{"id":145408,"date":"2026-09-03T16:30:03","date_gmt":"2026-09-03T16:30:03","guid":{"rendered":"https:\/\/iwell-guard.com\/?page_id=145408"},"modified":"2026-09-03T16:55:12","modified_gmt":"2026-09-03T16:55:12","slug":"eros","status":"publish","type":"page","link":"https:\/\/iwell-guard.com\/cs\/eros\/","title":{"rendered":"Eros"},"content":{"rendered":"\t\t
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Eros, \u0159eck\u00fd b\u016fh touhy<\/h1>\n

Eros (\u0159ecky \u1f1c\u03c1\u03c9\u03c2) je jednou z nejstar\u0161\u00edch a z\u00e1rove\u0148 nejprom\u011bnliv\u011bj\u0161\u00edch postav \u0159eck\u00e9ho panteonu. Jako \u0159eck\u00fd b\u016fh l\u00e1sky je z\u00e1rove\u0148 pova\u017eov\u00e1n za kosmickou pras\u00edlu. Na rozd\u00edl od olympsk\u00fdch boh\u016f, kte\u0159\u00ed v Iliad\u011b a Odysseji vystupuj\u00ed jako pevn\u011b vymezen\u00e9 osoby, nen\u00ed Eros zprvu ani tak individu\u00e1ln\u00ed postavou, jako sp\u00ed\u0161e kosmickou silou. Teprve v hel\u00e9nistick\u00e9 dob\u011b se ustaluje p\u0159edstava ok\u0159\u00eddlen\u00e9ho chlapce s lukem, kter\u00e1 pak formovala pozd\u011bj\u0161\u00ed tradici.<\/p>

Hesiodos a Theogonie<\/h3>

Nejstar\u0161\u00edm liter\u00e1rn\u00edm pramenem je Hesiodova Theogonie (kolem 700 p\u0159. Kr.). Eros v n\u00ed pat\u0159\u00ed k prvn\u00edm bytostem, kter\u00e9 vznikaj\u00ed po Chaosu, spole\u010dn\u011b s Gaiou (Zem\u00ed) a Tartarem (podsv\u011bt\u00edm). Hesiodos ho popisuje jako nejkr\u00e1sn\u011bj\u0161\u00edho z nesmrteln\u00fdch boh\u016f, kter\u00fd uvol\u0148uje \u00fady a zbavuje bohy i lidi rozumu a rozv\u00e1\u017enosti (Theog. 120, 122). Tato pozice d\u011bl\u00e1 z Erota kosmogonickou veli\u010dinu: je silou, kter\u00e1 umo\u017e\u0148uje spojen\u00ed a t\u00edm vlastn\u011b iniciuje dal\u0161\u00ed v\u00fdvoj sv\u011bta boh\u016f. Tato ran\u00e1 podoba se z\u00e1sadn\u011b li\u0161\u00ed od pozd\u011bj\u0161\u00ed osobn\u00ed postavy boha l\u00e1sky.<\/p>

Orfick\u00e1 tradice a Fan\u00e9s<\/h3>

V orfick\u00e9 tradici je Eros ztoto\u017e\u0148ov\u00e1n s Fan\u00e9tem, prabohem stvo\u0159en\u00ed zrozen\u00fdm z kosmick\u00e9ho vejce. Orfick\u00e9 hymny (pravd\u011bpodobn\u011b 2. a\u017e 3. stol. n. l.) op\u011bvuj\u00ed Erota jako nezrozen\u00e9ho prvn\u00edho boha, tv\u016frce v\u0161ech v\u011bc\u00ed. Tento teogonick\u00fd v\u00fdklad se rozv\u00edj\u00ed soub\u011b\u017en\u011b s filosofick\u00fdmi spekulacemi, kter\u00e9 ch\u00e1pou Erota jako kosmick\u00fd princip spojov\u00e1n\u00ed. Empedokl\u016fv koncept l\u00e1sky (philia) a sv\u00e1ru (neikos) jako kosmick\u00fdch z\u00e1kladn\u00edch sil pat\u0159\u00ed do tohoto diskurzu, stejn\u011b jako plat\u00f3nsk\u00e1 teorie er\u00f3tu.<\/p>

