Age moderates the link between relationship desire and life satisfaction among singles

Higher desire for a romantic partner has been shown to be associated with lower life satisfaction for singles, but research has not considered whether the strength of this association might vary across age groups. We collected data from single participants (N = 3057) across a broad age range (18 to 75 years of age, mean = 36.12, standard deviation [SD] = 12.34) to examine age as a moderator of the relationship between desire for a partner and singles' life satisfaction. Our results suggest that having greater desire for a partner is associated with lower life satisfaction for older (1 SD above the mean or 48.46 years) versus younger (1 SD below the mean or 23.78 years) individuals. We also found some evidence that this age-dependent association was stronger for women than men. Further, this interaction effect remained largely unchanged controlling for participants' attachment anxiety or avoidance. This study highlights the importance of considering how singlehood may play out differently for individuals at different life stages.     

Group efficacy as a moderator on the associations between perceived discrimination,acculturation orientations,and psychological well‐being

We investigated whether associations between perceived discrimination (PD), acculturation orientations (desire for culture maintenance and desire for contact), and well‐being (psychological well‐being and life satisfaction) were moderated by group efficacy beliefs—the extent to which group members believe in their ability to achieve social change collectively. We recruited 163 Syrian refugees (M_age = 36.43, SD = 12.68; 88 females and 75 males) from a south‐eastern city in Turkey. PD was negatively associated with desire for culture maintenance and positively associated with desire for contact, indicating an assimilation trend as a response to PD. Both acculturation orientations in turn predicted well‐being positively. However, the ones with higher group efficacy did not experience the detrimental effects of PD on well‐being and indicated a stronger desire for contacting mainstream society. Further conditional indirect effects demonstrated that only among the ones with lower group efficacy, PD was related to lower psychological well‐being through reduced culture maintenance. Findings indicate the critical role of group efficacy beliefs in the understanding of disadvantaged group members' reactions to PD.     

Connecting the dots from a distance: Does mentally traveling through space and time increase searching for life’s meaning?

As humans, we have the ability to travel beyond the present moment by considering past and future times as well as locations that are distant from oneself. An interesting possibility is that such mental travel to far-away times and places (vs. focusing on times and places closer to the present) may increase people’s desire to search for their lives’ meaning. Since searching for meaning involves the integration of separate life events into a coherent life story, mentally traveling farther away from the present may make people aware that their life stories include more than what is happening at this very minute. Such awareness, then, may increase their desire to ‘connect the dots’ between their life events by searching for some underlying meaning. Three experiments (N = 838) tested this prediction and found that greater (vs. lower) mental travel through space or time increased the search for life’s meaning.     

Response to Stuart Rennie's ‘Elegant variations’

Abstract

In Happiness, Tabensky equates the notion of happiness to Aristotelian eudaimonia. I shall claim that doing so amounts to equating two concepts that moderns cannot conceptually equate, namely, the good for a person and the good person or good life. In §2 I examine the way in which Tabensky deals with this issue and claim that his idea of happiness is as problematic for us moderns as is any translation of the notion of eudaimonia in terms of happiness. Naturally, if happiness understood as eudaimonia is ambiguous, so will be the notion of a desire for happiness, which we find at the core of Tabensky’s whole project. In §3 I shall be concerned with another aspect of the desire for happiness; namely, its alleged self-justifying nature. I will attempt to undermine the idea that this desire is self-justifying by undermining the criterion on which Tabensky takes self-justifiability to rest, i.e. its basicness, but also by shedding doubt on the idea that there is such a thing as an ultimate basic principle and, even if there were, that it is what Tabensky calls the eudaimon principle.     

