Journal articles on the topic 'Love'
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1
Kharyal, Priya. "Jayadeva’s Gita Govinda: a poem about the agony and separation of Lord Krishna and his beloved Radha." International Journal of English Literature and Social Sciences 9, no. 1 (2024): 123–25. http://dx.doi.org/10.22161/ijels.91.17.
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Love is not merely an emotion but a potent feeling everyone desires to experience. When someone falls in love, they lose control over their feelings. Some individuals love selflessly, even without any hope for reciprocation. We all wait for someone who makes us feel unique and adds extraordinary value to our lives. However, love also demands sacrifices; sometimes, our love becomes the reason for someone's pain. In love, one should not be selfish and should not expect reciprocation from the other person. Love is unconditional and knows no bounds. "If someone does not love you, you do not have to convince them to love you back. True love comes naturally when you truly care for someone. Only when someone who loves you disappears from your life do you realise their importance? In contemporary times, everyone desires to be loved and to love in return. We are all lonely people who crave love and care. No one can love someone like Radha loved Lord Krishna. “Their love is everlasting and serves as an example of true love for future generations. Their love, respect, and care for each other cannot be matched. This paper will analyse the theme of love by examining the story of Lord Krishna and his beloved Radha and their love and sacrifice for each other."
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Safarina, Reny Anindhita, and Yuli Kurniati Werdiningsih. "Kajian Semiotik Kesetiaan Seorang Kekasih dalam Lagu Campursari Banyu Langit Karya Didi Kempot." Kaloka Jurnal Pendidikan Bahasa dan Sastra Daerah 3, no. 1 (April 22, 2024): 1–8. http://dx.doi.org/10.26877/kaloka.v3i1.10927.
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The purpose of writing this paper is to fulfill lecture assignments and describe one's loyalty in a campursari song with the title Banyu Langit, which was created by Didi Kempot. As a singer, Didi Kempot describes how someone who really misses his lover who never leaves but he still remembers and loves his lover. The method used in this research is descriptive qualitative. The research data is in the form of campursari song lyrics which express a person's loyalty and patience in waiting for his lover. The theory used is a semiotic study which explains the meaning contained in literary works, because every literary work has its own meaning. The result of this study is that there is a patient attitude of someone who waits for his lover with all the longing and loyalty for the sake of waiting for the lover he loves so much. Loyalty of someone who keeps his promise to stay in love and loyal to his lover by holding back longing to wait for the lover who left and never came home. The effort that a person makes in waiting for his loved one to return is proof of one's loyalty to his partner as a form of deep love and longing for his loved one.
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Nuryanti, Dewi, and Salca Pragita. "The Pacman Song Meaning Interpreted through Semiotics Analysis." International Journal of Cultural and Art Studies 7, no. 2 (October 31, 2023): 109–25. http://dx.doi.org/10.32734/ijcas.v7i2.12693.
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This study aimed to interpret the meaning of the song lyrics “Pacman” by EAJ. It used the semiotic analysis by Michael Riffaterre. The research was qualitative descriptive research. Data for the research was the lyrics of the Pacman song by EAJ. The research found that the heuristic reading process in the “Pacman” lyrics still discussed each line’s meaning. It was interpreted when a person loved someone and would give anything and did anything even if it ended painfully as long as he/she was together with his/her mate. Then “Pacman and Lover” was analyzed as a model. “Cause my head says no, but my phone keeps calling you.” and “Over and Over, like it’s Red Rover” was analyzed as a variant. “People who love to die for someone” was analyzed as a matrix. Last, “one-sided love” was explored as a potential hypogram, and “Pacman” was analyzed as an actual hypogram. This research concludes that the hidden meaning of “Pacman” lyrics is when a person loves someone deeply. Even if a loved one hurts him, he will still love his lover.
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Moskal, Piotr. "Miłość Boga w pismach św. Tomasza z Akwinu." Verbum Vitae 23 (June 30, 2013): 183–95. http://dx.doi.org/10.31743/vv.1549.
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In the present article the author argues that, according to Thomas Aquinas, there is love in God, because the act of will by its nature involves love. God naturally loves all existing things since he calls them into being. Consequently, the term “love” means the essence of God, the breath of love, and the person of the Holy Spirit. God loves the created things through the Holy Spirit. Then, through the Incarnation and the work of Jesus Christ God shows us how deeply He loved us. Finally, the notion God’s love is strictly connected with the idea that God is just and merciful.
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Hanson, Jeffrey. "The Oneness of Love in Works of Love." Religions 14, no. 12 (December 8, 2023): 1517. http://dx.doi.org/10.3390/rel14121517.
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Kierkegaard’s claim that God just is love implies that love is ultimately one reality. Indeed, on more than one occasion, Kierkegaard will make this point explicitly as well as implicitly by frequently asserting the oneness of love. For example, early on in Works of Love, he states plainly that “this love for the neighbor is not related as a type to other types of love. Erotic love is defined by the object; friendship is defined by the object; only love for the neighbor is defined by love”. What Kierkegaard means by this is that preferential loves are defined by a factor in addition to love itself: the object of that love. Neighbor-love is defined by love itself, which takes as its object the neighbor, or in other words, “unconditionally every human being”. Preferential loves are specified as it were by the person loved in this manner. Neighbor-love is not related as a type to other types of love in that neighbor-love is paradigmatic love; preferential loves are specified, but as recent commentators have shown, are not thereby precluded from also being or filtered by or infused by or coincident with neighbor-love as well. The point of this passage is that there are not distinct, enumerated types of love that, taken together, can be amalgamated into something called “love”, which would be inclusive of distinct kinds. The current paper argues that neighbor-love is meant to be thought of as paradigmatic. Therefore, as a paradigmatic unity, it will also exhibit qualities ordinarily associated with preferential love. Put differently, my claim is that we have reason to conclude that, in the end, features of preferential love will be manifest in neighbor-love just as surely as neighbor-love has an effect on preferential love. I wish to take seriously the claim of Works of Love that, ultimately, love is one. Love, being one, is not comprised of distinct types or subsets. I demonstrate the importance of this point by explaining how all love has its ultimate origin in God (and God just is love). While seemingly a truism, I argue from a variety of passages that the oneness of love has multiple implications throughout the text, implications that further support the theory that neighbor-love is not an alternative to, but rather encompasses features of, preferential loves.
