When I truly love, whether the object of my love is a planet or a person, a symphony or a sunset, I am celebrating the otherness of the beloved, wanting the beloved to be what it really is, greater than my imagining or perception, stranger, more mysterious. Love celebrates that mystery: in that sense, it is truly ‘objective’; but it is also of course delightedly ‘subjective’. Without the subjective pole, it becomes mere cool appraisal or ‘tolerance’. Without the objective pole, the celebration of the other as other, it is simply lust, cutting the beloved down to the size of my desires and projects, whether it be sexual lust exploiting another human being or industrial lust exploiting raw materials for profit despite the consequences. A colleague of mine put his finger on the first of these, speaking of ‘the decline of sex’, and explaining, ‘We all know how to do it but we’ve all forgotten why.’ That is exactly the same as the second, the Frankensteinian scientism of our day: we can do it, so why not and who’s to stop us? And this is where Jonathan Sacks’s aphorism comes in again: science takes things apart to see how they work; religion puts things together to see what they mean. And sometimes the meaning tells you to stop pulling them apart. It’s a crisis of meaning that we face in our day, and a crisis of knowledge that brings that into focus; and the answer to the false antithesis of objective and subjective, which has been throttling our culture for too long, is a full-on reawakening of an epistemology of love. We have had enough of the Faustian pact in which we merely ‘tolerate’ one another; ‘toleration’ is an Enlightenment parody of love. It is time for the dangerous gospel notion of love to make a comeback in our culture.
–N. T. Wright,
Wouldn’t You Love to Know? Towards a Christian View of Reality