Plat\u00f3n a filosofie er\u00f3tu<\/h3>

V Symposionu rozv\u00edj\u00ed Plat\u00f3n v\u00edcevrstevnou teorii er\u00f3tu. R\u016fzn\u00ed \u0159e\u010dn\u00edci zast\u00e1vaj\u00ed odli\u0161n\u00e1 pojet\u00ed: Faidros chv\u00e1l\u00ed Erota jako nejstar\u0161\u00edho boha, Pausanias rozli\u0161uje nebesk\u00e9ho er\u00f3tu od obecn\u00e9ho, Aristofan\u00e9s vypr\u00e1v\u00ed m\u00fdtus o rozd\u011blen\u00e9 prabytosti, kter\u00e1 hled\u00e1 svou chyb\u011bj\u00edc\u00ed polovinu. Slavn\u00e1 \u0159e\u010d Diotimy, p\u0159ednesen\u00e1 S\u00f3kratem, popisuje Erota jako daimona<\/span>, tedy prost\u0159edn\u00edka mezi \u010dlov\u011bkem a bohem, a rozv\u00edj\u00ed \u017eeb\u0159\u00edk touhy, kter\u00fd stoup\u00e1 od t\u011bla p\u0159es du\u0161i a\u017e k ideji kr\u00e1sy. Toto filosofick\u00e9 pojet\u00ed er\u00f3tu ovlivnilo plat\u00f3nskou tradici (Pl\u00f3tina<\/span>, Marsilia Ficina, Pica della Mirandolu) a\u017e po renesanci.<\/p>

Eros a Afrodita<\/h3>

Popul\u00e1rn\u00ed p\u0159edstava spojuje Erota s Afroditou<\/a> jako jej\u00edm synem a pr\u016fvodcem. Toto spojen\u00ed je liter\u00e1rn\u011b teprve pozdn\u00ed: u Hesioda je Eros bez rodi\u010d\u016f, u Hom\u00e9ra jako osobn\u00ed postava chyb\u00ed. Teprve v hel\u00e9nistick\u00e9 poezii (Apoll\u00f3nios, Theokritos) se objevuje jako d\u011btsk\u00fd syn bohyn\u011b l\u00e1sky, kter\u00fd lukem a \u0161\u00edpy zasahuje bohy i lidi. K t\u00e9to tradici pat\u0159\u00ed obraz z Apoll\u00f3niov\u00fdch Argonautik, kde Eros vyst\u0159eluje \u0161\u00edp do srdce M\u00e9deie. Splynut\u00ed archaick\u00e9 kosmick\u00e9 postavy Erota s hel\u00e9nistick\u00fdm chlapcem-lukost\u0159elcem ovlivnilo pozd\u011bj\u0161\u00ed recepci.<\/p>

Obrazov\u00e1 tradice a symbolika<\/h3>

Antick\u00e1 obrazov\u00e1 tradice zobrazuje Erota s prom\u011bnliv\u00fdmi atributy. Na \u010dervenofigurov\u00fdch v\u00e1z\u00e1ch 5. stolet\u00ed je mlad\u00fdm ok\u0159\u00eddlen\u00fdm mu\u017eem, \u010dasto v doprovodu Afrodity. Na hel\u00e9nistick\u00fdch reli\u00e9fech se objevuje jako chlapec s lukem a toulcem, n\u011bkdy se zav\u00e1zan\u00fdma o\u010dima, co\u017e symbolizuje slepotu l\u00e1sky. V \u0159\u00edmsk\u00e9 c\u00edsa\u0159sk\u00e9 dob\u011b se Eros sl\u00e9v\u00e1 s Kupidem a Amorem; sarkof\u00e1gov\u00e9 reli\u00e9fy ho zobrazuj\u00ed jako pr\u016fvodce zesnul\u00fdch. Tato obrazov\u00e1 tradice p\u016fsobila p\u0159es renesanci a\u017e do barokn\u00edho mal\u00ed\u0159stv\u00ed a k\u0159es\u0165ansk\u00e9 and\u011blsk\u00e9 ikonografie, z n\u00ed\u017e poch\u00e1zej\u00ed ok\u0159\u00eddlen\u00e1 putti navazuj\u00edc\u00ed na tradici Erota.<\/p>

