Types Of Love Research Articles

<센과 치히로의 행방불명>과 <하울의 움직이는 성>에 나타난 사랑의 유형에 대한 연구: 플라톤의 에로스론을 중심으로

지브리 스튜디오의 대표작에 속하는 <센과 치히로의 행방불명>과 <하울의 움직이는 성>은 캐릭터와 사건 등에 내재된 상징성으로 인해 그간 신화적 차원이나 심리학적 차원에서 많은 분석과 연구가 진행되어 왔다. 그러나 작품에서 드러나는 사랑의 유형에 대해서는 심층적인 연구가 미진한 상황이다. 이에 본 연구는 이 두 작품에서 캐릭터 간에 연출되는 사랑의 유형이 플라톤의 에로스론을 형성하는 사랑의 개념과 대응됨에 주목하고자 한다. <센과 치히로의 행방불명>에서는 기억과 회복에 대한 열망이, <하울의 움직이는 성>에서는 외모 변화에 연계된 단계별 지향이 엿보인다. 이는 플라톤이 "파이드로스"와 "향연"에서 소크라테스의 입을 빌려 개진한 에로스의 기능과 목적을 지시한다. 플라톤은 궁극적으로 에로스를 이데아의 세계로 인도하는 정령으로 정의하고 에로스에 임하는 인간의 태도와 궁극적인 목적에 준거하여 사랑의 단계를 5단계로 나누어 제시하였다. <센과 치히로의 행방불명>과 <하울의 움직이는 성>에 등장하는 캐릭터의 인식영역 및 외모의 변이, 그리고 공간의 위계는 그러한 에로스론의 핵심 개념을 드러낸다. 이처럼 서구의 가장 보편적인 사상적 원류와 맞닿아 있는 이 두 작품은 매우 중요하게 취급되어야 한다. 폐쇄적이고 내밀한 민족정서를 다루면서도 서구적 인식론을 반영하고 있다는 점에서, 이들 애니메이션은 우리에게 큰 시사점을 제시해 주기 때문이다. So far, the Studio Ghibli's major masterpieces, <Spirited Away> and <Howl's Moving Castle> have been studied extensively from mythical and psychological perspectives due to the films' intrinsic symbolism within their characters and events. However, there have been insufficient in-depth research on the types of love the two works have. Therefore, this study will focus on how the types of love in the two animations mirror the concept of love in Plato's theory of Eros through the analysis of two films' characters. The desire for memory and recovery can be seen in <Spirited Away>, and glimpses of each phase of aim towards changes in physical appearance can be shown in <Howl's Moving Castle>. These describe the function and the purpose of Eros that Plato states in Socrates' terms in Phaedrus and Symposium. Plato ultimately defined Eros as a spirit that leads to the world of Ideas and suggested the five stages of love that are divided in accordance with the ultimate purpose and attitude of mankind towards Eros. The cognition area, changes in appearance of the characters and spatial ranks in <Spirited Away> and <Howl's Moving Castle> critically reveal such core concepts of the theory of Eros. It is noteworthy that the two works show the origin of the most universal ideology of the West. These two animation films are particularly significant in terms of that they reflect the western epistemology while covering exclusive and covert ethnic emotions.

Algunas claves para entender la vigencia de la poesía romántica del tango argentino desde un estudio de recepción

Este artículo expone los resultados de una investigación sociosemiótica realizada en Córdoba, Argentina, en torno a las interpretaciones que realizan los actuales consumidores de tango argentino para apropiarse de una poesía popular, edificada sobre una moral que tiene fuertes puntos de contraste con la de la clase media. Para ello, se realizaron dos ruedas de entrevistas a una muestra teórica compuesta de 26 personas, con el fin de indagar sobre sus preferencias y creencias en las que sustentan sus selecciones. Se ofrece, finalmente, una hipótesis que nos permite comprender por qué la poesía romántica del tango es la selección preferencial: el prototipo de amor que han incorporado es, en parte, coherente con estos poemas y, cuando no lo es, les basta juzgar ese caso particular como menos adecuado al tópico —en lugar de revisar el prototipo interpretativo—.

