That Must Weigh a Ton!

from ?google A/i:

TON 618 is a hyperluminous, radio-loud quasar containing one of the most massive black holes ever discovered in the universe. [1]

Key Facts

Type: Hyperluminous quasar (active galactic nucleus) powered by an ultramassive black hole. [1, 2, 3]
Mass: Estimated at roughly 41 billion to 66 billion times the mass of the Sun. [1, 2]
Location: Near the border of the constellations Canes Venatici and Coma Berenices. [1]
Distance: Approximately 18.2 billion light-years in comoving distance (with light taking over 10 billion years to reach Earth). [1, 2]
Luminosity: Shines with the brilliance of about 140 trillion Suns (absolute magnitude of -30.7). [1, 2]
Size: The event horizon has a radius of roughly 1,300 astronomical units (a diameter of about 2,600 AU or 390 billion kilometers, meaning light takes about 15 days to cross it)

Thymos and Epithymia

from Google AI:

Plato uses the Allegory of the Chariot in his dialogue Phaedrus to describe the human soul (psyche) as a divided, three-part entity. [1, 2]

The Three Parts of the Chariot

The Charioteer (Logos): Represents reason and intellect. It tries to steer and balance the soul toward truth, wisdom, and the divine. [1, 2, 3]
The Noble/White Horse (Thymos): Represents spirit, courage, honor, and noble emotions like pride or righteous anger. It naturally obeys reason and helps keep the soul aligned with virtue. [1, 2, 3, 4]
The Dark/Unruly Horse (Epithymia / often conflated or compared with base Eros): Represents appetite and base desires (such as hunger, thirst, lust, and material pleasure). It tends to drag the chariot down toward earthly impulses. [1, 2, 3, 4, 5]

How They Work Together

Conflict vs. Harmony: The two horses pull in opposite directions. If the dark horse (appetite) overpowers the charioteer, or if thymos (spirit) and reason fail to keep it in check, the chariot crashes into chaos and spiritual blindness. [1, 2, 3, 4]
True Flourishing: Happiness and balance happen only when reason (logos) leads, spirit (thymos) acts as a loyal enforcer of courage and honor, and appetite (epithymia) is tamed and moderated rather than completely starved or left wild. [1, 2]

Is thymos individualistic... and eros socialistic?

Not exactly, but you are hitting on a fascinating philosophical paradox. Viewed through a socio-political lens, their relationship to individualism and collectivism is actually inverted.

At first glance, it feels intuitive to see thymos (pride/will) as individualistic and eros (desire/love) as socialistic because eros connects people, while thymos asserts the self. However, political philosophers (from Plato to modern thinkers like Francis Fukuyama) show the opposite is often true. [1]

Here is how their political and social dynamics break down:

Why Thymos is Actually Deeply Social (The Civic Drive)

While thymos feels individualistic because it involves personal pride, thymos cannot exist without a society. It is completely dependent on an audience.

• The Need for Recognition: Thymos is the hunger for worth and status. You cannot have honor, dignity, or prestige in a vacuum. It requires a social matrix to validate you. [1]
• The Foundation of Justice: Thymos triggers righteous indignation when you—or others—are treated unfairly. It is the force that drives people to sacrifice their lives for a collective cause, a nation, or a community. [1, 2, 3]
• The Two Edges: Fukuyama famously split thymos into two social forces:
  • Isothymia: The socialistic/democratic demand to be recognized as equal to everyone else.
  • Megalothymia: The aristocratic/individualistic demand to be recognized as superior to others. [1]

Why Eros Can Be Radically Individualistic (The Private Appetite)

Eros is a binding force, but in its rawest form, it is entirely self-serving.