Modern\u00ed ohlas a religionistick\u00e9 za\u0159azen\u00ed<\/h3>

V modern\u00ed religionistice se o Erotovi diskutuje p\u0159edev\u0161\u00edm ze dvou hledisek. Za prv\u00e9 jako o kosmogonick\u00e9m principu v p\u0159eds\u00f3kratovsk\u00e9 a orfick\u00e9 spekulaci, kter\u00fd lze typologicky srovn\u00e1vat s podobn\u00fdmi koncepty jin\u00fdch kultur (\u010d\u00ednsk\u00fd jin-jang, hinduistick\u00e1 kama, egyptsk\u00fd p\u00e1r Geb-Nut). Za druh\u00e9 jako o eticko-filosofick\u00e9 kategorii, kter\u00e1 se v plat\u00f3nsko-augustinsk\u00e9 tradici stala z\u00e1kladem teologie l\u00e1sky. C. S. Lewis ve sv\u00e9m d\u00edle The Four Loves<\/em> (1960) popsal Erota jako jeden ze \u010dty\u0159 druh\u016f l\u00e1sky vedle Storge, Filie a Agap\u00e9 a t\u00edm uvedl antick\u00e9 rozli\u0161en\u00ed do modern\u00ed teologie. Walter Burkert<\/span> (Griechische Religion, 1977) za\u0159azuje Erota do archaick\u00e9ho spektra boh\u016f a zd\u016fraz\u0148uje kosmogonickou hloubku hesiodovsk\u00e9 pozice.<\/p>

Souvisej\u00edc\u00ed t\u00e9mata:<\/strong> Afrodita<\/a> | Herm\u00e9s<\/a> | H\u00e1d\u00e9s<\/a><\/p>\n

Eros v \u0159\u00edmsk\u00e9 tradici<\/h3>\n

V \u0159\u00edmsk\u00e9 mytologii se Eros jmenuje Cupido<\/em> (touha) nebo Amor<\/em> (l\u00e1ska) a je bl\u00ed\u017ee spjat s matkou Venu\u0161\u00ed ne\u017e star\u0161\u00ed podoba. Vypr\u00e1v\u011bn\u00ed o Amorovi a Psych\u00e9<\/em> z Apuleiov\u00fdch Metamorf\u00f3z<\/em> (2. stol. n. l.) d\u00e1v\u00e1 Erotovi vypr\u00e1v\u011bc\u00ed hloubku, kterou v \u0159eck\u00e9 tradici nem\u011bl: st\u00e1v\u00e1 se zde milencem, kter\u00fd se zamiluje do smrteln\u00e9 \u017eeny a po dlouh\u00e9 zkou\u0161ce ji pov\u00fd\u0161\u00ed do stavu boh\u016f. Toto vypr\u00e1v\u011bn\u00ed je v pozdn\u011b antick\u00e9 k\u0159es\u0165ansk\u00e9 tradici \u010dteno jako alegorie du\u0161e, kterou bo\u017esk\u00e1 l\u00e1ska p\u0159iv\u00e1d\u00ed k dokonalosti.<\/p>\n

Eros v modern\u00ed psychologii<\/h3>\n

Sigmund Freud p\u0159ej\u00edm\u00e1 pojem eros od roku 1920 v d\u00edle Mimo princip slasti<\/em>: eros se st\u00e1v\u00e1 \u017eivotn\u00edm pudem, kter\u00fd p\u016fsob\u00ed proti pudu smrti (thanatu), silou koheze proti rozpadu. Tento psychoanalytick\u00fd v\u00fdklad m\u00e1 antick\u00e9 ko\u0159eny (Empedokl\u016fv spor mezi l\u00e1skou a nen\u00e1vist\u00ed), d\u00e1v\u00e1 v\u0161ak pojmu eros biologick\u00fd rozm\u011br, kter\u00fd v antick\u00e9 mytologii nem\u011bl. C. G. Jung roz\u0161i\u0159uje pojem na symbol vztahov\u00e9 s\u00edly jako takov\u00e9 a stav\u00ed ho jako psychologickou funkci vedle logu.<\/p>\n

