Love is Care, Care is Love

The Concept of Care (Epimeleia) in Comparison to the Heideggerian Concept of Care (Sorge). 

Concept of Care (Epimeleia)

Definition:

Epimeleia (ἐπιμέλεια) is a Greek term that refers to a deliberate, thoughtful, and active form of care or attention. It encompasses concern, responsibility, and the act of tending to something or someone with intentionality. It is often used to describe both personal care (self-care) and care for others, and it includes aspects of both physical and moral responsibility.

Epimeleia can be understood in two primary dimensions:

1. Care for Oneself:

This includes epimeleia heautou (care of oneself), which in Greek philosophy (particularly in Plato and Aristotle) refers to the responsibility of maintaining one's own well-being, both physically and spiritually. It involves wisdom, self-reflection, and ethical development, emphasizing the cultivation of virtues like temperance and courage.

2. Care for Others:

This extends to the broader, more relational aspects of care—taking responsibility for others’ welfare, engaging in acts of nurture, and ensuring their well-being. It involves a sense of duty and compassion for others, promoting their growth and health, both materially and emotionally.

Expounding on Epimeleia:

In both the philosophical and everyday context, epimeleia implies an ongoing, responsible engagement with the world. Unlike fleeting acts of kindness, epimeleia is sustained, conscious, and involves a certain ethical dimension. For example, in epimeleia as care for others, the caregiver is actively involved in the welfare of the other person, whether through support, protection, or encouragement.

Epimeleia requires intentional action, meaning that it isn't passive or incidental. Whether it's the care given by a parent to a child, the concern shown by a community member for a neighbor, or the responsibility one takes in ensuring the proper functioning of a society, it is fundamentally active and outwardly directed. In a spiritual context, it involves the cultivation of virtues and moral development—care for one's soul and actions.

Heideggerian Concept of "Care" (Sorge)

Definition:

In Heidegger's philosophy, Sorge (care) is a fundamental existential structure of human being—what it means to be in the world. For Heidegger, care is not merely emotional or relational in the conventional sense but rather a constitutive element of human existence. Sorge is central to his concept of Dasein (the experience of being human), and it describes the way in which humans are always engaged with the world, others, and themselves through concern, responsibility, and attentiveness.

In Heidegger's Being and Time, Sorge has two major forms:

1. Practical Care (Besorgen):

This refers to the care involved in engaging with the world around us—managing and interacting with objects and tools. This type of care is instrumental and often unconscious, concerned with the practical concerns of day-to-day life (e.g., using tools, maintaining possessions).

2. Existential Care (Fürsorge):

This deeper form of care involves our responsibility toward others and our awareness of our own being. It is rooted in the understanding that we are beings who must make choices, confront our mortality, and care for others in our existence. In this sense, Sorge is ontological—it is the mode in which Dasein relates to both its own existence and the world around it.

Expounding on Sorge:

For Heidegger, Sorge is intrinsic to being human—one cannot exist without caring. This care is not only about concern for others or the self, but it is also about being involved in a world that is already structured by meaning. It is about the way we relate to the world in all its dimensions—practically, emotionally, and existentially.

This form of care is connected to time—it is about projecting oneself into the future, understanding one's past, and acting in the present. Heidegger links Sorge to the awareness of being-toward-death, where the human's ultimate concern is their finitude, and this shapes the way one relates to life and others. The idea of authentic care in Heideggerian thought involves taking responsibility for oneself and one’s relationships, recognizing the need to be fully engaged in the world, and acknowledging the limitations of existence.

Comparison of Epimeleia and Heideggerian Sorge

Key Differences:

1. Philosophical Context:

Epimeleia is grounded in Greek ethical philosophy, focusing on virtue, moral responsibility, and relational care. It is closely related to practical living and the development of a good life, as in caring for the body and soul, and for others.

Sorge, on the other hand, is not just about caring in a relational or emotional sense but about the way care is a defining structure of Dasein—it shapes how humans experience the world and are fundamentally involved in it.

2. Ontology vs. Ethics:

Epimeleia has a strong ethical connotation, focused on responsibility and virtue in human relationships. It is action-oriented and presupposes choice and deliberation.

Sorge is ontological—it is a description of human existence itself. Heidegger’s Sorge is not about ethical actions per se but the condition of being human, in which care is inherent to our way of being.

3. Practical vs. Existential:

While epimeleia includes practical aspects (such as self-care), it is also heavily concerned with the moral and ethical dimensions of how we care for others. In contrast, Sorge includes practical care but emphasizes existential concern—our awareness of mortality, responsibility, and the structuring of our being-in-the-world.

Conclusion:

While both epimeleia and Heideggerian Sorge emphasize care, they differ in scope, context, and emphasis. Epimeleia is a more ethically and relationally driven form of care, rooted in virtue and responsibility to others. In contrast, Sorge is an existential concept that describes the foundational nature of care as an integral part of human existence. For Heidegger, care is not just something we do—it is something we are, part of the very structure of our being in the world.

