Love
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Love is a feeling of attachment to and fondness for another individual.
While physical manifestations of love may be more common among members of the same species, it has long been known that humans could fall in love with animals, and vice versa. In fact, sometimes relationships across the species barrier may be even closer and more ‘real’ that those we have with our own species!
Many zoosexuals can attest to the fact that they love animals in the same way other humans love men or women – it simply came naturally to them, and their feelings of romantic love are no less tender or complete than the love spouses may feel for one another.
Animals are known for being honest in a way that humans often-times are not. They don’t play mental games, act manipulative, or feign interest for personal gain. Quite the contrary – they are very up front about their feelings and desires and this can be very refreshing.
While there are some bestialists who just have sex with animals because they are horny and don’t have another outlet (or simply enjoy variety but see their animal as no more than a pet) that doesn’t change the fact that many zoos think of themselves as married to their animal lover.
One would never claim that no men feel romantic love for women simply because some men don’t, and neither would they claim that no men are attracted to women just because some men occasionally ‘use’ human women.
This applies to the zoo community as well – they are a wide range of individuals whose feelings for animals vary from curiosity and general fondness all the way to passionate love and complete devotion.
Four loves
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While in English one uses the single word "Love" to refer to many different things, the concept of Love can be better divided into four primary terms deriving from the Greek. There are Four types of Love agreed to exist.
Storag the empathy bond
Storge (storgē, Greek: στοργή) is liking someone through the fondness of familiarity, family members or people who relate in familiar ways that have otherwise found themselves bonded by chance. An example is the natural love and affection of a parent for their child. It is described as the most natural, emotive, and widely diffused of loves: It is natural in that it is present without coercion, emotive because it is the result of fondness due to familiarity, and most widely diffused because it pays the least attention to those characteristics deemed "valuable" or worthy of love and, as a result, is able to transcend most discriminating factors. Lewis describes it as a dependency-based love which risks extinction if the needs cease to be met.
Affection, for Lewis, included both Need-love and Gift-love. He considered it responsible for nine-tenths of all solid and lasting human happiness.[1]
However, affection's strength is also what makes it vulnerable. Affection has the appearance of being "built-in" or "ready made", says Lewis, and as a result, people come to expect it irrespective of their behaviour and its natural consequences.[2] Both in its Need and its Gift form, affection then is liable to "go bad", and to be corrupted by such forces as jealousy, ambivalence and smothering.[3]
Philia – friend bond
Philia (Greek: φιλία) is the love between friends as close as siblings in strength and duration. The friendship is the strong bond existing between people who share common values, interests or activities.[4] Lewis immediately differentiates friendship love from the other loves. He describes friendship as "the least biological, organic, instinctive, gregarious and necessary...the least natural of loves".[5] Our species does not need friendship in order to reproduce, but to the classical and medieval worlds, it is a higher-level love because it is freely chosen.
Lewis explains that true friendships, like the friendship between David and Jonathan in the Bible, are almost a lost art. He expresses a strong distaste for the way modern society ignores friendship. He notes that he cannot remember any poem that celebrated true friendship like that between David and Jonathan, Orestes and Pylades, Roland and Oliver, Amis and Amiles. Lewis goes on to say, "to the Ancients, Friendship seemed the happiest and most fully human of all loves; the crown of life and the school of virtue. The modern world, in comparison, ignores it".
Growing out of companionship, friendship for Lewis was a deeply appreciative love, though one which he felt few people in modern society could value at its worth, because so few actually experienced true friendship.[6]
Nevertheless, Lewis was not blind to what he considered the dangers of friendships, such as its potential for cliquiness, anti-authoritarianism and pride.[7]
Eros – romantic love
Eros (erōs, Greek: ἔρως) for Lewis was love in the sense of "being in love" or "loving" someone, as opposed to the raw sexuality of what he called Venus: the illustration Lewis used was the distinction between "wanting a woman" and wanting one particular woman – something that matched his (classical) view of man as a rational animal, a composite both of reasoning angel and instinctual alley-cat.[8]
Eros turns the need-pleasure of Venus into the most appreciative of all pleasures;[9] but nevertheless, Lewis warned against the modern tendency for Eros to become a god to people who fully submit themselves to it, a justification for selfishness, even a phallic religion.[10]
After exploring sexual activity and its spiritual significance in both a pagan and a Christian sense, he notes how Eros (or being in love) is in itself an indifferent, neutral force: how "Eros in all his splendour ... may urge to evil as well as good".[11] While accepting that Eros can be an extremely profound experience, he does not overlook the dark way in which it could lead even to the point of suicide pacts or murder, as well as to furious refusals to part, "mercilessly chaining together two mutual tormentors, each raw all over with the poison of hate-in-love".[12]
Agape – unconditional "God" love
Charity (agápē, Greek: ἀγάπη) is the love that exists regardless of changing circumstances. Lewis recognizes this selfless love as the greatest of the four loves, and sees it as a specifically Christian virtue to achieve. The chapter on the subject focuses on the need to subordinate the other three natural loves – as Lewis puts it, "The natural loves are not self-sufficient"[13] – to the love of God, who is full of charitable love, to prevent what he termed their "demonic" self-aggrandizement.[14][15]
References
http://beastiality.club/beastiality-club-extreme-animal-sex-content/the-encyclopedia-of-zoophilia/
- ↑ Lewis, pp. 50, 66
- ↑ Lewis, pp. 50–52
- ↑ Hooper, pp. 370–371
- ↑ Hooper, p. 654
- ↑ Lewis, p. 70
- ↑ Lewis, pp. 77, 84–85, 70
- ↑ Hooper, p. 372
- ↑ Lewis, p. 108-109, 116
- ↑ Hooper, p. 373
- ↑ Lewis, p. 127-132, 113
- ↑ Lewis, p. 124
- ↑ Lewis, pp. 124, 132
- ↑ Lewis, p. 133
- ↑ MacSwain (1988). "Love". Fundamentals of the Faith: Essays in Christian Apologetics. Ignatius Press. pp. 146, 181.
- ↑ "Program Two: C.S. Lewis: The Four Loves". The Question of God. PBS.
