This research aims to examine the types and meaning of conceptual metaphor of love that appear in Olivia Rodrgio’s spng lyrics on the SOUR album. Conceptual metaphor describes abstract concepts using more concrete terms. This study uses Lakoff and Johnson theory, which classifies conceptual metaphor into three types: orientational metaphor structural metaphor, and ontological metaphor. This research uses qualitative method with a descriptive approach. The data was obtained through documentation method, by analyzing the lyrics of each song in Sour album used Conceptual metaphor theory (CMT) by Lakoff and Johnson to find the metaphors. The result show that there 59 conceptual metaphors of love, consisting of 4 orientational metaphor, 23 structural metaphor, and 32 ontological metaphors. This conceptual metaphor is used to represent various experiences of love, such as emotional journey, heartbreak, and struggles with self-identity. The use of conceptual metaphor in these song lyrics aims to emphasize the expression of feelings and convey messages more creatively and deeply.

Manipuri Raas Leela is one of the major Indian classical dance forms, originating from the state of Manipur. It is one of the greatest cultural achievements of the traditional Vaishnavism adhering Meitei people of Manipur. Owing to the Meitei civilization, the classical dance form, first formally developed by Rajarshri Bhagyachandra, one of the King of Manipur, is considered to be the highest spiritual expression of the worship of Hindu deity Krishna and the theme is based on Prem Bhakti Rasa experience of divine love that expressed through dance particularly within the context of devotional practices. The main objective is to explore and highlight the important role of Shutradhari in Manipuri Raas Leela. The study has adopted an observation method including participant and non-participant approaches, images and interviews of different Shutradhari of Manipuri Raas Leela. They have specific attire that complements the overall aesthetic of the performance. Shutradhari plays an essential role in enhancing the cultural authenticity and visual spectacle of the dance performance of Manipuri Rass Leela. The attire reflects the rich heritage and aesthetic sensibilities of Manipuri culture while complementing the narrative and thematic elements of the Raas Leela. This study intends to demonstrate the ongoing significance and evolution of this distinctive narrative device in both traditional and modern contexts by placing the Shutradhari within the larger framework of Manipuri dance performance traditionally and in Vaishnavite philosophy. A traditional dance style with roots in Manipur's Vaishnavite culture is more than just a show, it is a cultural and spiritual manifestation of the love between Radha and Krishna. Keywords: Manipuri Raas Leela, Shutradhari, Vaishnavite Culture, Manipuri Culture

Franz Kafka is known for his twisted literature filled with dark atmosphere and word choices, however when it comes to writing letters to his muse, Milena, he uses words unknown to him. He expresses his barest soul to her using word choices that indicate someone who is amazed. For a person like Kafka, love is not all about complementing word choices and emotions, seen by his internal battles with himself and uncertainty regarding the topic of love. This research will use Geoffrey Leech’s semantic framework along with Monica Schwarz and Jeannette Chur’s Wortfeld theory. The study aims to examine Kafka’s use of intricate words to convey his love. The findings reveal that Kafka’s chosen word choices reflect how he views love and his unlucky experience of love. His word choices can be categorized into contrasting emotions and how his understanding of love is both a dream and a nightmare.

Relatos de 10 amores is a theatrical research-creation project carried out with and by students of the School of Communication Sciences of the Universidad Autónoma de Coahuila with the purpose of exploring the love experiences of contemporary university youth. The participants of the project shared their love experiences, reflected on them and expressed them through theater. The project addresses issues related to vulnerability, honesty, trust, loyalty, the importance of setting boundaries, and personal change and evolution in love relationships.