Psychometric properties and structures of passionate and companionate love

After many decades of romantic relationship research, there is a new focus on a multidimensional model of love. This empirical study examines the multidimensionality and psychometrics of Passionate and Companionate love, based on an extensive study of 413 participants using Multidimensional Love Scale (MLS). A new statistical approach employed in this study explores the typology and structure of love. The statistical approach included the combination of Two-Step Cluster Analysis of cases and Principle Component Analysis of dimensions while using centered variable scores. The results reveal a typology of love based on its multidimensional structure. Further analysis revealed two main types of love: Passionate and Companionate, both containing several factors allowing for interpretation of their multidimensional structures. The MLS subscales and detailed psychometric analysis measuring specific love dimensions are incorporated to allow further research in other studies.

Another Kind of Love in Education: Whatever Love

Educational theorists ranging from Plato, to Freire, to bell hooks, to Peter McLaren have theorized love as an essential factor in education. Whereas, typically, a particular kind of love (erotic love, caring love, etc.) is argued to be especially relevant for educational practice, what we do in this paper is to look at kinds of love that are constitutive for the relationship between teacher and student. Specifically, we outline four types of love that one might find in a classroom. We argue that from the perspective of Italian critical theorist Giorgio Agamben, the first three are problematic as they are not attentive to the potentiality of students to be whatever, and thus sacrifice potentiality of the child as such in the name of what must be or what is. The fourth type of love, on the other hand, embraces the potentiality of the child as a pure means rather than a means to another end. We further argue that there is an educational practice, what we are calling “Philosophy for Infancy” (P4I), that enables us to love our students’ potentiality. In contrast to Philosophy for Children, P4I exposes children to their potentiality rather than orienting specific potentialities towards determined outcomes. As such, P4I has its own, distinctive take on love in the classroom that differentiates it from other forms of love. It is our intention to develop this theory of love.

Love in the time of the post-apocalypse – ways of imagining love after the end of the world

The paper deals with ways of representing love and amorous relationships in post-apocalyptic movies. In these movies, there is a dualism of romantic and partner love, and these two types of love are there to help build a new world, or rebuild the destroyed society. These images of love emphasize the importance of evolutionist theories for the central ideas of these films – in post-apocalyptic scenarios love mostly serves the purpose of having or protecting progeny, it is represented as the key tool and mechanism of survival.

Role of Love in Relationship Satisfaction

Adolescent romantic relationships are marked by feelings, thoughts, or behaviors within a relationship and have been found to be associated with intimacy, passion, commitment, sexual attitudes, trust, dependence and communication. The present research is based on studying the relationship between love and relationship satisfaction of adolescents. For this purpose, Sternberg’s Triangular Love Scale and Relationship Assessment Scale were administered on a sample of 100 adolescents (age=18-22 years). Correlation was applied which showed that a significant positive correlation exists between the types of love and relationship satisfaction. The t-test revealed that no gender differences were found in their types of love and in their relationship satisfaction. The thematic analysis done using a semi-structured interview revealed that gender differences exist between intimacy and passion of adolescents.

Isaac D’Israeli’s Mejnoun and Leila

This article is a comparative analysis of the eighteenth-century British Orientalist Isaac D’Israeli’s romance Mejnoun and Leila (1797) with its original source Leyli o Majnun (1188) by Nezami of Ganja (1141-1209). Nezami, a twelfth-century Persian poet, is considered the greatest romantic epic poet in Persian literature. The idea of the love of Leyli and Majnun is raised as being primarily an earthly love, yet it is transcended into a divine type of love through suffering and hence loss of self in the Other. The article discusses the extent to which D’Israeli’s treatment of Sufism in his romance is sympathetic with Nezami’s work. Keywords: Isaac D’Israeli, Nezami, Persian Poetry, Sufism, Orientalism, Pre-Romantic Literature

