{"id":1872,"date":"2026-01-23T00:11:00","date_gmt":"2026-01-23T00:11:00","guid":{"rendered":"https:\/\/andreamariana.com\/?p=1872"},"modified":"2026-01-23T00:11:05","modified_gmt":"2026-01-23T00:11:05","slug":"new-aromantics-aromantic-history-part-i","status":"publish","type":"post","link":"https:\/\/andreamariana.com\/?p=1872","title":{"rendered":"New (A)romantics: Aromantic History, Part I"},"content":{"rendered":"\n

Welcome to my latest queer history blog post! If you enjoy this post, then you\u2019ll love my Historical Fiction novels. Find out more about my projects <\/em>here<\/em><\/a>, and sign up for my Substack <\/em>here<\/em><\/a> to stay in touch!<\/em><\/p>\n\n\n\n

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Queer history is notoriously murky, even within the complex discipline that is social and cultural historical inquiry. The work of identifying and then contextualizing queer historical figures under the established \u201cL\u201d, \u201cG\u201d, \u201cB\u201d and \u201cT\u201d letters is far from a straightforward task. The work becomes that much harder when researchers turn to the supposed \u201crecent\u201d identities which fall under the infamous \u201c+\u201d often tacked onto the preceding four letters of the acronym. Among these are the two labels used by yours truly: asexual[1]<\/a> and, most pertinently for this discussion, aromantic.<\/p>\n\n\n\n

<\/p>\n\n\n\n

Most of the (limited) histories of aromanticism start in the early 2000s (which we\u2019ll delve into more below shortly) and begin with the emergence of the aromantic label and its usage by members of the queer community. Admittedly, there are legitimate reasons to commence the discussion within the confines of the 21st<\/sup> century; nevertheless, that starting point is insufficient to describe what has likely been a wide-ranging and diverse group spanning continents and centuries. <\/p>\n\n\n\n

<\/p>\n\n\n\n

What follows is one aroace\u2019s efforts to add to this ongoing process of storytelling – after all, aromantics the world over deserve nothing less. Part I below offers general parameters and definitions, a brief look at etymology, and stories of some possibly ancient aromantics. Part 2 (available here, if you’re from the future) will cover more recent aromantic history through the end of the 20th century. <\/p>\n\n\n\n

<\/p>\n\n\n\n

What\u2019s in a Name<\/h4>\n\n\n\n

For the uninitiated, a few basic definitions are in order: aromanticism is an umbrella identity typically seen as part of the \u201cA\u201d labels in \u201cLGBTQIA+\u201d. Michael Paramo, the founder of AZE Magazine, describes asexuality and aromanticism (along with agender) as the \u201cexperiences of \u2018absence\u2019 that are shared by asexual, aromantic and agender people against the norms and expectations of cisheteropatriarchy.\u201d[2]<\/a><\/p>\n\n\n\n

<\/p>\n\n\n

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Love is love – and very complicated for a-spec identities<\/em><\/figcaption><\/figure>\n<\/div>\n\n\n

Accordingly, aromanticism, like asexuality, refers to a lack of attraction \u2013 in this case, a lack of romantic attraction to others.[3]<\/a> Aromantics can identify using a number of \u201cmicro\u201d labels, such as gray-romantic (for those who experience some but very little romantic attraction), demi-romantic (for those who only experience romantic attraction after an intensive personal or emotional bond has been developed) and aroace (someone who is both asexual and aromantic) among dozens of known and oft-changing labels.[4]<\/a><\/p>\n\n\n\n

Both historically and temperamentally, asexuality and aromanticism are closely intertwined identities. As we shall see below, disentangling them presents its own brand of historical interpretative challenges. Although a significant number of asexuals also identify as aromantic, the identities are wholly separate. An asexual person can (and often does) experience romantic attraction: examples of this can include people who seek \u201cconventional\u201d partnerships with romantic hallmarks but do not wish to engage sexually with their romantic partner (or do so in specific, carefully defined circumstances).<\/p>\n\n\n\n

