The Education of Eros is the first and only comprehensive history of sexuality education and the “problem” of adolescent sexuality from the mid-20th century to the beginning of the 21st. It explores how professional health educators, policy makers, and social and religious conservatives differed in their approaches, and battled over what gets taught about sexuality in schools, but all shared a common understanding of the adolescent body and adolescent desire as a problem that required a regulatory and disciplinary education. It also looks the rise of new social movements in civil society and the academy in the last half of the 20th century that began to re-frame the “problem” of adolescent sexuality in a language of rights, equity, and social justice. Situated within critical social theories of sexuality, this book offers a tool for re-framing the conversation about adolescent sexuality and reconstructing the meaning of sexuality education in a democratic society.

The Education of Eros is the first and only comprehensive history of sexuality education and the "problem" of adolescent sexuality from the mid-20th century to the beginning of the 21st. It explores how professional health educators, policy makers, and social and religious conservatives differed in their approaches, and battled over what gets taught about sexuality in schools, but all shared a common understanding of the adolescent body and adolescent desire as a problem that required a regulatory and disciplinary education. It also looks the rise of new social movements in civil society and the academy in the last half of the 20th century that began to re-frame the "problem" of adolescent sexuality in a language of rights, equity, and social justice. Situated within critical social theories of sexuality, this book offers a tool for re-framing the conversation about adolescent sexuality and reconstructing the meaning of sexuality education in a democratic society.

"We become what we love," states Jim Garrison in Dewey and Eros: Wisdom and Desire in the Art of Teaching. This provocative book represents a major new interpretation of Dewey's education philosophy. It is also an examination of what motivates us to teach and to learn, and begins with the idea of education of eros (i.e., passionate desire)-"the supreme aim of education" as the author puts it-and how that desire results in a practical philosophy that guides us in recognizing what is essentially good or valuable. Garrison weaves these threads of ancient wisdom into a critical analysis of John Dewey's writings that reveal an implicit theory of eros in reasoning, and the central importance of educating eros to seek "the Good." Chapters: Plato's Symposium: Eros, the Beautiful, and the Good • Care, Sympathy, and Community in Classroom Teaching: Feminist Reflections on the Expansive Self • Play-Doh, Poetry, and "Ethereal Things" • The Aesthetic Context of Inquiry and the Teachable Moment • The Education of Eros: Critical and Creative Value Appraisal • Teaching and the Logic of Moral Perception This book can be used in graduate courses in foundations, teacher education, philosophy of education, qualitative research, arts and education, language and literacy, and women and education. Jim Garrison is Professor of Philosophy of Education at Virginia Tech in Blacksburg, VA. He is pastpresident of the John Dewey Society and a winner of the Society's Outstanding Achievement Award.

Eros considers a promise left unfulfilled in Sigmund Freud’s Beyond the Pleasure Principle. Rosaura Martínez Ruiz argues that when the pleasure principle comes into contact with the death drive (the human tendency toward aggression or cruelty), the psyche can take detours that, without going beyond the limit of the pleasure principle, can nevertheless defer it. Eros reflects on these deviations of the pleasure principle, in the political sphere and in the intimate realm. Following these erotic paths, Martínez argues that the forces of the death drive can only be resisted if resistance is understood as an ongoing process. In such an effort, erotic action and the construction of pathways for sublimation are never-ending ethical and political tasks. We know that these tasks cannot be finally accomplished, yet they remain imperative and undeniably urgent. If psychoanalysis and deconstruction teach us that the death drive is insurmountable, through aesthetic creation and political action we can nevertheless delay, defer, and postpone it. Calling for the formation and maintenance of a “community of mourning duelists,” this book seeks to imagine and affirm the kind of “erotic battalion” that might yet be mobilized against injustice. This battalion’s mourning, Martínez argues, must be ongoing, open-ended, combative, and tenaciously committed to the complexity of ethical and political life.

Selected by the Modern Library as one of the 100 best nonfiction books of all time A book about romantic love, Eros the Bittersweet is Anne Carson's exploration of the concept of "eros" in both classical philosophy and literature. Beginning with, "It was Sappho who first called eros 'bittersweet.' No one who has been in love disputes her," Carson examines her subject from numerous points of view, creating a lyrical meditation in the tradition of William Carlos Williams's Spring and All and William H. Gass's On Being Blue. Epigrammatic, witty, ironic, and endlessly entertaining, Eros is an utterly original book.

When we or our loved ones fall ill, our world is thrown into disarray, our routines are interrupted, our beliefs shaken. David Morris offers an unconventional, deeply human exploration of what it means to live with, and live through, disease. He shows how desire—emotions, dreams, stories, romance, even eroticism—plays a crucial part in illness.

Don Miguel Ruiz, the author of the classic The Four Agreements and one of the most influential spiritual leaders in the world today, offers students of mystery a new path of knowledge through the most powerful force in the uni-verse: love.

In this work William Ulmer boldly advances our understanding of Shelley's concept of love by exploring eros as a figure for the poet's political and artistic aspirations. Applying a combination of deconstructive, historicist, and psychoanalytic approaches to six major poems, Ulmer follows the logic of the writing's rhetoric of love by tracing links between such elements as imagination, eros, metaphor, allegory, mirroring, repetition, death, and narcissism. Ulmer takes the mutual desire of self and antitype as a paradigm for rhetorical and social relations throughout Shelley and, in a significant departure from critical consensus, argues that his poetics were predominantly idealist. Ulmer demonstrates how the idealism of Shelleyan eros centers on a symbiosis of contraries organized as a dialectical variation of metaphor. In so doing, he contends that this idealism is both a rhetorical construct and revolutionary agency, and traces the failure of Shelley's visionary humanism to the gradual emergence of contradictions latent in his idealism. What emerges are new readings of individual texts and a reconsideration of the poet's imaginative development. Originally published in 1990. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

"Love is not my motivation; it is my state of being. You cannot tempt me with the promise of your scraps when I feed myself." If aromantic people primarily desire friendship or nonromantic partnerships over romance, then how can they practice any recognized form of non-monogamy? And polyamory the practice of having multiple intimate, loving relationships is just for romantic people, right? The truth is, being aromantic or asexual usually means there's an emphasis on friendship, which is inherently non-monogamous. Being aromantic means loving a bit differently, but in ways that matter just as much. Knowledge about these experiences and identities can help with clarifying relationship needs, bringing up new possibilities and better choices for relationship format ion, and for turning friendship into something more than a simple throwaway stand in for some potential romantic partner. Communities built on friendship rather than competition (and let s face it, competitiveness is usually encouraged when it comes to romance) would be more cohesive, less prone to the power dynamics that lead to systemic abuse, and can actually cultivate true agency. There are plenty of books out there already for straight, white, romantic folks. This is the book Black queer aros never got.