Can we say then that "Care is Love, Love is Care"?

The statement "Love is Care, Care is Love" reflects a deep and interconnected understanding of love and care as mutually defining concepts. Let's evaluate this from both a philosophical and practical standpoint, considering various traditions and interpretations.

1. Love as Care

Philosophical Perspective:

In many ethical and existential traditions, love is often understood as a form of concern or care for others. In the Christian tradition, especially in the writings of the Church Fathers, love (agape) is inherently linked to selflessness, sacrifice, and care for others’ well-being. Agape is not just an emotional or affectionate bond but an active, ongoing commitment to the welfare of others—demonstrating care in practical ways.

Aristotle's View: In Aristotle’s ethics, love (or philia) includes care for the flourishing of others. True friendship involves concern for the other’s good, and philia involves epimeleia (care or attention), ensuring that one’s actions promote the well-being and flourishing of another person.

Heidegger's View: In Heidegger’s philosophy, care (Sorge) is a fundamental aspect of human existence. While Heidegger does not explicitly define care as "love," care is the mode in which humans engage with the world and others, thereby implying that love, understood existentially, is bound to the concept of care. For Heidegger, caring for others is integral to authentic existence and fulfilling one's role in the world.

Psychological and Emotional Perspective:

Love is often seen as a motivator for care. Parents love their children, and that love compels them to care for their children's needs. Likewise, romantic love involves an emotional connection that leads to self-sacrifice and the provision of care. In this way, love can be a powerful force that prompts and sustains caring behaviors.

2. Care as Love

Moral and Ethical Perspective:

If we turn the statement around—"Care is Love"—it suggests that true care is not merely an act of duty or obligation but an expression of love. In this sense, care is a concrete manifestation of love. To care for someone is to actively engage in acts that promote their well-being, whether through providing physical assistance, offering emotional support, or simply being present with them. In this view, care is not a passive or detached act but an intentional, loving engagement with another person.

Christian Ethics: In Christian thought, care is often considered a form of love, where love is expressed through acts of service and compassion. The famous scriptural passage, "Greater love has no one than this, that someone lay down his life for his friends" (John 15:13), emphasizes that care, sacrifice, and selflessness are key components of love. To care deeply for someone is to act in their best interest, reflecting genuine love.

Existential Perspective: Care as love also aligns with existential thought, particularly in the context of Heidegger’s Sorge. Heidegger describes care as constitutive of our being-in-the-world. By caring for others, we reveal love—not in a sentimental sense, but in a deep, existential responsibility. To truly care for another is to recognize their inherent dignity and presence in the world, which can be seen as an act of love.

Practical Manifestations:

From a practical standpoint, love without care may be seen as hollow or incomplete. Genuine love involves action. You can say you love someone, but if you do not care for their needs—whether emotional, physical, or psychological—then the love remains abstract and ungrounded. Care is the means by which love is expressed in the world, giving it substance and form.

3. Interconnectedness of Love and Care

The statement that "Love is Care, Care is Love" implies that love and care are deeply intertwined and inseparable. In a holistic sense:

Love generates care: Love moves us to act in ways that support the other’s well-being. It gives rise to the desire to care for others, whether in familial, romantic, or platonic relationships.

Care expresses love: Care is the tangible demonstration of love. Without care, love would remain an abstract or theoretical concept rather than an active, embodied force. Care is the method by which love manifests in the world, making it real and tangible.

In this sense, the two concepts reinforce each other:

To love is to care for, and to care is to love.

4. Potential Criticisms and Nuances

Love Beyond Care:

Some might argue that love can exist without direct care. For instance, agape love, especially in a theological or philosophical sense, can be seen as unconditional, not always requiring specific acts of care. In some traditions, love is understood as a choice or a spiritual condition that doesn't necessarily manifest through tangible actions. However, even in these cases, love is still often considered the source of the motivation to care for others.

Care Without Love?

Another potential critique is that care can sometimes be performed out of obligation, habit, or social convention without deep emotional love. For example, someone may care for an elderly relative out of a sense of duty or societal expectation rather than genuine love. In such cases, care is not synonymous with love, although love may still be present in some form.

Conclusion

Overall, the statement "Love is Care, Care is Love" holds significant truth:

 

• Love is inherently bound to care; 

• To love someone is to be concerned for their well-being, and

• To care for someone is an act that embodies and expresses love. 

Both are active, relational concepts that rely on each other for their full meaning. While there are nuances and contexts where one may be present without the other, the ideal is that love and care are inseparable, with care being the tangible expression of love in the world.

What Might Be The Patristic View of "Love is Care, Care is Love"?

From the Patristic perspective, the statement "Love is Care, Care is Love" aligns closely with their theological and spiritual teachings on love (agape) and care (epimeleia). However, their understanding of these concepts is rooted in the Christocentric view of love and care, which emphasizes self-sacrifice, unconditional love, and a life of active engagement with the needs of others. Let’s evaluate this statement through the lens of Orthodox theology and patristic thought.