<\/p>\n\n\n\n

By the same token, an aromantic person is not necessarily also asexual. Aromantics can and do experience sexual attraction to others, and can have a host of other identities (e.g., lesbian, pansexual) The key difference is that they lack romantic attraction, or the feelings and mindset which most people within and outside the queer community associate with \u201cfalling in love\u201d or pursuing romantic partnership. This \u201csplit-screen\u201d in identities (as in, people who are \u201caro\u201d but not \u201cace\u201d or vice versa is often called the \u201cSplit Attraction Model\u201d.<\/p>\n\n\n\n

<\/p>\n\n\n\n

To break down the differences using historical, and outdated, terminology, asexual people in the past might have been thought of as \u201ccold-blooded\u201d whereas aromantic people might have been categorized as \u201ccold-hearted\u201d.<\/p>\n\n\n

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Just as asexuality defines itself as opposite of \u201callonormativity\u201d (or the assumed experience of sexual attraction in other identities), aromanticism is opposite of \u201camatonormativity\u201d (the assumed experience of romantic attraction). A quick trip to any pharmacy or big box store in early February roughly elucidates the prevalence of amatonormativity in our modern world. Conveniently, Aromantic Week is celebrated every year during the first full week after Valentines Day.<\/p>\n\n\n\n

<\/p>\n\n\n\n

Those definitions, though sharply limited in their modern utility, bring us to a historical look at the emergence of aromanticism.<\/p>\n\n\n\n

<\/p>\n\n\n\n

Internet Age<\/h4>\n\n\n\n

Strangely, I\u2019m beginning this discussion in the beginning \u2013 meaning, the beginning of \u201caromantic\u201d in an etymological sense. This is a sharp diversion from my usual pattern of exploring change over time, but I think one that is useful in grounding us in modern perspectives before jumping into the more amorphous historical examples of possible aromanticism.<\/p>\n\n\n\n

<\/p>\n\n\n\n

According to AUREA, the term \u201caromantic\u201d emerged, quite reasonably, in the wake of the emergence of \u201casexual\u201d. The term first appears in reference to a distinct part of the queer community in the early to mid-2000s.[5]<\/a> At the time, the phrase \u201casexual-asexual\u201d (sort of a double-asexual) seems to have been more prominent until aromantic came into wider usage in the second half of the decade.<\/p>\n\n\n\n

<\/p>\n\n\n

\n
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The “internet identities”, as it turns out, far predate the internet<\/em><\/figcaption><\/figure>\n<\/div>\n\n\n

These milestones were achieved, not surprisingly, when the global internet was increasingly pervasive and easily accessible. Crucially, the original social media platforms were in their earliest phases \u2013 facilitating levels of interpersonal connection and shared experiences heretofore impossible among individuals who felt disconnected from heteronormative experiences but not quite sure how. With millions of people around the world now able to describe their lived experiences and compare notes, it is hardly surprising that there emerged a flurry of new identities \u2013 hence the (sometimes derisive) implication that aromanticism and other labels are simply Internet Age products without the deep history associated with other queer identities.<\/p>\n\n\n\n

This is, of course, a tremendous oversimplification. We cannot definitively point at any one historical person and declare them aromantic. We can, however, find credible and important threads of aromantic perspectives, ideologies, possibly individuals and even collective groups whose stories seem to reflect those of identified aromantics today. It is to this somewhat fraught task I now turn.<\/p>\n\n\n\n

<\/p>\n\n\n\n

Ancient Aromantics?<\/h4>\n\n\n\n

Romantic love was, of course, both known and idealized in the cultural artifacts of the ancient world. Goddesses of love and sexuality were present throughout the pantheons of varying civilizations; importantly, the notions of love and sex were not always assumed to be represented by the same individual and seem to have been regularly understood as separate, albeit linked, concepts.<\/p>\n\n\n\n

<\/p>\n\n\n\n

The Greek goddess of love, Aphrodite, for example, may have descended from a much more sexually-charged goddess Inanna\/Ishtar prominent in ancient Mesopotamia. Likewise, Aphrodite\u2019s son Cupid (of modern Valentine\u2019s Day fame) was closely linked to romantic love specifically and \u201cfalling in love\u201d via arrow shot rather than sexual congress. These handful of examples imply that romantic inclination and sexual desire were at a basic level understood as distinct human experiences.<\/p>\n\n\n