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MOORE, DWAYNE. "Reconciling Appraisal Love and Bestowal Love." Dialogue 57, no. 1 (September 18, 2017): 67–92. http://dx.doi.org/10.1017/s0012217317000683.
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The appraisal model of love is object-centred and reasons-based: love is based on reasons derived from the valuable properties of the beloved. The bestowal model of love is subject-centred and non-reasons-based: love is not based on reasons derived from the valuable properties of the beloved, but rather originates in the lover. In this paper, I blend these disparate models, with the aim of preserving their virtues and overcoming their difficulties. I propose a subject-centred, reasons-based account: love arises within the lover, but, within the lover, love is based on the lover’s motivating reasons.
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Salami, Salami. "MENDIDIK ANAK DENGAN CINTA." Gender Equality: International Journal of Child and Gender Studies 4, no. 2 (September 12, 2018): 29. http://dx.doi.org/10.22373/equality.v4i2.4533.
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The true love of the mother to her children is no doubt. The mother is always ready to grow up the children, to feed them, and to serve them from the early child until they be became teenager. However some times, the mother thought that she loves the children in every activity she does in their relationship, in fact the children do not fell that the mother loves them. This can be caused by different perception of the children and the mother to understand the language of love. In this article will be explain how important is to understand the language of love to make the same perception between the children and the mother. As a result the mother loves the children and the children feel that they are loved.
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Gulo, Arifman, and Bobby Kurnia Putrawan. ""Abba Father”, Jesus' Call to God in the Biblical Theological Perspective of Psalm 89:26." Indonesia Journal of Religious 5, no. 2 (August 30, 2023): 141–53. http://dx.doi.org/10.46362/ijr.v5i2.27.
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We have been accepted as sons by the redemption of Jesus Christ, so that we may call God the Father. Therefore, let us live truly as children of God; live well and truly. For we want to touch his heart, call him by the name he loves. Call him Abba, Call Him Father. Of all his names, Abba The Father is Jesus ' call to God. We know that Jesus loved this name because it is the name that is most often used. When Jesus was on earth, he called God” Father " several times. In the prayer of victory on the cross, Jesus cried out with a loud voice; "Father, into your hands I commit my life” (Luke 23:46). God loves to be called Father. Jesus taught us to begin prayer with the words “Our Father”. Perfect love speaks of God's love. Since Jesus called God Abba, the love that can eliminate fear is the love of the Father. Agape love is perfect love, and that is the love of the father. He cares about us, he cares about us. Jesus cried Abba, O Father, so that we Christians who are given strength and salvation by-yes, can cry Abba, Father. We call him Abba, the Father because he is our Father, he cares for us, and He understands us. Perfect love exists only in the father and is able to eliminate all worries. If the Father loves Jesus as his son, the Father in heaven also loves us as his children as Christians who believe in the truth and the way of eternal salvation. For this reason, the author chose the title: "Abba Father", Jesus ‘call to God in the perspective of Biblical Theology from the book of Psalms 89:26, he will also cry out to me: 'My Father You Are God and my rock my salvation.’
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SELÇUK, Bahir. "Lover, Loved And Power Of Love In Meşâkku’l-‘Uşşâk." Journal of Turkish Studies Volume 5 Issue 3, no. 5 (2010): 508–21. http://dx.doi.org/10.7827/turkishstudies.1563.
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Lopez-Cantero, Pilar. "Loving a Narrator." Passion: Journal of the European Philosophical Society for the Study of Emotions 2, no. 1 (June 26, 2024): 48–63. http://dx.doi.org/10.59123/e7nb7a64.
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We love people because of who they are, but can the idea of “who they are” be explained through a property that everyone has, such as agency? David Velleman believes this to be the case, and argues that love is an appraisal of a person’s incomparable value, which disarms the lover’s emotional defences. Modelling love on Kantian respect, Velleman claims that love is a response to a person’s rational nature, indirectly perceived though her empirical persona—her observable traits and behaviours, which are imperfect representations of the value of rational nature. An important problem for Velleman’s account is that it seems incompatible with two widely shared assumptions about love: that love is personal (so it cannot be analogous to impersonal respect) and that love is selective (so it cannot be based on a property shared by all individuals). Here, I propose a re-formulation of Velleman’s view that avoids those objections while preserving the idea that love is an evaluation of the loved person’s agency. Specifically, love is an evaluation of a person’s inner narrator, which is also a person’s capacity to act for reasons—to make actions intelligible to herself. The inner narrator is perceived through that person’s observable narrative: her actions and interpretations in interaction, which are a product, and not an imperfect representation, of the inner narrator. In the re-formulated view, love is both personal and selective, but still an agential process that involves both the lover and the loved person’s capacities to make sense of the world.
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ATIYA, Ali Hussein Hteem. "INTERPRETATION OF CULTURAL METHODS IN THE IRAQI FAMILIES AND ITS EFFECTS ON THE CULTURE OF THE CHILD (A SOCIAL ANTHROPOLOGICAL STUDY)." RIMAK International Journal of Humanities and Social Sciences 04, no. 04 (July 1, 2022): 373–91. http://dx.doi.org/10.47832/2717-8293.18.24.
