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of an ideal world, while the other wants to retreat into realíty. It is a constant struggle, and it is where intelligence is born. This constant struggle was studied also by natural philosophy, knowing full well that there is an inner dynamism in nature whose basis is the dialectic between finite and infinite. (Forster 1984. pp. 179.) When we consider the human, we find that the two sides are in constant struggle with, and this is not necessarily a description of schizophrenia. I want to be better and more, but I must constantly be faced with my limitations. I want to be the strongest, most beautiful, the smartest; I want to be immortal, to create tremendous things: these are the wondrous dreams of a child. The child dreams beauty and fairytales. Becoming an adult is a slow but painful awakening. The Greeks asked the question the most tragically: Can the same remain the same and the whole remain whole? Can the self-remain the self? We find this staged not just in the myth of Narcissus, but also in creation myths. There is something that controls almost every process. Love (Eros) is made into a force that simultaneously separates and holds together. It is the most ancient element, present at the very beginning of creation. Plato writes in the Symposium: Socrates, in body and in soul, and when we reach maturity it is natural that we desire to give birth. It is not possible to give birth in what is ugly, only in the beautiful. I say that because the intercourse of aman and a woman is a kind of giving birth. It is something divine, this process of pregnancy and procreation. It is an aspect of immortality in the otherwise mortal creature, and it cannot take place in what is discordant. Now, the ugly is not in accord with anything divine, whereas the beautiful accords well. So at this birth Beauty takes on the roles of Fate and Eileithyia. For this reason, whenever the pregnant being approaches the beautiful, it is in favourable mood. It melts with joy, gives birth and procreates. In the face of ugliness, however, it frowns and contracts with pain, and shrivelling up it fails to procreate, and it holds back its offspring in great suffering. (Plato 2008. 206.c-e.)