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If we were looking for a poster boy for aromanticism in the ancient world, the Hellenic-era Greek philosopher Plato would be a superb candidate. I recently wrote a fuller discussion of Plato\u2019s contributions to the philosophy of human sexuality (and the nature of his relationship to a Sicilian nobleman) here<\/a>. For the purposes of this discussion, Plato\u2019s views on romantic intrigue are perhaps Ground Zero for an explicitly aromantic worldview. Plato himself may or may not have identified with aromanticism were he alive in modern times; regardless, in his own day and age he proffered a philosophy which certainly aligned with that identity in notable ways.<\/p>\n\n\n\n

<\/p>\n\n\n\n

Plato was born in or around 427 BCE, most likely in Athens, into a family at the heart of that city\u2019s seemingly endless power struggles.[6]<\/a> Much of his adult life would be spent wrestling with the paradox of men\u2019s seemingly infinite intellectual gifts and cooperative capacities with the violence, antagonism and internecine strife that ruled the world around him. Plato\u2019s vast catalogue of writings \u2013 from his Symposium<\/em> to Republic<\/em> and reams of Dialogues \u2013 all centered the notion that mankind must overcome the baser elements of its nature in order to be released from the strife of mundanity.<\/p>\n\n\n

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Plato in <\/em>The School of Athens<\/figcaption><\/figure>\n<\/div>\n\n\n

This especially included his views on human passion in the arena of romance. One scholar notes, for example, \u201cPlato\u2019s ideal is wholly asexual; a Spartan at heart, he worships discipline, not liberty and spontaneity,\u201d especially with respect to romantic love and sexuality.[7]<\/a> Indeed, his notion of \u201cselective breeding\u201d to produce upstanding Greek citizens and ideally a philosopher-king (in line with his state-building model defined in Republic<\/em>) assumes an obliteration of romantic or personal attachment among sexual mates. In his proposal, promising young leaders should be bred amongst a community\u2019s most upstanding males and females, then rigorously honed within the confines of upright philosophical education.[8]<\/a><\/p>\n\n\n\n

<\/p>\n\n\n\n

In this worldview, romantic love is not a helpful, fulfilling addendum to sexual congress; if anything, romance muddles the whole affair and introduces base emotions to what is ultimately a utilitarian exercise of social engineering. Plato would not be the last philosopher or religious leader to propose such a systematized rejection of romance as the greater good for society, but he may have been one of the earliest such figures to do so. Of course, few aromantics today would find such a sanitized world appealing, apart from the other problematic elements of Plato\u2019s approach to social betterment.<\/p>\n\n\n\n

<\/p>\n\n\n\n

Neoplatonics<\/h4>\n\n\n\n

Was Plato, then, an ancient aromantic himself? Although he seems to have proposed an aromantic world as a superior one, he himself may have been far from an aromantic at heart. This naturally brings up the tricky question: was Plato writing out of his own inner beliefs shaped by an aromantic identity?<\/p>\n\n\n\n

<\/p>\n\n\n\n

That suggestion is plausible, but it is also possible that Plato himself battled with his own feelings and saw that internal struggle as key to righting the wrongs of the society around him. Plato, unusual for a Greek man of high status, never married. He did, however, have a profoundly intimate relationship with Dion of Syracuse over multiple decades. Their shared attempts to influence the tyranny in Dion\u2019s native Syracuse had brought them together but would ultimately tear them apart. In 354 BCE, Dion was assassinated shortly after taking control of his homeland. Heartbroken at this terrible development, Plato wrote an unusual epigram to honor his departed friend (possibly lover, depending on the sources):<\/p>\n\n\n

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The Fates decreed tears for Hekuba and the Trojan women even at the hour of their birth; and after thou, Dion, hadst triumphed in the accomplishment of noble deeds, the gods spilt all thy far-reaching hopes. But thou liest in thy spacious city, honoured by thy countrymen, Dion, who didst madden my soul with love.\u201d[9]<\/strong><\/a><\/em><\/p>\n\n\n\n

<\/p>\n\n\n\n

But there is another historical figure, one who followed in Plato\u2019s philosophical footsteps, who is a strong candidate for the aromantic label: Hypatia of Alexandria. Hypatia, of course, never met Plato but she was almost certainly familiar with his work and among the devotees of what was by then understood as Neoplatonic philosophy.<\/p>\n\n\n\n