The Types of Love in Far from the Madding Crowd

The Types of Love in Far from the Madding Crowd

The Poeta as Rusticus in Ovid, Amores 1.7

Amores 1.7 has long been considered a problematic poem. Its subject matter, the physical assault of the puella by the poet-speaker, is often viewed as distasteful (James 2003, 184), and there are difficulties of interpretation. Opinions of the poem vary, although critics no longer see it as a sincere expression of regret on the part of the poet-speaker (e.g., Barsby 1993, 91, quoted in James 2003, 184; Fraenkel 1945, 18 and Wilkinson 1955, 50, both quoted in Khan 1966, 880; Greene 1998, 84). The poem is read, for instance, as a humorously exaggerated and disingenuous description of the poet-speaker's reaction to his attack on his puella, designed to rationalize and minimize his responsibility (Barsby 1973, 91; Cahoon 1988, 296); as an expression of continued violence against women (Greene 1998, 84); and as a tour de force that turns an angry lover into a subservient underling (Olstein 1979, 297). Commentators agree, however, that the poem is embedded in a strong literary and elegiac tradition that includes quarrels and physical force as a part of erotic interactions. (1) In this article I argue for another interpretation of this poem that locates Amores 1.7 firmly in the elegiac topos of the lover's violence. Specifically, I examine Tibullus 1.10.51-66 and Propertius 2.5.21-6, two poems to which Amores 1.7 has direct verbal and thematic connections. (2) My intention is, first, to focus on the characters of the rusticus and the poeta in Tibullus 1.10 between whom Tibullus draws a contrast when it comes to the battles of love, and, second, to discuss how Propertius in 2.5 objects to Tibullus's description of a drunken rusticus as a rapist, a scene that, in his view, should not have been written. Finally, I argue that in Amores 1.7 Ovid confronts and redirects the topos of elegiac violence by creating a poeta who is also a rusticus. (3) Rusticitas is a quality that Ovid disdains and one that his elegy is designed to combat, (4) but in Amores 1.7, Ovid's poet-speaker gradually reveals that he has actually engaged in the behavior of Tibullus's rusticus by physically attacking his puella. Ovid thus combats the parochial and exclusionary conventions of Propertius and Tibullus who define the elegiac lover ostensibly as a peaceful man. At the same time, however, Ovid's poet-speaker punctuates his revelations with a high degree of epic features that show that, despite his uncouth behavior, he is a poet and a learned poet at that. As I suggest here, Ovid, by creating a poet-speaker who is a poeta as well as a rusticus, reworks both Tibullus, who has created a distinction between the behavior of a rusticus and that of a poeta, and Propertius, who believes that any poet who describes the behavior of a rusticus is himself behaving as one. In the final poem of his first book, Tibullus creates a distinction between the rusticus and the poeta which calls on earlier themes in his poetry and connects the rusticus with the soldier. (5) After a series of contrasts between war and peace which ends with a disquisition on the types of love that involve both war and peace (51-66), Tibullus begins his final section with the rusticus, who, drunk after a festival, beats and rapes his wife: (6) rusticus e lucoque vehit, male sobrius ipse, uxorem plaustro progeniemque domum. sed veneris tunc bella calent, scissosque capillos femina, perfractas conqueriturque fores; (51-4) The countryman, himself hardly sober, brings home from the sacred grove his wife and offspring in his wagon. But then the battles of love grow hot and the woman laments her torn hair and her broken gates. Tibullus describes the condition of the rusticus with a form of litotes (male sobrius), (7) and we realize quickly that his drunkenness is ugly as Tibullus moves from the journey home (51-2) to the assault. His language is strong. He chooses bella to define the action of the rusticus, and its contrast with the noun veneris emphasizes his brutality. …