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The pure spiritual experience affected by the spirit of Islam and its purity appeared in the poet Qurashi hermit, modernist, jurist, and preacher, and he was Urwa bin Uthaina. Madinah, he was in good contact with the Umayyads and the supporters of Abdullah bin Al-Zubayr, he chose not to play with politics or play with it, because he had a clear commitment to poetry, especially what was from it in spinning. He did not only say poetry, but he was making melodies and dissolving them for others to sing, and at the same time he was composing and arranging the sung poetry, as far as we know that the singer Ibn Aisha asked him for verses in jest. Where do you say? There are a number of singers who praised his poetry and sang a lot about it, and in the Book of Songs there are many voices of his poetry, and some hadith books devoted pages to him according to what is known from the science of wound and modification by Ibn Hatim and the great history of Imam al-Tabari and acceleration of benefit by Ibn Hajar alAsqalani and among the most famous who narrated from him Abd Allah bin Omar and Obaid Allah bin Omar (may God be pleased with them) as narrated by Imam Malik (may God have mercy on him). Here he presents us with a flirtatious text that is unique in its kind and pious in its performance, and begins with a clear mobilization, because it obeys the sea and the rhyme, and the poem starting is an equation of a true love experience that he embraced and tortured with, either he lived it, or from a figment of the imagination, or he was tormented with this love because there was no matter His heart is something, but he is on his piety and piety. He lived in a society that could not comprehend his position on this love, and for this he had to deal with what he calls (covering), but that his beloved herself fears for him, so she addresses him by doing the matter (hiding) that he loved in his own way. Our poet has loved a pure and chaste love, rather he has risen above the lover when he has not made himself known and who he loves. Love for him - as it is said - is a test and a test from God for people to take themselves with the obedience of those they love, and to be an entrance to a greater love that is the love of God Almighty, and perhaps this confirms it History is ours, and it does not stop us with the one who loves a name or attributes, for it is a state that was expressed as “seeing light for light in light.”
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AL-KHATIB, Qusay Fadel. "PURITY OF THE SPIRITUAL EXPERIENCE IN THE POEM URWA BIN UTHAINA." RIMAK International Journal of Humanities and Social Sciences 04, no. 04 (July 1, 2022): 363–72. http://dx.doi.org/10.47832/2717-8293.18.23.
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The pure spiritual experience affected by the spirit of Islam and its purity appeared in the poet Qurashi hermit, modernist, jurist, and preacher, and he was Urwa bin Uthaina. Madinah, he was in good contact with the Umayyads and the supporters of Abdullah bin Al-Zubayr, he chose not to play with politics or play with it, because he had a clear commitment to poetry, especially what was from it in spinning. He did not only say poetry, but he was making melodies and dissolving them for others to sing, and at the same time he was composing and arranging the sung poetry, as far as we know that the singer Ibn Aisha asked him for verses in jest. Where do you say? There are a number of singers who praised his poetry and sang a lot about it, and in the Book of Songs there are many voices of his poetry, and some hadith books devoted pages to him according to what is known from the science of wound and modification by Ibn Hatim and the great history of Imam al-Tabari and acceleration of benefit by Ibn Hajar alAsqalani and among the most famous who narrated from him Abd Allah bin Omar and Obaid Allah bin Omar (may God be pleased with them) as narrated by Imam Malik (may God have mercy on him). Here he presents us with a flirtatious text that is unique in its kind and pious in its performance, and begins with a clear mobilization, because it obeys the sea and the rhyme, and the poem starting is an equation of a true love experience that he embraced and tortured with, either he lived it, or from a figment of the imagination, or he was tormented with this love because there was no matter His heart is something, but he is on his piety and piety. He lived in a society that could not comprehend his position on this love, and for this he had to deal with what he calls (covering), but that his beloved herself fears for him, so she addresses him by doing the matter (hiding) that he loved in his own way. Our poet has loved a pure and chaste love, rather he has risen above the lover when he has not made himself known and who he loves. Love for him - as it is said - is a test and a test from God for people to take themselves with the obedience of those they love, and to be an entrance to a greater love that is the love of God Almighty, and perhaps this confirms it History is ours, and it does not stop us with the one who loves a name or attributes, for it is a state that was expressed as “seeing light for light in light.”
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Trần, Văn Hải. "Love as Jesus loved." Khoa Học Công Giáo và Đời Sống 2, no. 4 (July 29, 2022): 1–4. http://dx.doi.org/10.54855/csl.22241.
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In the life of the civilized age, people should use civilization to help each other understand, support, and love each other more, but in reality, people use civilization to destroy each other. So today's Gospel invites each of us to recognize each other in the eyes of true love. To get a loving gaze, one needs to imitate the love of Jesus. If and only if the man can do it.
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Kawala, Anne. "Love & its Lover." Multitudes 57, no. 2 (2014): 145. http://dx.doi.org/10.3917/mult.057.0145.
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Caignard, Gael. "Un « rapp ort de miroir ». Relation amoureuse et réflexion politique chez Merleau-Ponty." Chiasmi International 22 (2020): 153–69. http://dx.doi.org/10.5840/chiasmi20202218.
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This article studies a link between perception and politics by seeking, in Merleau-Ponty’s work, something like a “mirror relation” in the domains of encounters of love and politics. While in Phenomenology of Perception the analysis of sexuality seemingly renders love impossible, in the courses on Institution, Merleau-Ponty affirms the possibility of love by characterizing it as an institution, a sensible idea, a “mirror relation”. When the lover demands signs of love from the loved one, he demands to see in the eyes, the voice, and the experience of the other his own reflection, the reflection of his experience, his words, his gestures, and the demand of love that he is formulating. The promise of love is thus an institution of sense which sheds a new light on all actions past and future, it is a way of overcoming contingency. Conceiving of politics as a “mirror relation” thus means adopting a careful philosophy that observes the event like a mirror and gives place to sensible ideas, at the intersection of gazes understood as a “type of reflection”.