Eros a p\u0159\u00edbuznost s jin\u00fdmi bo\u017estvy l\u00e1sky<\/h3>\n

Eros pat\u0159\u00ed k \u0161irok\u00e9 rodin\u011b bo\u017estev l\u00e1sky nap\u0159\u00ed\u010d d\u011bjinami n\u00e1bo\u017eenstv\u00ed. V mezopot\u00e1msk\u00e9m panteonu zast\u00e1v\u00e1 podobnou roli Inanna\/I\u0161tar<\/em>, ov\u0161em s v\u00fdrazn\u011b bojovn\u011bj\u0161\u00ed slo\u017ekou. V egyptsk\u00e9m prost\u0159ed\u00ed je Hathor<\/em> hlavn\u00ed bohyn\u00ed l\u00e1sky a smyslnosti. V germ\u00e1nsk\u00e9m severu j\u00ed odpov\u00edd\u00e1 Freya<\/a> jako bohyn\u011b l\u00e1sky a magie. V hinduistick\u00e9 tradici se objevuje K\u00e1mad\u00e9va<\/em>, b\u016fh l\u00e1sky nos\u00edc\u00ed luk, kter\u00fd je v obrazov\u00e9 tradici a symbolice n\u00e1padn\u011b bl\u00edzk\u00fd \u0159eck\u00e9mu Erotovi, co\u017e v 19. stolet\u00ed vedlo k tezi o indoevropsk\u00e9m prabo\u017estvu touhy. Tato teze je dnes v religionistice sporn\u00e1, paralely v\u0161ak z\u016fst\u00e1vaj\u00ed n\u00e1padn\u00e9.<\/p>\n

Eros v sou\u010dasn\u00e9 spiritualit\u011b<\/h3>\n

V sou\u010dasn\u00fdch novopohansk\u00fdch, novoplat\u00f3nsk\u00fdch a tantricky ovlivn\u011bn\u00fdch spiritu\u00e1ln\u00edch proudech je Eros \u010dasto ch\u00e1p\u00e1n jako kosmick\u00e1 p\u0159ita\u017eliv\u00e1 s\u00edla, pohyb, kter\u00fdm se odd\u011blen\u00e9 sna\u017e\u00ed k sob\u011b. Tento v\u00fdklad je v j\u00e1dru plat\u00f3nsk\u00fd, p\u0159esto dob\u0159e zprost\u0159edkov\u00e1v\u00e1 mezi mytologickou tradic\u00ed a psychologickou zku\u0161enost\u00ed. V praktick\u00e9 spiritualit\u011b slou\u017e\u00ed Eros jako prost\u0159edn\u00edk mezi smyslovou a duchovn\u00ed zku\u0161enost\u00ed, funkce, kter\u00e1 zazn\u00edv\u00e1 u\u017e v plat\u00f3nsk\u00fdch \u0159e\u010dech Symposionu.<\/p>\n

Prameny<\/h3>\n
    \n
  • Hesiod: Theogonie<\/em>, vyd. Albert von Schirnding, Tusculum 1991.<\/li>\n
  • Plat\u00f3n: Symposion<\/em>, n\u011bm. p\u0159el. Reinhard Brandt, Reclam 1996.<\/li>\n
  • Apuleius: Metamorphosen<\/em>, vyd. Edward J. Kenney, Cambridge UP 1990.<\/li>\n
  • Sigmund Freud: Jenseits des Lustprinzips<\/em>, Wien 1920.<\/li>\n
  • Walter Burkert: Griechische Religion der archaischen und klassischen Epoche<\/em>, Kohlhammer 1977.<\/li>\n<\/ul>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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    Er\u00f3s, \u0159eck\u00fd<\/strong> b\u016fh touhy, vystupuje v H\u00e9siodov\u011b Theogonii jako prab\u016fh.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t

