‘If a person loves only one other person and is indifferent to all others, his love is not love but a symbiotic attachment, or an enlarged egotism.’
Erich Fromm, The Art of Loving
It is also bound up with fairy tales, and with archetypes that real human beings constantly fail to measure up to. Even where ‘romantic’ is taken in a wider sense than the common use, it is often used to refer to what is unrealistic, what belongs in some fanciful world that lies beyond or above our own, and has little to do with what is really going on. Hence we have the positive ‘Ooooh, he’s so romantic’, alongside the negative ‘Isn’t that suggestion / political programme / view of humanity rather romantic?’
The romantic movement in art and literature was concerned in many cases with the real situations of people, and with what was present and possible in reality. ‘Jerusalem’ was not a distant land, or a promise of the next life, but rather something that we could build right here if we were prepared to take up the fight.
Yes, there was a sense that life was more than immediate appearances, but the beauty and truth of life was immanent in the world, not removed from it. Blake, Wordsworth and co.’s romanticism was rooted in the earth, both in the appreciation of the natural world and in the political aims of improving the situation of humanity.
Similarly, romanticism was about love, but the love that it describes is at once more general and more specific than the ‘romantic love’ of hearts and flowers and candlelight. It was more specific because of the immanence of truth and beauty in the particular. Features of each person, each object of natural beauty, each situation, demanded a loving attention that could only be achieved through an openness and receptivity to what that particular had to offer.
At the same time, such attentiveness leads the romantic, at least in Wordsworth’s case, to an understanding of how nature operates on many levels, and how it has a unity as well as a particularity. For Wordsworth, human beings are part of this. This is why the romantic can embrace the ideas of individuality, originality and self-direction, while having a deep and serious account of the notion of human fellowship. Through loving things in their particularity, we can achieve something like the idea of agape. It is only through this attention to the particular, and not through imposing preconceived abstractions or theoretical models that this becomes possible.
This is not to speak out against the notion of ‘romantic love’ as we might usually understand it. I would be a fool to do that. Rather, it is to say that the sort of attentiveness that we can have to a particular person should both reflect and absorb the idea that we are situated in a world that nurtures and supports us. The reclamation of the romantic is personal, political and ecological.