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Shea, William M. "Theologians and Their Catholic Authorities: Reminiscence and Reconnoiter." Horizons 13, no. 2 (1986): 344–54. http://dx.doi.org/10.1017/s0360966900036380.
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It is difficult to speak calmly and quietly about what one loves passionately, and next to my wife and my children I love the Catholic church more than any other thing. The passion for it has perdured all the years, and grows stronger the longer I live in it even though it must be said that my years with it have been far from easy. I do not love the church because I examined it and found it lovable; I loved it long before I could have examined it, and no examination has lessened my love for it. I cannot go back far enough in time or dig deeply enough in my psychic archaeology to find the root of that love. I think the root is the grace of God, yet I do have memories of important places and persons.
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ÇELİK, Nülüfer. "METAPHORICAL ELEMENTS USED IN THE CONCEPTS ABOUT LOVE AND BELOVED IN DÎVÂNU LUGÂTİ’T-TÜRK." Selçuk Üniversitesi Türkiyat Araştırmaları Dergisi, no. 54 (June 13, 2022): 287–300. http://dx.doi.org/10.21563/sutad.1130523.
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Culture has an important place in the creation and analysis of metaphors. The determination of the metaphors created in the works of the past or the fact that a created metaphor can be analyzed today is an important indicator of integrity in cultural continuity. In our study, it has been determined that love and lover have been exalted and carried to superhuman dimensions with the metaphors created in the poems written about love and lover, which is our subject in the work called Dîvânu Lugâti't-Türk (DLT). Love and difficulties related to the beloved are associated with mountains, the pain of love, tears, liver wounds, and love is metaphorized as a trap. The painful side of love has been described as the healing role of the lover, love as magic, and the lover as a magician. These metaphorical expressions created in poems are at a level that can easily be found in our today’s culture and thought world. Considering the effect of cultural memory on both the creation and analysis of the metaphor, it shows that the cognitive codes of Turks on love and lover have survived until today without changing.
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Rebronja, Semir. "Uzrit motifs of love and love longing in Bosniak and Serbian romanticists." Zbornik radova Islamskog pedagoškog fakulteta u Zenici (Online), no. 21 (December 15, 2023): 399–421. http://dx.doi.org/10.51728/issn.2637-1480.2023.399.
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Created in the 7th century, Uzrit love poetry or desert love poetry is inspired by love. It is named after the tribe to which poet Džemil (Ğamīl), one of the most famous love poets, belonged. In these poems, a lover spends his whole life in longing and absence, yearning for his beloved one. At the end of the 19th and the beginning of the 20th century, European romanticists sang and composed songs following, among others, Uzrit poets. Thus, Heinrich Heine sang the song Der Azra, writing down the Arab tradition of the Banu ʻUzra (Banū ʻUḏra) tribe that "for love lose their heads and die when they kiss". Hajne also influenced romanticists, such as Bašagić and Kostić. We can assume that Bašagić was directly influenced by the Arab love poetry of the desert because he knew the Arabic language, studied at university, and translated numerous poems from the Arabic language. However, when it comes to Kostić, the influence was indirect. A factor that should not be excluded from the research on the influence of Uzrit love, as a phenomenon, on romanticism, but also on the entire literature of the Balkan peoples, is folk poetry, which is filled with motifs from the East, and especially the Uzrit understanding of love. We witness the unavoidable influence of numerous folk songs, which later grew into songs sung with musical instruments, sevdalinkas, which the poets of the Balkans, regardless of national-confessional affiliation were exposed to. That folk lyric sang about exactly what Uzrit poetry sang about and it often drew its motifs from the Uzrit understanding of love. Keywords: comparative literature, Uzrit poetry, romanticism, Safvet-beg Bašagić, Laza Kostić
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Rahmani, Gul Rahman, and Mujtaba Nael. "Sparks of Platonic Love in Pashto Poetry." Sprin Journal of Arts, Humanities and Social Sciences 3, no. 5 (May 20, 2024): 64–68. http://dx.doi.org/10.55559/sjahss.v3i5.319.
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Platonic love is a word used by psychologists to describe illusory love and connection. It is typically a one-sided love that revolves around the axis of imagination, with no objective and genuine interaction between the lover and the beloved. Many societies, people, and values, particularly psychologists, refer to this type of love as original and pure love. It is also known as divine love, while the opposite is earthly or bodily love. Plato, the Greek philosopher and thinker, preached a love that was solely spiritual and ideal, with no regard for the body, particularly sexual impulses. The lover and the adored have no relationship and do not make a connection. It is known as Platonic love since Plato cannot be held responsible for its defeat or failure. This love was not previously known as Platonic love, as it is today, but researchers of our time, who studied Plato's norms and values for love, attributed this view of love to him in Pashto poetry. There are several examples of such love, and the purpose of this article is to explore a few of them.
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Comer, Marilyn. "“Love Divine, All Loves Excelling”." Liturgy 12, no. 1 (June 1994): 11–12. http://dx.doi.org/10.1080/0458063x.1994.10392260.
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Baez, Josefina, and Daisy Cocco-DeFilippis. "If You Love You Lose." Callaloo 23, no. 3 (2000): 1044. http://dx.doi.org/10.1353/cal.2000.0129.
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Weber, Alison. "Lope de Vega's Rimas sacras: Conversion, Clientage, and the Performance of Masculinity." PMLA/Publications of the Modern Language Association of America 120, no. 2 (March 2005): 404–21. http://dx.doi.org/10.1632/003081205x52400.