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    Er\u00f3s jako prab\u016fh a jako d\u00edt\u011b Afrodity<\/h2>\t\t\t\t<\/div>\n\t\t
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    \u0158eck\u00e1 tradice zn\u00e1 dv\u011b velmi odli\u0161n\u00e9 p\u0159edstavy o Er\u00f3tovi, kter\u00e9 se nedaj\u00ed snadno slou\u010dit. Star\u0161\u00ed, kosmogonick\u00e1 tradice \u010din\u00ed z Er\u00f3ta jednu z prvn\u00edch moc\u00ed v\u016fbec. V H\u00e9siodov\u011b Theogonii<\/em> z konce osm\u00e9ho nebo po\u010d\u00e1tku sedm\u00e9ho stolet\u00ed p\u0159ed na\u0161\u00edm letopo\u010dtem vznik\u00e1 Er\u00f3s hned po Chaosu, Gaie a Tartaru. Zde nen\u00ed \u017e\u00e1dnou p\u016fvabnou postavi\u010dkou, n\u00fdbr\u017e prap\u016fvodn\u00ed, hnac\u00ed silou, kter\u00e1 podma\u0148uje bohy i lidi a bez n\u00ed\u017e by nebylo mo\u017en\u00e9 \u017e\u00e1dn\u00e9 spojen\u00ed ani zplozen\u00ed.<\/p>

    Tak\u00e9 v orfick\u00e9 kosmogonii hraje Er\u00f3s roli tvo\u0159iv\u00e9 s\u00edly, tam se \u010d\u00e1ste\u010dn\u011b objevuje pod jm\u00e9nem Fan\u00e9s nebo je s n\u00edm spojov\u00e1n jako z\u00e1\u0159iv\u00e1 bytost, kter\u00e1 se vyno\u0159uje z vejce. Tyto kosmogonick\u00e9 p\u0159edstavy o Er\u00f3tovi zd\u016fraz\u0148uj\u00ed jeho funkci jako principu spojen\u00ed, kter\u00fd sjednocuje odd\u011blen\u00e9 prvky sv\u011bta.<\/p>

    Mlad\u0161\u00ed a lidov\u011b zn\u00e1m\u011bj\u0161\u00ed tradice \u010din\u00ed z Er\u00f3ta syna Afrodity, \u010dasto s Areem jako otcem. V t\u00e9to podob\u011b je mladistv\u00fdm nebo d\u011btsk\u00fdm spole\u010dn\u00edkem sv\u00e9 matky, kter\u00fd lukem a \u0161\u00edpem rozn\u011bcuje l\u00e1sku. Tato verze se prosazuje zejm\u00e9na v poezii klasick\u00e9ho a hel\u00e9nistick\u00e9ho obdob\u00ed.<\/p>

    Badatel\u00e9 nevid\u00ed v t\u00e9to dvojakosti pouh\u00e9 nedorozum\u011bn\u00ed, n\u00fdbr\u017e dv\u011b odli\u0161n\u00e9 funkce t\u00e9ho\u017e pojmu. \u0158eck\u00e9 slovo er\u00f3s<\/em> ozna\u010duje jak kosmickou p\u0159ita\u017elivou s\u00edlu, tak individu\u00e1ln\u00ed erotickou touhu. Mytologie tuto \u0161\u00ed\u0159i v\u00fdznamu vyj\u00e1d\u0159ila ve dvou bo\u017esk\u00fdch postav\u00e1ch, ani\u017e by je kdy zcela sjednotila.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t

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    Er\u00f3s a Psych\u00e9 u Apuleia<\/h2>\t\t\t\t<\/div>\n\t\t
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    Nejzn\u00e1m\u011bj\u0161\u00ed souvisl\u00e9 vypr\u00e1v\u011bn\u00ed o Er\u00f3tovi se nenach\u00e1z\u00ed v \u0159eck\u00e9m, n\u00fdbr\u017e v latinsk\u00e9m textu: v rom\u00e1nu Metamorf\u00f3zy<\/em> Apuleia z druh\u00e9ho stolet\u00ed po Kristu, zn\u00e1m\u00e9m tak\u00e9 jako Zlat\u00fd osel<\/em>. Tam je jako del\u0161\u00ed vnit\u0159n\u00ed vypr\u00e1v\u011bn\u00ed vlo\u017een p\u0159\u00edb\u011bh o Amorovi a Psych\u00e9.<\/p>

