Editing Love (section)

===Ancient Greek===
{{See also|Greek words for love}}
[[File:Eros bow Musei Capitolini MC410.jpg|thumb|Roman copy of a Greek sculpture by [[Lysippus]] depicting [[Eros]], the Greek personification of romantic love]]
[[Greek language|Greek]] distinguishes [[Greek words for love|several different senses]] in which the word "love" is used. Ancient Greeks identified three main forms of love: [[friendship]] or [[platonic love|platonic desire]] ({{transliteration|grc|[[philia]]}}), sexual or [[romance (love)|romantic desire]] ({{transliteration|grc|[[eros (concept)|eros]]}}), and [[Kenosis|self-emptying]] or divine love ({{transliteration|grc|[[agape]]}}).<ref name=":0" /> Modern authors have distinguished further varieties of romantic love.<ref>[[Stendhal]], in his book ''On Love'' ("De l'amour"; Paris, 1822), distinguished carnal love, passionate love, a kind of uncommitted love that he called "taste-love", and love of vanity. [[Denis de Rougemont]] in his book ''Love in the Western World'' traced the story of passionate love ({{lang|fr|l'amour-passion}}) from its courtly to its romantic forms. [[Benjamin Péret]], in the introduction to his ''Anthology of Sublime Love'' (Paris, 1956), further identified "sublime love", a state of realized idealisation perhaps equatable with the romantic form of passionate love.</ref>

;''[[Agapē|Agape]]'' ({{lang|grc|ἀγάπη}} {{transliteration|grc|agápē}})
: ''Agape'', often a Christian term, denotes a form of love that stands apart from the conventional understanding of affection. Rooted in theological discourse, ''agape'' represents a love that is characterized by its spontaneous nature and its independence from the inherent value of its object. Originating from the Greek term for "love", ''agape'' has been examined within theological scholarship, particularly in contrast to ''eros.'' In the Christian tradition, agape is often attributed to the love of God for humanity, as well as humanity's reciprocal love for God and for one another, often termed as brotherly love. ''Agape'' is considered to be unmerited and unmotivated by any inherent worthiness in its recipient. Instead, it is portrayed as an expression of the nature of God, exemplifying divine love that transcends human comprehension.<ref name=":0" />

;''[[Eros (love)|Eros]]'' ({{lang|grc|ἔρως}} {{transliteration|grc|érōs}})
: ''Eros'' originally referred to a passionate desire, often synonymous with sexual passion, reflecting an egocentric nature. However, its modern interpretation portrays it as both selfish and responsive to the merits of the beloved, thus contingent on reasons. Plato, in his ''[[Symposium (Plato)|Symposium]]'', argued that sexual desire, fixated on physical beauty, is inadequate and should evolve into an appreciation of the beauty of the soul, culminating in an appreciation of the form of beauty itself.<ref name=":0" /> In Greek mythology, [[Eros]] symbolizes the state of being in love, extending beyond mere physical sexuality (referred to as "Venus"). Unrestrained Venus can reduce individuals to mere appetite, but when Eros is present, the focus shifts to the beloved, elevating intimacy beyond physical gratification. Eros is depicted as divine yet potentially dangerous, capable of inspiring both altruism and selfishness.{{r|Nygren}}

;''[[Philia]]'' ({{lang|grc|φιλία}} {{transliteration|grc|philía}})
: ''Philia'' originally describing an affectionate regard or friendly feeling, extended to relationships like friendship, family members, business partners, and one's nation. Similar to ''eros'', ''philia'' is often seen as responsive to positive attributes in the beloved. This similarity has led scholars to think whether the primary difference between romantic ''eros'' and ''philia'' lies solely in the sexual dimension of the former. The distinction between the two becomes more complex with attempts from scholars to diminish the importance of the sexual aspect in eros, contributing to a nuanced understanding of these forms of love.<ref name=":0" /> ''Philia'' was articulated by Aristotle in his ''[[Nicomachean Ethics]].'' Aristotle suggests that ''philia'' can be motivated by considerations for either one's own benefit or the benefit of the other. ''Philia'' often arises from the utility found in the relationship or from admiration for the character or virtues of the other individual. Aristotle further elucidates that the foundation of philia rests on objective grounds; individuals must share similar dispositions, refrain from holding grudges, and embody qualities such as justice, among others.<ref>{{Cite web |title=Philosophy of Love {{!}} Internet Encyclopedia of Philosophy |url=https://iep.utm.edu/love/ |access-date=2024-04-23 |language=en-US}}</ref>