The Concept of Love in Dostoyevsky's White Nights

Love is a phenomenon we are involved with in our life. The concept of love has been immensely discussed and challenged by philosophers and psychologists all throughout the history because of its salient and effective role in our individual and social lives. Self-love and altruistic love, two main types of love, have been repeatedly reflected in psychologists' works; self-love refers to a kind of love which is based on psychological egoism; on the other hand, altruistic love is conceived of as a sort of love which is principally based on selflessness, caring, respect, and sacrifice. “ White Nights” is a short story by Fyodor Dostoyevsky which seemingly has an altruistic view toward love; it sounds that Dostoyevsky has made a purposeful attempt to praise such altruistic love in the story. Thus, it has been tried to delve into the concept of love manifested in White Nights . This paper is divided into two parts; in the first part, a theoretical framework entailing definitions of love and its types is depicted; in the second part, an account of how love is emerged in the story will be explained. At last, this paper substantiates that altruistic love is represented and admired in this story and is preferred to the other types of love.

Love in the time of the post-apocalypse – ways of imagining love after the end of the world

The paper deals with ways of representing love and amorous relationships in post-apocalyptic movies. In these movies, there is a dualism of romantic and partner love, and these two types of love are there to help build a new world, or rebuild the destroyed society. These images of love emphasize the importance of evolutionist theories for the central ideas of these films – in post-apocalyptic scenarios love mostly serves the purpose of having or protecting progeny, it is represented as the key tool and mechanism of survival.

Tajemnica Hesi. Zapis emocji w świadectwach Zagłady

Tekst poświęcony jest analizie różnych form miłości w warszawskim getcie: caritas (agape), filia (dilectio) i eros (amor) oraz asylum (refugium) – właściwej doświadczeniom krańcowym. Na przykładzie zapisków osobistych i relacji powojennych autorka opisuje rozmaite przykłady tych czterech rodzajów miłości.

CONCEPT OF LOVE IN ANCIENT LITERATURE

Ancient heritage has always presented interest for researches and allows disclosing new dimensions of familiar issues. The theme of love, which remains topical despite the millennia of its history, proves it. Not only the concept of love, but the very science is roo-ted deep in the mythology. However, in the beginning love was viewed as the force, which created the universe, while later it acquired a more specific meaning. This factor generated the numerous contradictory concepts of love. The article is going to look at ancient philosophers’ concept of love. It analyzes the idea of love, its major characteristics, that differentiate love from other concepts, which are close, but ne-vertheless not identical to it. It describes various types of love, its role in the person’s life and provides various researchers’ viewpoints on the relations between men and women in romantic affairs and family life. The paper presents a range of opinions by both famous philosophers and those authors whose ideas are little known because of the limited number of sources available.

O significado do Amor: uma comparação contemporânea e teológica de sua ocorrência e significados

O homem é caracterizado por ser um ser racional que se relaciona com aqueles que fazem parte de seu convívio social, ou seja, possui a capacidade de desenvolver relacionamentos interpessoais. Durante estes relacionamentos, vários sentimentos são experimentados, desenvolvidos e transformados, e um deles é o amor. Certamente o amor ocupa uma posição fundamental e essencial na vida humana, pois o homem, de certa forma, é um ser incompleto se não consegue sentir ou praticar este sentimento. A ausência do amor na vida humana afeta totalmente a estrutura deste ser complexo, seja na área física, emocional ou espiritual, pois certamente o amor está presente de forma ativa nestas esferas da vida humana. Sendo assim, existe a necessidade da compreensão das funções do amor nestas três áreas de conhecimento. Na área física, entende-se aquilo que representa o amor para o homem em meio a seus relacionamentos; na área emocional, a sua contribuição para a formação do caráter humano (social, emocional ou sexual); e na área espiritual, a importância do amor através da visão bíblica, bem suas definições e efeitos na vida da igreja e do cristão. O contexto bíblico mostra uma espécie de amor muito mais profundo do que aquilo que o homem moderno entende por amor. Sua compreensão a partir do Antigo Testamento foi aprofundada e transformada na medida em que as páginas do Novo Testamento foram escritas. Pode-se dizer que Deus quer pegar o que o homem compreende por amor e transformá-lo em uma virtude que não está limitada a um simples sentimento momentâneo – em algo do “tamanho” e da “profundidade” de Deus.