    Psych\u00e9 je kr\u00e1lovsk\u00e1 dcera tak kr\u00e1sn\u00e1, \u017ee ji lid\u00e9 uct\u00edvaj\u00ed jako Afroditu. \u017d\u00e1rliv\u00e1 bohyn\u011b vys\u00edl\u00e1 sv\u00e9ho syna Er\u00f3ta, aby v Psych\u00e9 vzbudil hanebnou l\u00e1sku, ale Er\u00f3s se do n\u00ed s\u00e1m zamiluje. Odveze ji do skryt\u00e9ho pal\u00e1ce, nav\u0161t\u011bvuje ji v\u0161ak jen ve tm\u011b a zakazuje j\u00ed, aby spat\u0159ila jeho tv\u00e1\u0159. Nav\u00e1d\u011bna sv\u00fdmi \u017e\u00e1rliv\u00fdmi sestrami, osv\u00edt\u00ed Psych\u00e9 sp\u00edc\u00edho Er\u00f3ta lampou, kapka hork\u00e9ho oleje ho probud\u00ed a Er\u00f3s ute\u010de.<\/p>

    Psych\u00e9 mus\u00ed nyn\u00ed splnit \u0159adu zd\u00e1nliv\u011b ne\u0159e\u0161iteln\u00fdch \u00fakol\u016f, kter\u00e9 j\u00ed ulo\u017e\u00ed Afrodita, mimo jin\u00e9 rozd\u011blit hromadu obil\u00ed a p\u0159in\u00e9st vodu z nep\u0159\u00edstupn\u00e9ho pramene. Nakonec sestoup\u00ed i do podsv\u011bt\u00ed. Na konci jsou Er\u00f3s a Psych\u00e9 sjednoceni mezi bohy a Psych\u00e9 se st\u00e1v\u00e1 nesmrtelnou.<\/p>

    Badatel\u00e9 toto vypr\u00e1v\u011bn\u00ed vykl\u00e1dali mnoha zp\u016fsoby. \u0158eck\u00e9 slovo psych\u00e9<\/em> znamen\u00e1 du\u0161e, proto byl p\u0159\u00edb\u011bh u\u017e v antice \u010dten alegoricky jako cesta du\u0161e. Jin\u00ed zd\u016fraz\u0148uj\u00ed poh\u00e1dkovou strukturu s \u00fakoly a pomocn\u00edky. Nez\u00e1visle na v\u00fdkladu se vypr\u00e1v\u011bn\u00ed stalo jedn\u00edm z nejvlivn\u011bj\u0161\u00edch motiv\u016f evropsk\u00e9ho um\u011bn\u00ed a literatury a trvale ovlivnilo obraz Er\u00f3ta v novov\u011bku.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t

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    Er\u00f3s ve filosofick\u00e9m my\u0161len\u00ed Plat\u00f3na<\/h2>\t\t\t\t<\/div>\n\t\t
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    Er\u00f3s nen\u00ed jen postavou mytologie a poezie, ale tak\u00e9 \u00fast\u0159edn\u00edm pojmem \u0159eck\u00e9 filosofie. Nejd\u016fle\u017eit\u011bj\u0161\u00ed rozprava o n\u011bm se nach\u00e1z\u00ed v Plat\u00f3nov\u011b dialogu Symposion<\/em> ze \u010dtvrt\u00e9ho stolet\u00ed p\u0159ed na\u0161\u00edm letopo\u010dtem, v n\u011bm\u017e n\u011bkolik \u0159e\u010dn\u00edk\u016f p\u0159i hostin\u011b pron\u00e1\u0161\u00ed chvalo\u0159e\u010di na Er\u00f3ta.<\/p>

    Vrcholem je \u0159e\u010d S\u00f3krata, kter\u00fd tlumo\u010d\u00ed u\u010den\u00ed v\u011b\u0161tkyn\u011b Diotimy. Er\u00f3s zde nen\u00ed zobrazen jako b\u016fh v pln\u00e9m smyslu, n\u00fdbr\u017e jako daim\u00f3n<\/em>, prost\u0159edkuj\u00edc\u00ed bytost mezi bohy a lidmi. Podle Diotimy je Er\u00f3s synem Pora, bohatstv\u00ed \u010di vynal\u00e9zavosti, a Penie, nedostatku. Proto nen\u00ed ani bohat\u00fd, ani chud\u00fd, ani kr\u00e1sn\u00fd, ani o\u0161kliv\u00fd, n\u00fdbr\u017e st\u00e1le p\u00e1tr\u00e1, st\u00e1le usiluje.<\/p>