1. Love in the Orthodox Tradition: Agape and Divine Love

For the Patristic authors, love (agape) is the highest form of love, and it is intimately tied to the unconditional, sacrificial love of God for humanity. This form of love is not based on personal gain, but on the willing self-offering for the benefit of others. The Fathers often emphasize that this divine love is revealed most fully in the life, death, and resurrection of Jesus Christ.

St. John the Evangelist states in his Gospel that "God is love" (1 John 4:8), and the Fathers expand on this, describing love as the very essence of God. The unconditional, self-sacrificial love that Christ shows for humanity is the model of love in Christian life. This love is not just an emotion but an active choice that seeks the good of the other, even at great personal cost.

St. Maximus the Confessor emphasizes the theological foundation of love as a divine energy that transforms the soul and enables Christians to manifest love toward others. He teaches that love is the means of salvation because it unites humanity to God, creating communion with the Divine. In this sense, love is not merely about emotional affection but is deeply connected to spiritual care, as it is through love that one learns to participate in the divine life.

2. Care in the Orthodox Tradition: Epimeleia and the Active Expression of Love

In Orthodox theology, care (epimeleia) is not a passive feeling but an active engagement with the world, grounded in concern for the well-being of others. It is closely linked to love because true care is an expression of love. The Fathers emphasize that care is shown through both prayer and action, and it is particularly evident in how Christians are called to care for one another in both spiritual and material ways.

St. Basil the Great and St. Gregory the Theologian stress the importance of Christian charity, which includes taking practical steps to help those in need, whether through almsgiving, hospitality, or counsel. Their writings show that care for the poor, the sick, and the suffering is not optional but a central command of the Christian faith.

St. John Chrysostom is perhaps most famous for his teachings on practical care for others, often urging Christians to not only pray but to take active steps to care for the needy. He writes, "The rich man is not the one who has much, but the one who gives much." This quote reflects the Orthodox understanding of care as a spiritual act that goes beyond charity—it is a visible act of love that reflects the presence of God in the world.

3. Evaluating the Statement: "Love is Care, Care is Love"

Love as Care:

From an Orthodox perspective, the idea that "Love is Care" is fully in line with the teachings of the Fathers. True love manifests itself in care for others, especially in self-sacrificial acts. Love is not simply a feeling but an active force that seeks the good of the other, whether through prayer, material support, or emotional encouragement. Agape love inherently requires care, as it is through caring for others—especially the marginalized, the sick, and the poor—that one truly embodies Christ's love.

St. Nicholas of Myra, for example, is an archetype of this kind of love. He is renowned not just for his piety but for his selfless care for others, especially through acts of charity. His care for others was a direct manifestation of his deep love for Christ and his neighbor.

Care as Love:

The second part of the statement, "Care is Love", is also consistent with the Orthodox understanding. Care (whether it’s physical, emotional, or spiritual) is seen as the expression of love in concrete actions. In Orthodox thought, love cannot remain abstract or passive; it must be expressed in tangible ways. When we care for others, we demonstrate love in its most authentic form.

St. Isaac the Syrian teaches that true love involves a deep care for the spiritual well-being of others, and this care is often expressed in prayer, which he describes as an act of love that elevates others to God. In this sense, care is an extension of love, not only in the physical realm but also in the spiritual.

The Philokalia (a collection of writings by the Orthodox Fathers) repeatedly emphasizes that true care for others involves a spiritual attentiveness to their needs and a willingness to sacrifice for their well-being. Thus, care is a direct outflow of love, and love is fully realized through caring acts.

4. Theological Integration: The Example of Christ

The greatest model for understanding the relationship between love and care in Orthodox thought is the life of Jesus Christ. Christ’s sacrificial love is the ultimate form of care—it is through His death and resurrection that humanity receives the greatest care possible: the gift of salvation. His entire earthly ministry, from healing the sick to feeding the hungry, demonstrates the inseparability of love and care.

Christ’s care for the sick, for example, is not just a physical act but an act of love that seeks the ultimate good of the person—healing their body and soul. Similarly, Christ’s care for His disciples, His willingness to wash their feet, and His ultimate sacrifice on the Cross are all expressions of agape that involve profound and self-sacrificial care.

In this way, the Patristic authors would agree that "Love is Care, Care is Love" because in the person of Christ, the two are inseparable. Love is made real through care, and care is the active outpouring of love.

5. Conclusion:

From the  Patristic perspective, the statement "Love is Care, Care is Love" is profoundly accurate. Love in the highest sense (agape) is always linked to care, both in the sense of actively seeking the good of others and through tangible acts of service, sacrifice, and compassion. Similarly, care—whether it is the care of the soul or body—is an authentic expression of love and the means by which love is made real in the world.

The teachings of the Orthodox Fathers reflect this deep intertwining of love and care, as both are essential to the Christian life, rooted in the example of Christ and enacted through the Church’s life of service to others.

Next time: Might There Be a Spectrum of Love?

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