The Emerging Role of Nucleus Accumbens Oxytocin in Social Cognition

The nucleus accumbens (NAc), also known as the ventral striatum, is a key node of the mesocorticolimbic reward system. This circuit has received great attention because of its role in the pathophysiology of addiction and depression. However, it likely evolved to motivate behaviors that were important for survival, reproduction, and fitness. Increasing evidence suggests that adaptive social behaviors in a wide diversity of species are also reinforced by this system. The evolutionary persistence of these behaviors might require this reinforcement, particularly in cases where individual benefit and group benefit are in conflict. A particularly attractive idea is that the neuropeptide oxytocin (OT) functions as a reward signal in the NAc for affiliative interactions. Initially, the strongest experimental evidence in support of this hypothesis derived from classic work showing that oxytocin receptors (OTRs) in the NAc of the prairie vole were critical for its monogamous, highly affiliative behavior (1,2). More recently, we have demonstrated that OT induces plasticity at excitatory synapses in the mouse NAc and that pharmacologic blockade or molecular ablation of OTRs in the NAc impairs social reward processing (3). In this issue of Biological Psychiatry, Loth et al. (4) demonstrate that polymorphisms in the OXTR gene, which encodes the OTR, correlate with changes in the processing of social information and functional magnetic resonance imaging assays of NAc activation patterns. These studies add to the growing body of evidence that OTRs in the NAc play an important role in mediating social cognition and that OXTR polymorphisms interact with life events to have an important influence on how individuals react to social cues. In the lay press, OT is often referred to as the “love hormone.” However, as evidenced by the distinctions drawn between “storge,” “eros,” and “philia,” the Ancient Greeks recognized that “love” takes many forms depending on its social context (e.g., maternal, erotic, communal). To date, it is unknown how OT is able to mediate differentially these distinct types of love. Emerging evidence suggests the possibility that the mode of transmission (paracrine or synaptic) and the brain regions targeted by the regulation of receptor expression dictate this specificity (Figure 1). For example, OT released by the hypothalamus into the systemic circulation via axon terminals in the posterior pituitary binds to OTRs in the uterus and mammary glands to mediate parturition and lactation. The magnocellular hypothalamic neurons responsible for this systemic release are also capable of releasing OT, via a somatodendritic mechanism,

Martha Nussbaum: Review of Political Emotions: Why Love Matters for Justice

After much of the 20th Century, when morals were widely considered little more than mere emotional responses, a range of writers, such as Haidt, Prinz, and Patricia Churchland, have been restoring the emotions’ respectable roles in human cognition and morality. Nussbaum in her Upheavals of Thought showed how important emotions are for human cognitive life, so there is no clear distinction between their “irrationality” and the cerebral cortex’s supposed “rationality.” In Political Emotions, Nussbaum asks readers to look into how pivotally emotions affect political life, especially how we may best gear our emotions for political liberalism. As she convincingly urges, politics depend upon our emotions; we neglect them to our detriment lest demagogues commandeer them. She argues a hazardous case, and by the end anyone who cares about liberal democracy should accede to emotions’ centrality in it. Nussbaum builds her case upon what she deems partially failed models for a civic religion as proposed by Rousseau, Herder, Comte, and Mill. Such proposals acknowledge the duty of the state and its institutions to appeal to citizens’ needs for emotional fulfillment without invoking a deity. Nussbaum finds Rousseau’s and Comte’s proposals too rigidifying for political liberalism. Rousseau calls for homogeneity among the populace in thought and civic response to the arts and national allegiance. Comte, seeing philosophy has fulfilled its purpose, sets up an academy of overseeing philosophers to guide the society’s cultural and emotional life. She finds Mill’s proposal more amenable to democracy’s free-spiritedness, especially his recognizing the need both for allegiance to social institutions and for dissent. In an eccentric move, Nussbaum looks to Mozart’s and da Ponte’s The Marriage of Figaro as a work of political philosophy and Cherubino’s resignation to the bittersweetness of love as a model for the type of love that the state needs. She proposes not quite a secular religion but a bundle of emotional conduits that can foster allegiance while retaining the kind of individual unpredictability intrinsic to a thriving democracy. She evokes Tagore’s “Religion of Man” as even better Ethic Theory Moral Prac (2014) 17:1009–1010 DOI 10.1007/s10677-014-9528-6