<\/p>\n\n\n\n

What was Neoplatonism? Not surprisingly, this (diverse and expansive) school of philosophy grew outward from Plato himself \u2013 in particular his Theory of Forms. The Theory of Forms might be summarized, per one source, as \u201cthat the ultimate reality consists of immutable and timeless abstract entities called Forms or Ideas, which represent the true essence of things\u2026the physical world is merely a shadow or imperfect reflection of these ideal Forms, which encompass not only mathematical principles but also moral and aesthetic ideals.\u201d[10]<\/a><\/p>\n\n\n\n

<\/p>\n\n\n\n

By extension, Neoplatonic thought generally focused on strict categories between the Soul, Consciousness, Nature and Matter \u2013 deeming physical elements and attributes as of decidedly lesser importance than the intangible, metaphysical ones.[11]<\/a> A moral, upstanding individual would thus understand that the physical human body, and in particular its basic and primal urges, must be steadfastly controlled in the pursuit of higher consciousness.<\/p>\n\n\n\n

<\/p>\n\n\n\n

By all accounts, Hypatia herself was deeply influenced by Neoplatonic prescriptions for love and sexuality \u2013 or, perhaps, these worldviews and her own nature were intimately aligned and mutually reinforcing. She was, after all, the daughter of the Director of Alexandria\u2019s famous Museum and herself a noted scientist, philosopher and teacher. One source from her time period recalls that \u201cthe lady made appearances around the center of the city, expounding in public to those willing to listen on Plato or Aristotle.\u201d[12]<\/a> Hypatia thus made her own homestead a center for dialogue and instruction in Greek philosophy, including and especially Neoplatonism.<\/p>\n\n\n

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Hypatia of Alexandria, also in <\/em>The School of Athens<\/figcaption><\/figure>\n<\/div>\n\n\n

It was believed among her contemporaries, and accepted by scholars today, that Hypatia never pursued a romantic relationship or a sexual lover. Some records even suggest that she was sought after as a bachelorette given her reputed beauty and graceful demeanor, but she refused them all.[13]<\/a> Indeed, one infamous encounter with a student, whose adoration had clearly moved from the platonic to something else, confirms her perspective on human romantic and sexual intimacy.<\/p>\n\n\n\n

<\/p>\n\n\n\n

Her pupil reportedly approached her while forlorn with love \u2013 and apparently physical lust \u2013 for his mistress. Despite his efforts to seduce her into a romantic affair, Hypatia was unmoved. To make her point on the vanity of sexual desire, she threw her own menstrual rag at the suitor, informing him, \u201cthis is what you love\u2026and it isn\u2019t beautiful!\u201d[14]<\/a><\/p>\n\n\n\n

<\/p>\n\n\n\n

In reading what details are available about Hypatia\u2019s life and perspectives, it is the author\u2019s view that a strong case can be made that Hypatia was both an aromantic and asexual historical person. Clearly, some of her intrepid, passionate students were holding to Neoplatonic disdain of the flesh by, quite literally, the skin of their teeth. In contrast, Hypatia seemed to maintain such disdain with ease, even pleasure and serenity. Her disinterest in romantic love and sexual intrigue were part of what arguably drove her to great heights as a scientist and a teacher; carnal matters, on the other hand, were at best a distraction and at worst outright offensive. Many aroaces (the author included) can relate to these sentiments even if their own experiences are more nuanced.<\/p>\n\n\n\n

Between Worlds<\/h4>\n\n\n\n

Incredibly, this discussion so far only takes us through about half of the key persons, events and groups acknowledged as part of Aromantic history. The next section takes us from the world of late antiquity and forward about a millennium to that of the medieval era. You can skip ahead in time right now to Part II here – or, if you are in the present like myself, it will be available next week!<\/p>\n\n\n\n

As always, thanks for reading. <\/p>\n\n\n\n

\n\n\n\n

[1]<\/a> Note that I have previously shared a post on the History of Asexuality, which can be found here: https:\/\/andreamariana.com\/?p=575<\/a>.<\/p>\n\n\n\n