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In 1614 Lope de Vega, recently ordained, published the Rimas sacras, a confessional canzoniere replete with allusions to his past promiscuity and recent religious conversion. I argue that Lope addressed his collection not only to a public of anonymous readers but also to a specific, private reader: his patron, the duke of Sessa. For the previous eight years, Lope had served as Sessa's erotic amanuensis, writing love letters and poems for the duke's various mistresses. I propose that the collection as a whole and several sonnets in particular constitute an implicit reproach to Sessa. Through his religious poetry, Lope sought to repudiate his degraded masculine identity as the duke's epistolary pimp (and reputed lover) and affirm his status as a priest who served a more exalted and loving patron. In the Rimas sacras, the discourses of clientage and Petrarchan love are imbricated in the dominant religious discourse, rendering it more available for contestatory practices than is often recognized.
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Nguyễn, Kim Danh. "The Way of Love according to Jesus (Jn 15:12-17)." Khoa Học Công Giáo và Đời Sống 2, no. 4 (August 16, 2022): 39–42. http://dx.doi.org/10.54855/csl.222410.
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The two words "love" are frequently overused, especially among Christians. However, in John 15:12-17, Jesus teaches us a new way to love based on His own example. His new approach to love is to do what is best for others, to love truly, and to initiate romantic relationships. Accepting all gestures of love is the ultimate manifestation of divine love. Love is present everywhere and dominates everyone’s life. "Love one another" is also God's commandment. But love here is not love in a worldly way. People often only love those who love them, love those who seem to benefit them, and love according to their selfish nature. Jesus wants each of us to love one another as he has loved.
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Manickam, T., and K. Nagarathinam. "The Representation of Unattainable Love in T.S Pillai’s Chemmeen." Shanlax International Journal of English 10, S1-Jan (January 1, 2022): 63–66. http://dx.doi.org/10.34293/english.v10is1-jan2022.4734.
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This paper clearly focuses on The Representation of Unattainable love in T.S Pillai’s Chemmeen. Chemmeen is one of the celebrated works in Indian Literature. He is known as Malayalam novelist and Short story writer. His novels and short stories mostly focused on oppressed classes of Kerala in the mid twentieth century. Chemmeen is translated by Anita Nair from Malayalam into English in 2011. The author portrays Karuthamma and Pareekutty as lovers in the novel. The pitiable lovers of the novel are playing a vital role in the novel. They struggle a lot to express their love each other. They don’t even express their love through words but through eyes, they speak a lot. The lovers love to speak and spend time with one another. Both of them are unable to reach the destination of marriage. The tradition, customs and society are the major reasons of the unattainable love of Karuthamma and Pareekutty. They are unable to hide their love from one another when problem occurs. The author clearly presents happiness and pain of the lovers. Further, the writer describes their suffering in life without their loved one. The protagonist belongs to the fisher community. Her lover is known as Muslim trader. As per the customs of fisher community, a fisher woman should not maintain a relationship with a man belonging to another community.
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Wolterstorff, Nicholas. "Liturgical Love." Studies in Christian Ethics 30, no. 3 (February 17, 2017): 314–28. http://dx.doi.org/10.1177/0953946817693587.
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In this article, I focus on the ways in which liturgical participation can be a manifestation of love rather than on the formative effects of liturgy. I introduce the discussion by distinguishing two quite different love commands that Jesus issued: we are to love our neighbors as ourselves, and the followers of Jesus are to love each other as he loved them. The former sort of love I call ‘neighbor love’, the latter, ‘Christ-like friendship love’. I distinguish two ways in which both kinds of love can be manifested: by exercising the love, or by giving symbolic expression to the love. I point to various dimensions of Christ-like friendship love that the New Testament singles out for attention, and show how these dimensions can be exercised in the liturgy. I then point to ways in which neighbor love can be manifested. I conclude with some brief reflections on liturgical participation as formative of love.
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B, Ponni. "Love Emotions as depicted by Tholkappiyar in Gunamalayaar Elambagam." International Research Journal of Tamil 2, no. 3 (May 16, 2020): 70–76. http://dx.doi.org/10.34256/irjt2037.
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Tholkappiyam has not only framed rules for letters and words in world language, but it has also assigned certain regulations for life. Tholkappiyar’s views on love emotions can be found in Civaka Cintamani Gunamalayaar Elambagam. Gunamalayaar Elambagam express the Gunamalay’s love for her lover, her thoughts, feelings, her love sickness, her mental and physical condition and her thought to give up her life if she is unable to meet her lover again. Gunamalay’s love emotions and feelings match rightly with Tholkappiyar.
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Pappas, Nickolas. "Telling Good Love from Bad in Plato’s Phaedrus." Proceedings of the Boston Area Colloquium of Ancient Philosophy 32, no. 1 (July 25, 2017): 41–58. http://dx.doi.org/10.1163/22134417-00321p05.
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When the Phaedrus produces an account of eros that goes beyond earlier oversimplifying terms, it rests its analysis on a distinction between human and divine. The dialogue’s attempts to articulate this distinction repeatedly fail. In part they rest on the difference between right and left, but in ways that problematize that difference as well. In the end this difficulty in definition casts a shadow over the prospect of the effective reciprocation of love, because the loved one will not be able to tell the difference between a lover in pursuit crazed by divine eros and the lover who is crazed in the ordinary and destructive fashion.
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Surijah, Edwin Adrianta, Ni Made Mitha Prasetyaningsih, and Supriyadi Supriyadi. "Popular Psychology versus Scientific Evidence: Love Languages’ Factor Structure and Connection to Marital Satisfaction." Psympathic : Jurnal Ilmiah Psikologi 7, no. 2 (January 3, 2021): 155–68. http://dx.doi.org/10.15575/psy.v7i2.6634.