• The Black Hole of Consumption: In Plato's Republic, raw eros is grouped with epithumia—the appetites. It wants to consume, possess, and satisfy its own lack. It treats the outside world (and other people) as resources to satisfy an internal hunger. [1, 2]
• The Hyper-Individualist: A person ruled entirely by eros cares only about their own pleasure, comfort, and desires. They have no loyalty to the state or community if it interferes with their personal satisfaction. [1, 2]
• The Modern Twist: Philosophers like Byung-Chul Han argue that modern consumer capitalism has stripped away thymos (collective political will) and replaced it with a cheapened form of eros (hyper-individualistic consumption, pornography, and self-gratification). [1]

---

The Comparison

Feature	Thymos (Spiritedness)	Eros (Desire/Passion)
Primary Currency	Honor, dignity, and recognition	Pleasure, possession, and utility
Social Manifestation	The Citizen / The Activist: Wants to build, defend, or reform a system.	The Consumer / The Lover: Seeks private unions or personal acquisitions.
Political Alignment	Collectivist/Civic: Can lean egalitarian (equal rights) or tribal (group identity).	Individualistic/Atomized: Can lean toward lawless hedonism or private withdrawal.

Summary

Ultimately, thymos is inherently social because it requires a community to judge your worth, whereas eros starts out deeply individualistic (driven by personal lack) but has the unique power to bridge the gap and force an individual to care about another person. [1]

Does this inversion change how you view modern political movements? For instance, do you see modern political outrage as an expression of isothymia (the fight for equal dignity)? [1]

 

more on Han

In his book The Agony of Eros, philosopher Byung-Chul Han uses Plato’s concepts to diagnose the modern mental health crisis. [1]

Han argues that neoliberal capitalism has killed both eros and thymos, leaving behind a hollowed-out soul ruled entirely by low-level appetites (epithumia). [1, 2]

Han updates the Platonic framework for our digital, consumerist age:

1. The Death of Eros: "The Inferno of the Same"

For Plato, eros was a transcendent, radical force—a yearning for the "Other" that forces you to step outside your own ego. Han argues that modern society has completely sanitized and commercialized this. [1, 2, 3, 4]

• The Other as a Commodity: Online dating and consumer capitalism treat people like products on a shelf. We look for partners who fit our "metrics" or match our existing lifestyle. [1, 2, 3]
• The Trap of Narcissism: Because we swipe away anything that causes friction or discomfort, we no longer encounter a radical "Other". We only encounter reflections of ourselves. Han calls this the inferno of the same. [1, 2, 3, 4, 5]
• Pornography vs. Eros: Han notes that capitalism replaces eros with pornography and hyper-sexuality. Pornography removes the mystery, the waiting, and the emotional vulnerability of love, turning sex into a frictionless, optimized performance check-list. [1, 2, 3, 4]

2. The Flattening of Thymos: From Rage to "Annoyance"

In the classical sense, thymos is capable of righteous, world-altering rage (thumotic anger) that breaks conventions to demand justice or honor. [1]

• The "Like" Culture: Han argues that modern digital society eliminates the "negativity" required for true thymos. Everything is designed to be smooth, positive, and optimized for consumption. [1]
• Annoyance vs. Revolution: True thymos creates a revolutionary rupture. Today, however, thymos has degenerated into mere digital annoyance or dissatisfaction. We get outraged at a tweet, leave a complaint, or "vent" online, but it lacks the structural power to actually change the state of affairs. [1]

3. The Result: The "Achievement Society" and Burnout

When eros (transcendent passion) and thymos (spirited will) are taken away, all that is left is epithumia—base desire. But in modern times, capitalism weaponizes this desire. We become obsessed with achieving, optimizing our bodies, maximizing our statistics, and producing data. [1, 2, 3]

Because we are no longer guided by a higher spirit, we willingly exploit ourselves in the name of productivity. We don't have a master whipping us; we whip ourselves to be better, faster, and more efficient. Han notes this ultimate lack of eros and thymos is what directly drives modern burnout, exhaustion, and depression. [1, 2, 3, 4, 5]

Han writes heavily on how digital technology reinforces this trap. Would you like to look at his ideas on the "Society of Transparency" or how social media metrics feed into this narcissism?