    Z tohoto vymezen\u00ed Plat\u00f3n rozv\u00edj\u00ed svou proslulou nauku o vzestupu. Er\u00f3s za\u010d\u00edn\u00e1 p\u0159ita\u017elivost\u00ed k jednomu kr\u00e1sn\u00e9mu t\u011blu, ale m\u00e1 se postupn\u011b odpout\u00e1vat: od jednoho t\u011bla ke kr\u00e1se v\u0161ech t\u011bl, odtud ke kr\u00e1se du\u0161\u00ed, z\u00e1kon\u016f, pozn\u00e1n\u00ed, a\u017e k naz\u00edr\u00e1n\u00ed kr\u00e1sy samotn\u00e9. Er\u00f3s je tak silou, kter\u00e1 \u017eene \u010dlov\u011bka nad r\u00e1mec smyslov\u00e9ho vn\u00edm\u00e1n\u00ed k pozn\u00e1n\u00ed.<\/p>

    Tento filosofick\u00fd v\u00fdklad dal slovu d\u011bjiny p\u016fsoben\u00ed, kter\u00e9 daleko p\u0159esahuj\u00ed mytologii. Pojem platonick\u00e9 l\u00e1sky se odvozuje pr\u00e1v\u011b od tohoto u\u010den\u00ed, i kdy\u017e je v dne\u0161n\u00edm jazykov\u00e9m \u00fazu \u010dasto ch\u00e1p\u00e1n zjednodu\u0161en\u011b. Badatel\u00e9 zd\u016fraz\u0148uj\u00ed, \u017ee Plat\u00f3n v\u011bdom\u011b p\u0159etvo\u0159il mytologick\u00e9ho Er\u00f3ta, aby ho u\u010dinil plodn\u00fdm pro sv\u016fj filosofick\u00fd syst\u00e9m.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t

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    Ikonografie a prom\u011bny zobrazov\u00e1n\u00ed Er\u00f3ta<\/h2>\t\t\t\t<\/div>\n\t\t
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    Obrazov\u00e9 zobrazen\u00ed Er\u00f3ta se v pr\u016fb\u011bhu \u0159eck\u00fdch a \u0159\u00edmsk\u00fdch d\u011bjin um\u011bn\u00ed v\u00fdrazn\u011b prom\u011b\u0148ovalo. V archaick\u00e9m obdob\u00ed se Er\u00f3s objevuje v\u011bt\u0161inou jako kr\u00e1sn\u00fd mlad\u00edk, \u010dasto ok\u0159\u00eddlen\u00fd, v pln\u00e9m rozkv\u011btu ml\u00e1d\u00ed. Toto zobrazen\u00ed odpov\u00edd\u00e1 jeho ran\u00e9m kosmogonick\u00e9mu v\u00fdznamu a jeho roli mocn\u00e9, v\u00e1\u017en\u011b m\u00edn\u011bn\u00e9 s\u00edly.<\/p>

    V klasick\u00e9m obdob\u00ed z\u016fst\u00e1v\u00e1 mladistv\u00fd typ roz\u0161\u00ed\u0159en\u00fd, av\u0161ak Er\u00f3s se st\u00e1le v\u00edce objevuje jako pr\u016fvodce Afrodity a b\u00fdv\u00e1 zobrazov\u00e1n jako mlad\u0161\u00ed. Slavn\u00fd socha\u0159 Praxitel\u00e9s a jeho \u0161kola p\u0159isp\u011bli k \u0161\u00ed\u0159en\u00ed p\u016fvabn\u00fdch er\u00f3vsk\u00fdch postav.<\/p>