[2]<\/a> Michael Paramo, \u201cIntroduction,\u201d in Ending the Pursuit: Asexuality, Aromanticism and Agender Identity <\/em>(Unbound, 2024), pg. 4.<\/p>\n\n\n\n

[3]<\/a> Aromantic-spectrum Union for Recognition, Education, and Advocacy (AUREA), accessed December 28, 2025, https:\/\/www.aromanticism.org\/en\/home\/<\/a>.<\/p>\n\n\n\n

[4]<\/a> AUREA\u2019s list of microlabels is instructive on this point, although (in my view) these labels are mainly for the use of those individuals who they describe to explain their own experiences (and thus, a comprehensive understanding of each of these possible labels is not necessary to understand the basic foundations of the aromantic identity). See: https:\/\/www.aromanticism.org\/en\/identity-terms<\/a>. Importantly, microlabels regularly fall in and out of usage for multiple reasons.<\/p>\n\n\n\n

[5]<\/a> https:\/\/www.aromanticism.org\/en\/news-feed\/aromantic-history<\/a>.<\/p>\n\n\n\n

[6]<\/a> University of British Columbia, \u201cPlato,\u201d accessed November 9, 2025, https:\/\/phas.ubc.ca\/~stamp\/TEACHING\/PHYS340\/NOTES\/FILES\/Plato.pdf&ved=2ahUKEwjekf_59OWQAxVfEFkFHTjxDFUQFnoECCcQAQ&usg=AOvVaw2acUgXZSbLBVoWHEyTyyEd<\/a>.<\/p>\n\n\n\n

[7]<\/a> Louis Crompton, \u201cPlato\u2019s Symposium<\/em>\u201d in Homosexuality and Civilization (Harvard University Press, 2003), pg. 60.<\/p>\n\n\n\n

[8]<\/a> Daniel W. Graham, PhD, \u201cPlato 17.6. Philosopher Kings,\u201d The First Philosophers<\/em>, January 8, 2025, https:\/\/medium.com\/the-first-philosophers\/plato-17-6-philosopher-kings-0833e5813f81<\/a>.<\/p>\n\n\n\n

[9]<\/a> For more on this epigram, see: C. M. Bowra, \u201cPlato\u2019s Epigram on Dion\u2019s Death,\u201d The American Journal of Philology<\/em> 59, no. 4 (1938): 394\u2013404, https:\/\/doi.org\/10.2307\/291178<\/a>.<\/p>\n\n\n\n

[10]<\/a>Carl W. Conrad & Chogollah Maroufi, \u201cPlato\u2019s Theory of Forms,\u201d EBSCO Information Services, Inc., accessed January 15, 2026, https:\/\/www.ebsco.com\/research-starters\/religion-and-philosophy\/platos-theory-ideas<\/a>.<\/p>\n\n\n\n

[11]<\/a> Christian Wildberg, \u201cNeoplatonism\u201d, The Stanford Encyclopedia of Philosophy <\/em>(Winter 2021 Edition), Edward N. Zalta (ed.), https:\/\/plato.stanford.edu\/archives\/win2021\/entries\/neoplatonism\/<\/a>.<\/p>\n\n\n\n

[12]<\/a> Sarah Zielinski, \u201cHypatia, Ancient Alexandria\u2019s Great Female Scholar,\u201d Smithsonian Magazine, March 14, 2010, https:\/\/www.smithsonianmag.com\/history\/hypatia-ancient-alexandrias-great-female-scholar-10942888\/<\/a>.<\/p>\n\n\n\n

[13]<\/a> Richeson, A. W, \u201cHypatia of Alexandria,\u201d National Mathematics Magazine 15, no. 2 (1940), pg. 79 \u2013 80, https:\/\/doi.org\/10.2307\/3028426<\/a>.<\/p>\n\n\n\n

[14]<\/a> Islam Issa, Alexandria<\/em> (New York, Penguin Books, 2024), pgs. 234.<\/p>\n","protected":false},"excerpt":{"rendered":"

Welcome to my latest queer history blog post! If you enjoy this post, then you\u2019ll love my Historical Fiction novels. Find out more about my projects here, and sign up for my Substack here to stay in touch! Queer history is notoriously murky, even within the complex discipline that is social and cultural historical inquiry. 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