Focusing on the legend of Phaedra and Hippolytus as developed in Euripides and Seneca and especially in Racine’s Phèdre and taking into account as well its further development in works by Camillo Boito, Luchino Visconti, and Yukio Mishima, I make the following arguments: (1) Contrary to many theologians and philosophers of love, a pathological form of love that issues in murder and suicide should not be regarded as unworthy of serious attention. Racine’s tragedy provides a catharsis for universal experiences of unrequited love and jealousy, a major human phenomenon. (2) Contrary to Paul Valéry, Phèdre’s love cannot be called merely animal, since the analytical insight she develops into her morbid passion carries tremendous moral force and lies at the origin of the European psychological novel, as launched by Madame de La Fayette a year later. (3) Contrary to François Mauriac, even if she is a heroine of desire or concupiscence rather than of “true love” (in contrast to the relatively innocent affections of Hippolyte and Aricie), the incredible beauty of her language resists such an easy categorization. (4) Study of concrete presentations of “love” in literature confirms that the meaning and use of this word is marked by an irreducible pluralism. Philosophical and theological analysis of love has to come to terms with this. (5) The role of a work of art, in crystallizing archetypical emotions and situations in a way that carries authority, is to provide the middle ground between the abstractions of philosophy on the one hand and the uncontrollable diversity of the empirical on the other. Even psychologies or sociologies of love, which claim to be close to the concrete data, need to be anchored in and corrected by the special concrete vision that only great literature can bring.

This study aims to analyze the use of figurative language in the chapter “Signs of Love” in Ibn Hazm's Ṭawq al-Ḥamāmah. The main focus of this research is to identify and examine the forms of figurative language including simile, metaphor, and personification, which are used to describe various expressions and symptoms of love. This research uses a descriptive qualitative approach, with data collection techniques in the form of reading and note-taking of relevant quotations in the source text. The results of the analysis show that Ibn Hazm uses simile 13 times, metaphor 2 times, and personification 4 times. Ibn Hazm uses this variety of figurative language styles to convey the experience of love in a way that is full of meaning and touches feelings.

The Ilokano people's daily interactions within their farming communities and collective ideals are embodied in the distinctive cultural practice known as "Inamoyo". This custom emphasizes the interdependence, solidarity, and spirit of cooperation that are essential to maintaining Ilokano culture and community resilience.This research examined "Inamoyo," a cultural practice embodying the daily lives and community values of the Ilokano people. Through descriptive phenomenology, it explored the values, atmosphere, and behaviors within Ilokano farming communities. Interviews with eight farmers highlighted the interconnectedness and cooperation central to "Inamoyo," reflecting an emphasis on cultural preservation and adaptation to changing times. Key values include “Panagkikinnammayet,” signifying family-centered solidarity; “Panagkikinnarruba,” which aligns with the idea that "many hands make light work"; and “Nakairuaman,” meaning collective efforts to renew traditional rituals embedded in Ilokano heritage. These values reveal how Ilokano farmers prioritize cultural regeneration and progress, supporting each other and fostering neighborhood cooperation. Ultimately, "Inamoyo" represents love, unity, and cooperation among farming families, making it a core cultural symbol for preserving Ilokano heritage and community strength.

Research has demonstrated that fraternal organizations can be instrumental in fostering important outcomes for student members. However, they can also perpetuate legacies of oppression that negatively shape the lives of their members, especially for those who hold minoritized identities. One topic especially relevant to the lives of students in fraternal organizations is dating and love, as research has found fraternity membership is associated with traditional masculine ideologies around dating and sex, which can be harmful. However, little is known about how queer men, especially queer Latino men, navigate these spaces. Using a phenomenological design, this study examined the stories of 15 participants who identified as gay Latino men and who were affiliated with fraternal organizations at a Hispanic-serving institution. Specifically, the purpose of the research was to understand how they described dating, love, and sex in light of the gendered and sexual scripts present within and beyond fraternities. The experience of negotiating romantic relationships was characterized by how views of brotherhood, a central characteristic of fraternities, created boundaries for individuals to establish romantic ties within their organization, as well as how gendered and sexual expectations informed navigation of dating, love, and sex. Informed by these findings, we provide implications for research and practice.