    V hel\u00e9nistick\u00e9m obdob\u00ed nast\u00e1v\u00e1 rozhoduj\u00edc\u00ed prom\u011bna: Er\u00f3s se st\u00e1v\u00e1 d\u00edt\u011btem, plnol\u00edc\u00edm chlapcem s lukem, \u010dasto zobrazovan\u00fdm rozj\u00edven\u011b nebo sp\u00edc\u00edm. Z t\u00e9to tradice se v \u0159\u00edmsk\u00e9m um\u011bn\u00ed vyv\u00edj\u00ed Amor nebo Kupido, \u010dasto v mno\u017en\u00e9m \u010d\u00edsle jako cel\u00fd roj ok\u0159\u00eddlen\u00fdch chlapc\u016f l\u00e1sky, tzv. erot\u016f nebo amork\u016f, kte\u0159\u00ed zapl\u0148uj\u00ed n\u00e1st\u011bnn\u00e9 malby, sarkof\u00e1gy a mozaiky.<\/p>

    Tato pozdn\u00ed, d\u011btsk\u00e1 podoba ovlivnila poantickou p\u0159edstavu nejv\u00edce. P\u0159es \u0159\u00edmsk\u00e9 um\u011bn\u00ed se ok\u0159\u00eddlen\u00fd chlapec l\u00e1sky dostal do um\u011bn\u00ed renesance a baroka, kde se stal v\u0161udyp\u0159\u00edtomn\u00fdm jako putto. Badatel\u00e9 vid\u00ed v t\u00e9to prom\u011bn\u011b od p\u016fvodn\u00ed prap\u016fvodn\u00ed s\u00edly k d\u011btsk\u00e9mu puttovi postupn\u00e9 zjemn\u011bn\u00ed, kter\u00e9 t\u00e9m\u011b\u0159 \u00fapln\u011b zast\u0159elo p\u016fvodn\u00ed v\u00e1\u017enost postavy. Kdo chce pochopit ran\u00e9ho, mocn\u00e9ho Er\u00f3ta, mus\u00ed se v\u011bdom\u011b vr\u00e1tit za tento pozd\u011bj\u0161\u00ed obraz.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t

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    Jako antick\u00fd<\/em> b\u016fh l\u00e1sky zt\u011bles\u0148uje Er\u00f3s z\u00e1rove\u0148 kosmickou tvo\u0159ivou s\u00edlu<\/em>: u H\u00e9sioda pat\u0159\u00ed k nejstar\u0161\u00edm prabo\u017estv\u016fm, zat\u00edmco pozd\u011bj\u0161\u00ed poezie ho vykresluje jako mladistv\u00e9ho syna Afrodity.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"","protected":false},"author":3,"featured_media":3610,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"elementor_header_footer","meta":{"_yoast_wpseo_focuskw":"Eros","_yoast_wpseo_title":"Eros, \u0159eck\u00fd b\u016fh l\u00e1sky a prvotn\u00ed s\u00edly | iWell Guard","_yoast_wpseo_metadesc":"Eros u H\u00e9sioda, v orfick\u00fdch hymnech, u Plat\u00f3na a v hel\u00e9nistick\u00e9m um\u011bn\u00ed: stvo\u0159itel, daim\u00f3n a sv\u016fdce.","_yoast_wpseo_meta-robots-noindex":"","_yoast_wpseo_canonical":"","_angie_page":false,"gefaehrdungsstufe":"2","wesen_kultur":"griechenland","wesen_klasse":"goetter","footnotes":""},"categories":[],"class_list":["post-145408","page","type-page","status-publish","has-post-thumbnail","hentry"],"yoast_head":"\nEros, \u0159eck\u00fd b\u016fh l\u00e1sky a prvotn\u00ed s\u00edly | iWell Guard<\/title>\n<meta name=\"description\" content=\"Eros u H\u00e9sioda, v orfick\u00fdch hymnech, u Plat\u00f3na a v hel\u00e9nistick\u00e9m um\u011bn\u00ed: stvo\u0159itel, daim\u00f3n a sv\u016fdce.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/iwell-guard.com\/cs\/eros\/\" \/>\n<meta property=\"og:locale\" content=\"cs_CZ\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Eros\" \/>\n<meta property=\"og:description\" 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