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Love is an essential part of human experience and love languages have been studied to validate its factors’ structures to explain what makes people feel loved. The current study addresses the gap that love research shall not rely on student samples and it needs to measure the actual outcome of love languages. This study aims to gather empirical evidence for love languages’ factor structure and its relation to the outcome variable. The method for this study is a quantitative survey with 250 couples reported their love languages using a rating-scale and forced-choice scale. The data analysis examined the factor structure of the love languages model and estimated the association between love languages compatibility and marital satisfaction. The factorial analysis showed that the five factors solution was not supported and love languages compatibility did not affect couples’ marital satisfaction. This result brought discussions on how popular psychology concepts need to be under the scrutiny of scientific investigation and that different contexts may have different factors on what makes people feel loved.
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Kahn, Victoria. "Margaret Cavendish and the Romance of Contract*." Renaissance Quarterly 50, no. 2 (1997): 526–66. http://dx.doi.org/10.2307/3039189.
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All things by war are in a Chaos hurl'dBut love alone first made,And still preserves the world.— Alexander BromeI have heard [William Cavendish] say several times, that his love to his gracious master King Charles the Second was above the love he bore to his wife, children, and all his posterity, nay, to his own life: and when, since his return into England, I answered him that I observed his gracious master did not love him so well as he loved him; he replied, that he cared not whether his Majesty loved him again or not; for he was resolved to love him.— The Life of William, Duke of Newcastle
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Sharrock, A. R. "Womanufacture." Journal of Roman Studies 81 (November 1991): 36–49. http://dx.doi.org/10.2307/300487.
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Women are ‘perceived’. We speak often not just of ‘women’, but of ‘images’, ‘representations’, ‘reflections’ of women. Woman perceived is woman as art-object; and paradigmatic of this phenomenon is the myth of Pygmalion.This article will consider Ovid's version of the myth, the story of the artist who loved his own creation. I shall suggest that the story reflects on the eroto-artistic relationship between the poet and his puella explored in Latin love elegy. The Metamorphoses myth of the art-object which becomes a love-object mirrors the elegiac myth of love-object as art-object. The elegists represent the puella as both art and flesh. Pygmalion deconstructs the erotic realism of elegy and by its frankness about the power of the male artist discloses elegy's operations. It tells us how to read the puella — as a work of art; and the lover — as an artist obsessed with his own creation. Pygmalion reflects and exposes the self-absorption of elegy, the heroization of the lover, and the painted nature of the woman presented in eroto-elegiac texts, that is, the way in which she is to be seen as an art-object.
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Meyer, Dixie, Joanne Salas, and Myria Boyer. "Love, love, love cortisol you need." Psychoneuroendocrinology 71 (September 2016): 32–33. http://dx.doi.org/10.1016/j.psyneuen.2016.07.089.
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Ali, Ahmadpour, and Razmjoo Fatemeh. "Love from the View of Big Islamic Mystics." Asian Social Science 12, no. 3 (February 23, 2016): 165. http://dx.doi.org/10.5539/ass.v12n3p165.
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<p>This article is about love. Although love is so infinite that it can't be limited to words, it is united with human spirit and even all creatures in a way that everyone likes to taste some drops of this sea. Pure love and real lover is not very easy to know. By examining the lives of famous lovers, whose names are recorded in the history for ever, we can get interesting information about these concepts. Hallaj, Aynolghozat and Sohravardi are 3 top martyrs of love path. This article emphasizes the lives and speeches of these 3 martyrs to get a clear image of love, lover, and beloved by this means.</p>
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Surijah, Edwin Adrianta, Ni Kadek Prema Dewi Sabhariyanti, and Supriyadi Supriyadi. "Apakah Ekspresi Cinta Memprediksi Perasaan Dicintai? Kajian Bahasa Cinta Pasif dan Aktif." Psympathic : Jurnal Ilmiah Psikologi 6, no. 1 (June 30, 2019): 1–14. http://dx.doi.org/10.15575/psy.v6i1.4513.
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This research aims to discuss theories of Love especially in typology perspective which included current Five Love Languages (FLL) theory. This research also examined whether someone who feels loved based on a certain aspect of FLL would also express love in a similar fashion. FLL scale was divided into passive (felt love) and active (express love) form. 637 participants who were/are in a romantic relationship responded to both scales. Regression analysis examined the contribution from each of active FLL aspect toward passive FLL aspects. The result showed passive FLL was determined by active FLL expression and similar passive-active aspects showed the strongest relationship. The result brought implication to future study and on how to better understand a couple’s need to feel loved.
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Kerrigan, Dylan. "Love is Love." Journal of Legal Anthropology 2, no. 1 (June 1, 2018): 125–29. http://dx.doi.org/10.3167/jla.2018.020111.
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Trinidad and Tobago’s anti-gay laws can be traced back to British colonialism and European imperialism. Their existence today and their consequences for human lives in Trinidad and Tobago during the past one hundred years are a local entanglement of historic global hierarchies of power. On 12 April 2018, in the High Court of Port of Spain, capital of Trinidad and Tobago, Justice Devindra Rampersad, in a form of judicial activism, trod where local politicians have not dared and intervened in such coloniality by delivering a legal judgement upholding the challenge by Jason Jones to the nineteenth-century colonial laws in Trinidad and Tobago that criminalise homosexual relations and same-sex loving.
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Munns, Jessica. "Love for Love." Restoration and Eighteenth-Century Theatre Research 30, no. 1-2 (2015): 113–15. http://dx.doi.org/10.5325/rectr.30.1-2.0113.
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Bryce, Jane. "Love After Love." Caribbean Quarterly 66, no. 4 (October 1, 2020): 610–13. http://dx.doi.org/10.1080/00086495.2020.1840082.