Psychological studies on close relationships have often overlooked cultural diversity, dynamic processes, and potentially universal principles that shape intimate partnerships. To address the limited generalizability of previous research and advance our understanding of romantic love experiences, mate preferences, and physical attractiveness, we conducted a large-scale cross-cultural survey study on these topics. A total of 404 researchers collected data in 45 languages from April to August 2021, involving 117,293 participants from 175 countries. Aside from standard demographic questions, the survey included valuable information on variables relevant to romantic relationships: intimate, passionate, and committed love within romantic relationships, physical-attractiveness enhancing behaviors, gender equality endorsement, collectivistic attitudes, personal history of pathogenic diseases, relationship quality, jealousy, personal involvement in sexual and/or emotional infidelity, relational mobility, mate preferences, and acceptance of sugar relationships. The resulting dataset provides a rich resource for investigating patterns within, and associations across, a broad range of variables relevant to romantic relationships, with extensive opportunities to analyze individual experiences worldwide.

ABSTRACTRecent scholarship in religious ethics signals the importance of considering how the virtues are pursued and embodied in everyday human lives and practices, as well as attending to experiences of virtue that have previously been overlooked. This essay argues that experiences of love in autistic persons can enrich our understanding of the nature and scope of virtuous love as understood in the Christian tradition. In making this argument, I develop an account of autistic love that draws on scholarship from psychology and anthropology, first‐person narratives published by autistic authors, and a qualitative study conducted at Duquesne University. These sources point toward the existence of a comprehensive and generalized love that is rooted in an understanding of oneself as profoundly interconnected with the surrounding world. I conclude this essay by considering how this sort of love, while not always explicitly Christian, can nevertheless inform two contemporary debates in Christian virtue ethics.

Background: This paper explores Kazuo Ishiguro’s Never Let Me Go (2005) as a critique of capitalist consumer society, focusing on how human beings are transformed into commodified entities under the guise of progress and care. Through the characters of Kathy, Tommy, and Ruth—clones raised for the sole purpose of organ donation—this study presents a dystopian reflection of late-stage capitalism, where life itself becomes a consumable product. Hailsham, a seemingly progressive boarding school, is revealed to be a corporate apparatus designed to normalize and aestheticize the commodification of bodies. Methodology: This study employs a Marxist theoretical framework, incorporating Karl Marx’s concept of commodity fetishism and alienation, Fredric Jameson’s analysis of late capitalist culture, and Max Weber’s understanding of bureaucratic rationalization. These frameworks help illuminate how the novel critiques the transformation of human subjects into objects of exchange, where emotional attachments and personal identities are suppressed in favor of utilitarian value. Results: Kathy’s reflective narration becomes a vehicle to expose the internalization of ideological structures that render resistance nearly impossible. The characters’ experiences of love, loss, and longing are systematically subordinated to the demands of bio-capitalism. Organ harvesting is not portrayed as a shocking exception but as the normalized endpoint of a society that values economic productivity over ethical considerations. The transition from Hailsham to the Cottages symbolizes a gradual but irreversible surrender to the capitalist logic that governs their lives. Conclusion: The deaths of Tommy and Ruth, and the anticipated death of Kathy, exemplify the culmination of capitalist logic, where the body is wholly owned, managed, and exhausted for the benefit of others. Once a domain of human development, education is co-opted as a mechanism to produce docile, compliant subjects fit for exploitation. Novelty: Ultimately, Never Let Me Go functions as an allegorical critique of consumer-driven modernity, where the human condition is eroded by systemic commodification. This study warns against a world in which efficiency overrides empathy, and individuals are reduced to replaceable components in a capitalist machine. Through its haunting portrayal of disability and silence, Ishiguro's work demands a rethinking of the ethical limits of consumerism and bio-political control.

This study tackles the concepts of love and grief within the framework of Sufi and Islamic contexts to identify how figures of speech are deployed to explore the themes of love and grief and their interconnectivity in Rumi’s selected poems. The study also aims to unlock the ideological implications in relation to these two themes and their relationship in the poems. Consequently, Fairclough’s three-dimensional model of Critical Discourse Analysis (henceforth CDA) is adopted in this study to conduct a critical discourse analysis of two selected poems from Jalalluddin Rumi’s translated poetic collection entitled The Book of Love: Poems of Ecstasy and Longing, using three levels of analysis; textual, discursive and social. The results reveal that Rumi deploys a preponderant and diverse range of figures of speech which include metaphor, personification, contrast, hyperbole, rhetorical question, symbol, simile, allusion and repetition. This is in order to intensify the crucial interconnectivity of love and grief during the individual’s spiritual experience of divine love that can only thrive on sacrifice, hardships and tribulations that cultivate and motivate lovers to gain self-maturity in seeking for spiritual union. Therefore, grief is figuratively represented by Rumi as a motivational and transformative element that accompanies love on its indescribable, experiential and spiritual path. Similarly, the three-dimensional analysis of this interconnectivity unveils a set of implied Islamic ideologies and some universal teachings as well which calls for reconsidering the common Western idea of classifying Rumi’s works as love poetry.

