permanente contestação, desconfiança e fragmentação em grupos hostis. A partir desta mentalidade, existe um inimigo em cada esquina e uma dinâmica de opressão em cada rosto.

A natureza líquida das relações e a visão da teoria crítica têm em comum a valorização das causas globais em desfavor das fidelidades de proximidade, ou seja, o individualismo absoluto anda de braço dado com uma justiça social global e desenraizada. Mas será que esse apego às causas globais permite-nos conhecer os verdadeiros anseios humanos? Homens e mulheres encontram-se hoje numa circunstância de perda de referências e são encorajados a fazer tudo a partir do zero, a reinventarem-se sozinhos, a reprimirem determinantes biológicas, a competirem constantemente entre si e a serem seres emancipados, separados do passado e descomprometidos com o futuro. São ensinados a não depender de ninguém na base do amor como se fosse possível viverem por si mesmos, sem as relações de fidelidade e reciprocidade que começam na família.

Numa época tão assombrada por problemas de ansiedade, de solidão e de falta de coesão social, o homem contemporâneo no Ocidente está muito longe de sentir a plenitude da vida no seu quotidiano.

A este propósito, vale a pena revisitar o pensamento do grande filósofo russo Vladimir Soloviov (1853-1900) que procurou realizar uma síntese holística entre ciência, filosofia e teologia. Para este autor, só a cooperação entre essas três dimensões permitiria uma compreensão integral da verdade, tanto no domínio material como no domínio espiritual. A busca da verdade não podia ser reduzida ao que é empiricamente verificável, como tal, ele rejeitava o materialismo que exclui as dimensões espirituais e religiosas da reflexão sobre a existência humana.

Uma das obras mais memoráveis que Soloviov nos legou foi a sua reflexão sobre “A Verdade do Amor”, em que dissecou a forma como o amor é a força que move a acção humana a aproximar-se da perfeição divina para realizar uma felicidade verdadeira. Este autor foi também original na tradição cristã por reconhecer a dimensão pessoal do amor erótico, além da sua dimensão familiar. Para Soloviov, o amor é mais do que uma mera força evolutiva, mas sim a expressão genuína do desejo de união espiritual e moral.

Quando realizado plenamente, o amor é o triunfo sobre a morte e está acima da experiência dos sentimentos de patriotismo ou do amor pela humanidade. “To sacrifice his own existence for his nation or for humanity is, of course, possible, but to create out of himself a new human being, to develop and realize a true human individuality on the basis of this extensive love, is impossible.”

O amor aspira à unidade no corpo social. Nesse sentido, o amor é uma força que mina e anula o egoísmo por ser sacrificial. Ele eleva o ser humano e aproxima-o de Deus e da perfeição moral. O amor é uma força transformadora de redenção da sociedade e não é um mero sentimento individual.

Ainda nas palavras de Soloviov: “The meaning and worth of love, as a feeling, is that it really forces us, with all our being, to acknowledge for another the same absolute central significance which, because of the power of our egoism, we are conscious of only in our own selves. Love is important not as one of our feelings, but as the transfer of all our interest in life from ourselves to another, as the shifting of the very center of our personal lives. This is characteristic of every kind of love, but predominantly of sexual love; it is distinguished from other kinds of love by greater intensity, by a more engrossing character, and by the possibility of more complete overall reciprocity.”

Numa altura em que enfrentamos tantas cisões na sociedade, a visão de Soloviov sobre o papel unificador e redentor do amor é uma inspiração que pode trazer luz no meio do caos social e abrir caminhos de reconciliação com a nossa natureza social e de aperfeiçoamento das faculdades humanas em todas as dimensões da vida, sejam elas íntimas ou públicas, materiais ou espirituais.

danielasilva

Daniela Silva is a Postdoctoral Research Fellow in the Integral Human Development Program at the Universidade Católica Portuguesa, focusing on the project "Family, Fertility, and Sustainability: Priorities and Expectations of the Portuguese." With a Ph.D. in Political Science and International Relations from the Institute of Political Studies at the Universidade Católica, she has also earned a master's degree in Governance, Competitiveness, and Public Policies from the University of Aveiro. Daniela's academic journey began with a bachelor's degree in Political Science and International Relations from the Faculty of Social Sciences and Humanities at Nova University of Lisbon. Her academic interests span political philosophy, public policies, and family studies. Beyond the academic realm, Daniela actively engages in public discourse, maintaining a monthly opinion column in Jornal Económico since 2020.

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OpenEdition sugere que esta publicação seja citada da seguinte forma:
danielasilva (10 de Agosto de 2024). The meaning of love and unity of social bodies. Desenvolvimento Humano Integral. Recuperado em 12 de Novembro de 2024 de https://doi.org/10.58079/125tz


Por danielasilva

Daniela Silva is a Postdoctoral Research Fellow in the Integral Human Development Program at the Universidade Católica Portuguesa, focusing on the project "Family, Fertility, and Sustainability: Priorities and Expectations of the Portuguese." With a Ph.D. in Political Science and International Relations from the Institute of Political Studies at the Universidade Católica, she has also earned a master's degree in Governance, Competitiveness, and Public Policies from the University of Aveiro. Daniela's academic journey began with a bachelor's degree in Political Science and International Relations from the Faculty of Social Sciences and Humanities at Nova University of Lisbon.

Her academic interests span political philosophy, public policies, and family studies. Beyond the academic realm, Daniela actively engages in public discourse, maintaining a monthly opinion column in Jornal Económico since 2020.

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