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Hooke, Maria Teresa Savio. "Love, maternal love, romantic love, depressive love: a psychoanalytic perspective." Proceedings of the Wuhan Conference on Women 3, no. 2 (December 31, 2020): 297–306. http://dx.doi.org/10.33212/ppc.v3n2.2020.297.
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This article presents a history of ideas about the origins of love as a universal human experience, beginning with Freud's formulations and expanding concepts in the light of findings about the role of attachment and love in the earliest relationship between mother and baby. Conceptualisations based on the work of Klein, Winnicott, and Bion are linked to recent findings from neuroscience to arrive at a more complex conceptualisation of the origins and role of love for mothers, fathers, children and adults.
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Mahmud, Fazriyani S. "ANALYSIS OF LOVE BY USING TRINGULAR THEORY OF LOVE BY STERNBERG IN BREAKING DAWN NOVEL BY STEPHENIE MEYER. (A PSYCHOLOGICAL STUDY)." British (Jurnal Bahasa dan Sastra Inggris) 7, no. 1 (November 26, 2019): 28. http://dx.doi.org/10.31314/british.7.1.28-42.2018.
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Love is something that everyone may have. Even love is the right of every human being in the world so that everyone has the right to love and be loved by others. Generally love is a form of emotion that contains attraction, sexual desire, and attention to someone. This shows that love has several components in it including intimacy, passion, and commitment. This research is focused on analyzing love experiences by using the triangular theory of love by Sternberg on some of the characters in the novel Breaking Dawn by Stephenie Meyer. This research used a descriptive qualitative method and used Sternberg's theory to analyze the experience of love in the breaking dawn novel. The result of this research has three components in love including intimacy, passion, and commitment.Keywords: Love, Triangular of Love, Intimacy, Passion, Commitment
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Kahana, Eva, Tirth Bhatta, Boaz Kahana, and Nirmala Lekhak. "Loving Others: The Impact of Compassionate Love on Later-Life Psychological Well-Being." Innovation in Aging 4, Supplement_1 (December 1, 2020): 480–81. http://dx.doi.org/10.1093/geroni/igaa057.1554.
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Abstract Existing scholarship in social gerontology has surprisingly paid little attention to broader loving emotions, such as compassionate and altruistic love, as potentially meaningful mechanisms for improving later life psychological well-being. This study examined the influence of feeling love toward other persons and experiencing love from others on later life psychological well-being. We conducted a 3-wave longitudinal study of a representative sample of 340 ethnically heterogeneous community dwelling older residents of Miami, Florida. The increase in feeling of being loved (β=-1.53, p<0.001) and love for others (β=-1.43, p<0.001) led to decline in odds of reporting greater level of depressive symptoms over time. The odds of reporting higher level of positive affect were significantly greater for older adults who reported feeling loved by others (β=1.16, p<0.001) and expressed love for other people (β=1.18, p<0.01). Older adults who felt loved had 0.92-point lower ordered log odds of reporting higher negative affect than those who reported lower level of love. The impact of compassionate love on depressive symptoms and negative affect remained statistically significant even after adjustment for altruistic attitudes and emotional support. The influence of loving emotions on positive affect was, however, explained by altruistic attitudes and emotional support. Our findings underscore the powerful influence of both receiving and giving love for the maintenance of later life psychological well-being. We offer support for the expectation that love is a significant force in the lives of older adults that transcends intimate relationships.
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Adihartono, Wisnu. "What is love? Love from sociological perspectives and queer love in Indonesia." Simulacra 6, no. 2 (November 22, 2023): 209–20. http://dx.doi.org/10.21107/sml.v6i2.22122.
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Love is a narrative that takes a defined form, even in lived experiences. This raises the question of whether same-sex love that follows the traditional romance narrative can be rightfully considered queer. Arab Muslims live in a society strongly tied to Islamic restrictions where the subject of homosexuality is strictly forbidden and considered taboo. The ideal of being loved and loving someone almost universally aspired to. This paper examines the definition of love, provides insight into the perspectives on love from sociologists Durkheim, Marx, Sorokin, and Parson, and analyzes queer love in Indonesia. Through four short narratives, this study aims to gain a deeper understanding of love for both heterosexual and homosexual individuals. The research employs a qualitative method, and the interviews were limited to four participants aged between 35 and 45 from Jakarta. The study affords participants considerable freedom in answering the provided questions. I conduct interviews at various locations such as shopping malls, restaurants, and coffee shops, following the interviewees' preferences. For privacy reasons, pseudonyms are used for all names mentioned in this paper.
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Sellés, Juan Fernando. "Sobre el éxtasis de la intimidad." Anuario Filosófico 33, no. 3 (October 3, 2018): 907–17. http://dx.doi.org/10.15581/009.33.29525.
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The central thesis, interconnected among them, proposed in this book are: 1) The person is a substance; the love is a quality and a relationship. 2) The love is a innate habit. 3) Its subject is the will. 4) Among its to aspects, to love and to be loved, the former is superior. 5) To love is the principle of all the affects.
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Hasan, Mariwan, and Saman Mohammed. "Love and Emancipation in Forough Farrokhzad's Selected Poems: A Psycho-analytical Approach." ISSUE EIGHT 5, no. 1 (June 30, 2021): 42–49. http://dx.doi.org/10.25079/ukhjss.v5n1y2021.pp42-49.
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The love relationship between couples can be influenced by several factors influencing it to become a strong one in one’s life or vice versa. Finding a real love is always considered to be the key point in the meeting of opposite sexes. In order not to face psychological problems in the future, everyone’s concern is to seek for the right person. This is true to some degree for many human beings. Real love can make one feel happy and pleased but it can sometimes make one upset and hopeless. Also, superficial love can be the same because it can be the cause of pleasure for the lover who only seeks a temporary relationship i.e., superficial love but similarly it can be the source of sadness for the partner whose intention in such a relationship is a real love. This strenuous power manifests itself in the behavior and sometimes in the appearance of the human beings. When one of the lovers stops his/her love relationship with his/her lover by starting a new relationship with another person, due to their beauty, this will be called superficial love. Such relations may culminate in deceiving and telling lies. This research will consider textual and psychological approaches in the analysis of the selected poems of Forough Farrokhzad to demonstrate real love and superficial love that may cause psychological and social impacts.