Aim. To reveal the theme of family and marriage in the epic novel by A. N. Tolstoy “Peter the First” through the author’s assessment of the emperor’s sister’s image. To consider this problem in detail through the love experiences of royalty.Methodology. To reveal the topic, analytical and comparative methods of studying literary text are used. Special attention is paid to the poetics of creating the image of Peter the Great’s sister, Tsarevna Natalia Alekseevna. A detailed and comprehensive understanding of her character is given, which helps not only in revealing the complex image, but also leads to an understanding of the global moral issues raised by the author of the changes in the way of life of the Russian state under the influence of European innovations. This internal psychological struggle that overcomes the feminine nature of doubt, becomes a prototype of the external struggle between old foundations and new trends.Results. The study shows how the writer, through specific everyday issues and family themes, addresses global moral and philosophical problems of the collision of Eastern and Western cultures and the preservation of Russian identity. The stylistic and artistic features that help the author to reveal the fullness of social phenomena of that period are revealed.Research implications. This study confirms that family issues play an important role in A. N. Tolstoy’s work. The significance of the work lies in the in-depth and concrete comprehension of the plastic embodiment of the stated theme.

ABSTRACTPositivity resonance is a collective emotion experienced by two or more individuals during moments of shared positive affect; it is theorized to constitute the experience of love, yet this claim has not been empirically tested. Using archival data from 148 long‐term married couples, we examined whether dyad‐level indicators of positivity resonance are linked to dyad‐level indicators of trait and state love. Trait love was assessed as a latent variable using partners' ratings of their spouse on validated adjectives prototypic of love (e.g., affectionate, warm) and previously validated nonverbal cues of love displayed in synchrony (i.e., head tilts, body leans, Duchenne smiles, and nodding) during a recorded spousal interaction. State love was assessed as synchronous nonverbal cues of love during successive 30‐s segments of this interaction. A global measure of positivity resonance, as well as measures of its constituent components of co‐expressed and co‐experienced positive affect (but not physiological linkage), were positively associated with the latent index of trait love. Within‐couple variation over time in the global measure of positivity resonance was associated with within‐couple variation over time in state love. These findings provide initial support for convergent validity between the measures of positivity resonance and love at trait and state levels.

This study interprets the narrative of Ruth's conversion in the Old Testament as a hermeneutical model for understanding the faith experience of Dayak Iban women in Selalang, Malaysia, particularly through the story of Ibu Lega. Conversion is not viewed merely as a formal change of religion, but as a complex relational, cultural, and spiritual process. Using a narrative and intertextual hermeneutic approach, this research explores how conversion emerges from experiences of loss, vulnerability, and relational love. Ibu Lega, who chose to remain in the Longhouse after her husband's death to care for her in-laws, created a space for the growth of Christian faith through her steadfastness. In this context, conversion does not reject culture but transforms it into a new form of embodied spirituality lived in daily practices. Like Ruth, Ibu Lega’s path to faith did not pass through institutional religion, but through embodied acts of love and sacrifice. This narrative challenges dogmatic colonial mission models and proposes an alternative theology of conversion that is contextual, relational, and intercultural. As a communal spiritual space, the Longhouse becomes a locus for liberating faith transformation that honors local cultural wisdom.