Compassionate love in romantic relationships

Compassionate love has been identified as one of the major types of love experienced in relationships (Berscheid, 2010), but one that has been overshadowed by the study of romantic love. In this article, we review research on compassionate love, a relative newcomer to the close relationships field, and present findings that more fully flesh-out the nature of the experience of this kind of love. We begin by discussing conceptions and measurement of compassionate love. We then present a study on the relation between compassionate love and love styles, with a focus on distinguishing between compassionate love and the agape (altruistic) love style. The literature on individual differences in compassionate love is discussed next. The spotlight then shifts to research on the link between compassionate love and prosocial relationship behaviors, relationship quality, and relationship stability. Differences between compassionate love given versus received also are highlighted. We end with a discussion of what compassionate love “looks like” in the context of a romantic relationship and recommend directions for future research.

To Love and Play: Testing the Association of Adult Playfulness with the Relationship Personality and Relationship Satisfaction

It is hypothesized that playfulness in adults is positively associated with relationship satisfaction and that specific types of attachment and love are related with this trait. Findings, based on two samples of adults that are currently in a relationship (N = 161 and 598), show that playfulness is positively associated with relationship satisfaction—albeit low in effect size. Playfulness shares about 17 % overlapping variance with different types of love and attachment; particularly, Seduction, low Market Orientation, Attachment, and Love were predictive for playfulness. While gender differences only played a minor role it was shown that playfulness mediates about 5.7 % of the gender differences in the inclination to Sexuality. Overall, findings are in the expected direction. The discussion highlights the importance of considering multidimensional measures for playfulness and satisfaction and gives future research directions.

Construcción poética e ideológica del matrimonio y de la esposa en la epístola de Boscán

This article reexamines the depiction of marriage and the figure of the wife in the renowned passages from Juan Boscán’s verse epistle to Diego Hurtado de Mendoza (c. 1540). Firstly, it analyzes Boscán’s representation of his wife and their marriage and draws connections with the poetic and ideological change he underwent, with reference to other poems that constitute this cycle of new, reciprocal love in an anti-Petrarchan mode. The analysis compares Boscán’s poetry of conjugal love with that of other authors who focused on this type of love: the Italian Neo-Latinist poet Pontano, the French Neo-Latinist Salmon, and the Portuguese Ferreira. Treatises by Vives and Castiglione also shed light on Boscán’s matrimonial poetry, for they offer conceptual underpinnings for its ideological construction of conjugal love.

La moralización del «Leandro» de Boscán: orígenes, difusión e interpretación de una fábula

Boscan carries out a clear moral standards to the fable of Leandro and Hero by eliminating certain elements of its main source, the epilio of Museum, and add others that had not found in the Greek poem. Deleted, for example, the scene in which Leander has released the Hero’s belt and expands instead of the anointing of the body that the bride carried out in the body of the boyfriend, especially through other classical sources (the anointing of Aeneas by his mother Venus to become a God) and also biblical (the anointing of Christ at Bethany for a sinful woman). At the end she decided to save the lovers by placing them after their deaths by suicide in the Elysian fields when one of their sources, Bernardo Tasso, had located them not in those places but also in the forests of Myrtle. If Boscán has moralized the fable it is because he wanted to defend the conjugal above another type of love, as he had done in book II of his works (Barcelona, 1543) and to commemorate your wedding with Ana Girón de Rebolledo in September 1939.