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Soble, Alan. "Prolegomena to the Study of Love." Philosophies 8, no. 3 (May 17, 2023): 44. http://dx.doi.org/10.3390/philosophies8030044.
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Consider this propositional function which includes the dyadic predicate “loves”: “X does not love Y unless Y loves X” (or “if Y does not love X”). This function may be treated in four ways. (1) If universally quantified, it states a (purported) conceptual truth about “love” or the nature or essence of love. Love is necessarily reciprocal. (2) If universally quantified, it may alternatively be a nomological generalization stating an empirical or factual truth about human nature, i.e., about a pattern of reciprocity that occurs among people who are independently identified as lovers. (3) If instantiated with constants, it is an empirical proposition about the attitudes or behaviors of particular individuals (a, b, c). Finally, (4) the function may be treated axiologically; it expresses a normative judgment about what love ought to be or what lovers ought to feel or do. Other propositional functions may be constructed for the constancy, exclusivity, and benevolence of love. This essay investigates the implications of these understandings of the function and how they are logically related to each other.
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Wariati, Ni Luh Gede. "Cinta dalam Bingkai Filsafat." Sanjiwani: Jurnal Filsafat 10, no. 2 (July 2, 2020): 112. http://dx.doi.org/10.25078/sjf.v10i2.1506.
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<p><em>Love becomes an interesting discussion among philosophers, not a few philosophers who discuss love in his thinking. Plato and Soren Kierkegaard also discussed Love in their philosophy, not only Western philosophy in the history of Chinese philosophy Mo Tsu also introduced Universal Love which was used to replace the attitude of discrimination. Love has a positive meaning and goodness, in Greece itself, love is divided into three namely: Philia, Eros and Agape, where the three terms have different definitions of love. Plato believes that love is beauty and gives birth to beauty. For Mo Tzu universal love is the most beneficial action for the community, by applying universal love people will care for each other and love each other because everyone wants to be treated well and loved.</em><em></em></p>
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Driver, Julia. "Love and Unselfing in Iris Murdoch." Royal Institute of Philosophy Supplement 87 (June 2, 2020): 169–80. http://dx.doi.org/10.1017/s1358246120000028.
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AbstractIris Murdoch believes that unselfing is required for virtue, as it takes us out of our egoistic preoccupations, and connects us to the Good in the world. Love is a form of unselfing, illustrating how close attention to another, and the way they really are, again, takes us out of a narrow focus on the self. Though this view of love runs counter to a view that those in love often overlook flaws in their loved ones, or at least down-play them, I argue that it is compatible with Murdoch's view that love can overlook some flaws, ones that do not speak to the loved one's true self. Unselfing requires that we don't engage in selfish delusion, but a softer view of our loved ones is permitted.
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Aubert, Christine. "Ideological Clash in L’Ovide moralisé." Beacon: Journal for Studying Ideologies and Mental Dimensions 2, no. 1 (April 1, 2019): 010210910. http://dx.doi.org/10.55269/thebeacon.2.010210910.
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“The Art of love,” “Metamorphoses,” “Heroides” and “The Love Elegies” written by Publius Ovidius Naso, represent important formative elements of the Roman Catholic homiletic poem “The Moralised Ovid” (L’Ovide Moralisé) written in the early 14th century by an unknown author in Old French. In the article, the ideological use of allusions and reminiscences of this poem to “The Art of Love” and “The Loves”, is analysed. Based on the comparison of Ovid’s quotes on gender roles and Christian maxims, an attempt is made to evaluate the success of the methodology of citing “The Art of Love” and “The Loves” for the purposes of creating medieval Christian ideological narrations.
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Wang, Jiran. "On Hartshorne's Creative Understanding of the Christian View of Love and Its Significance for Comparative Religious Studies." Process Studies 50, no. 1 (2021): 28–44. http://dx.doi.org/10.5840/process20215013.
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Charles Hartshorne highlights sympathy as a core element of God's love that is undervalued in Christian theology. A detailed understanding of the relationship between loving God and loving others and loving others as oneself is developed based on God's sympathetic love. A comparison between Hartshorne's sympathetic love and Confucian empathetic ren is possible since both eliminate the estrangement between the subject loving and the subject loved and both expand love to others beyond the limited scope of love in human moral practice.
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Wang, Jiran. "On Hartshorne’s Creative Understanding of the Christian View of Love and Its Significance for Comparative Religious Studies." Process Studies 50, no. 1 (April 1, 2021): 28–44. http://dx.doi.org/10.5406/processstudies.50.1.0028.
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Abstract Charles Hartshorne highlights sympathy as a core element of God’s love that is undervalued in Christian theology. A detailed understanding of the relationship between loving God and loving others and loving others as oneself is developed based on God’s sympathetic love. A comparison between Hartshorne’s sympathetic love and Confucian empathetic ren is possible since both eliminate the estrangement between the subject loving and the subject loved and both expand love to others beyond the limited scope of love in human moral practice.
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Anderson, Pamela. "Can We Love as God Loves?" Theology & Sexuality 12, no. 2 (January 2006): 143–63. http://dx.doi.org/10.1177/1355835806061430.
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Clough, William R. "To be Loved and to Love." Journal of Psychology and Theology 34, no. 1 (March 2006): 23–31. http://dx.doi.org/10.1177/009164710603400103.
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