This article explores the significance found in the lyrics of the song "Paris Berantai" by Anang Ardiansyah through Paul Ricoeur's hermeneutic approach. This song is among the plethora of traditional Banjar music that not only provides enjoyable melodies but also incorporates social imagery that mirrors the values of Banjar society, including love, yearning, struggle, identity, and social dynamics. The methodology employed is qualitative descriptive with hermeneutic research methods, which involve a thorough interpretation of song lyrics as social works. This research seeks to uncover the implications within the lyrics that musically and artfully express the intricacies of local culture. The findings reveal that this song is not merely a traditional musical composition but also serves as a medium for conveying the character and intellect of Banjar society. This analysis indicates that each lyric of the song holds a philosophical significance that reflects the perspectives of the Banjar people on time, social relationships, nature, and the impact of external societies. Furthermore, this song portrays the experience of profound love and acts as a channel for conveying moral, spiritual, and social messages within a sophisticated context.

This study employs Roland Barthes semiotic approach to analyze the teenage love story in the film You Are the Apple of My Eye, focusing on the concepts of denotation, connotation, and myth. The aim of this research is to understand how the film constructs the meaning of teenage love through signs that encompass denotation, connotation, and social myths. This topic was chosen due to the important role that film plays in shaping adolescents' perceptions of emotional first love. The method used is qualitative semiotic analysis, which examines the visual elements, dialogue, and situations that portray the teenage love experience. The film employs cultural symbols that not only depict young love but also reinforce the social myth of first love as an unforgettable experience. The findings indicate that the film’s elements effectively combine denotative and connotative meanings, reflecting the emotional dynamics and conflicts of teenage love, while simultaneously reinforcing the myth of first love as a pivotal moment in life. This research contributes to cultural semiotic studies by providing insights into how popular media shapes and reinforces social myths through representations of teenage love.

Abstract People all over the world are increasingly confronted with ecological loss and rapidly changing landscapes caused by anthropogenic processes. In this paper, we examine how nature volunteers experience and deal with ecological loss in everyday life in the Netherlands. We do this by focusing on intimate human experiences with nature and more-than-human communities. Our ethnographic methods include sensory ethnography and photo-elicitation techniques. We argue that owing to attentiveness to more-than-human worlds, people’s experiences with nature are increasingly characterised by ambiguity: experiences of love go hand in hand with experiences of loss and absence. Our study shows that there is little space to mourn this sense of loss, which leaves people feeling alienated, both from their social and natural environments. We illuminate the elusiveness of the ghosts of ecological loss, the absences that are sensed in embodied memories but hardly shared. We conclude by arguing that acknowledging the inclusion of humans in a multispecies community is an important step in the act of mourning beyond the human and towards practices and actions of multispecies care.

This paper argues that the humanities are ideally situated to respond to fundamental human concerns when approached with an open mind, acknowledging the enduring relevance of older sources alongside contemporary ones. While this may seem like “bringing owls to Athens,” it is of imminent importance today to revisit this issue, especially given the precarious status of pre-modern literature. To illustrate this phenomenon, this paper turns to one of the most influential courtly romances, Gottfried von Strassburg’s Tristan and Isolde (ca. 1210), where the love experience is intensive but greatly painful. The poet ultimately presents a utopia where the two lovers find refuge from societal constraints but ultimately choose to return to courtly society, in other words, other people or human society, hence, honor. The argument advanced here is that the discourse of love, as complex as it has always proven to be, requires us to consider the widest range of literary contributions that illustrate its diverse approaches, options, opportunities, contradictions, and dialectics. Insofar as love can be identified as one of the most important though highly conflictual human emotions, the study of relevant texts (or images, music, and others) constitutes a critical component of education; this is exemplified in Dante Alighieri’s Divina Commedia (ca. 1320), although it is predicated on a different concept. However, even there, the pilgrim Dante experiences his epiphany at the end because his beloved, Beatrice, conducts him toward the highest goal in Paradiso.

In the digital - intelligent era, otome games create a simulated love experience that integrates "immersion" and "interaction", forming complex and diverse interpretive spaces. Taking Love and Night as the research object, its interpretive space can be divided into three levels: "Dasein", "Mitsein", and "public". The interpretive spaces of "Dasein" and "Mitsein" interact with each other, and the rationalization principle of the "public" interpretive space ensures the orderly construction of the entire interpretive system. In - depth study of these three - fold interpretive spaces helps to comprehensively understand the value and significance of otome games in contemporary culture.