Is Committed Desire Intentional? A Qualitative Exploration of Sexual Desire and Differentiation of Self in Couples

The question of what heightens or diminishes sexual desire has long been a passionate theme across cultures in literature, arts, media, and medicine. Yet, little research has been conducted to determine what affects level of desire within couples. The degree of differentiation of self has been suggested as an important variable in shaping partners' level of desire. Through a qualitative analysis of dyadic couple interviews, this study provides an account of characteristics, processes, and trajectories of sexual desire and differentiation in 33 heterosexual couples of varying ages and relationship duration. Factors associated with high desire were change and autonomy, whereas conflict and children were reported to be desire‐diminishing factors. Innovation, sharing, autonomy, and effort emerged as desire‐promoting strategies, while fostering personal interests, investing in a positive connection, and enhancing personal integrity were identified as couples' strategies to promote and preserve differentiation of self. The results also shed light on couples' perceptions of whether and how sexual desire changes over the course of the relationship and challenge common cultural assumptions about desire in committed relationships—namely the myth that the only authentic expression of desire is that which occurs spontaneously and without intention and planning. Implications for couple therapy are discussed.     

Some general laws of human emotion: Interrelationships between intensities of desire, expectation, and emotional feeling

Two experiments were performed to determine how desires and expectations interact to influence the intensities of emotional feelings. The first experiment required participants to respond to their imagined intensities of desire and expectation in two hypothetical situations, (1) anticipating different probabilities of receiving money (2) anticipating the possibility of different durations of continuous rain combined with different probabilities of rain occurring. Participants responded by producing line lengths to desire and feeling, a form of cross-modality matching. Feeling intensity but not desire intensity increased as a negatively accelerating power function of expectation for the positive approach goal of receiving money (F =KE^0.5) and both desire and feeling were negatively accelerating power functions of the hypothetical amount of money presented (F=K$⁴; D=K$⁴). Feeling intensity but not desire intensity increased as a positively accelerating function of expectation for the negative avoidance goal of anticipating different amounts of rain (F=KE^1.9) and both desire and feeling were negatively accelerating functions of amount of rain (F=KR^0.9; D=KR_0.9). The second experiment required participants to make visual analogue scale responses to desire, expectation, and emotional feeling intensities in ordinary life situations. Similar to Experiment 1, feeling intensity but not desire intensity increased as a negatively accelerating function of expectation for positive approach goals (F=KE^0.6) and as a positively accelerating function of expectation for negative avoidance goals (F=KE^2.0). Functional interrelationships found in both experiments were fit to the general equations F=K₁D+K₂DE^0.5 for positive approach goals and F=K₁D+K₂DE^2.0 for negative avoidance goals. Both equations have the same general form and indicate that desire and expectation have a multiplicative interaction with respect to their influence on emotional feeling intensity. Both functions     

The Otherness of Children as a Hint of an Outside: Michel Foucault,Richard Yates and Karl Barth on Suburban Life

Abstract

The essay shows how the ordinary life of children might save suburbia from itself. Disenchanted with contemporary existence, temptations of ideality tend to both vilify and verify suburban life as banal, yet to the extent that suburban life means life with children, profound possibilities subsist in that strange world. The argument unfolds in three parts. Beginning with Michel Foucault, the author shows how power courses through every form of life, colonizing depth such that desire reveals power's most fundamental expression. Secondly, Richard Yates's Revolutionary Road exemplifies power's machinations as Yates compassionately portrays the tragedy of belittling ordinary life. Finally, the author turns to Karl Barth in order to resituate Foucault's account of immanence within a larger horizon where children might be embraced as the aleatory play of difference of God's peace and patience.     

When insecurity dampens desire: Attachment anxiety in men amplifies the decline in sexual desire during the early years of romantic relationships

Sexual desire is typically high during early relationship stages and decreases gradually over time. In the present research, we adopted an attachment-theoretical perspective to investigate why sexual desire for romantic partners erodes more rapidly for some people than others. We employed two samples of developing relationships (dating couples, N = 62; and newlyweds, N = 175) and examined the effects of attachment insecurities on sexual desire in prospective longitudinal designs. Results showed that attachment anxiety moderated the trajectory of men's sexual desire, such that over time, highly anxious men declined in desiring their partner, whereas less anxious men's desire did not drop. Attachment avoidance also predicted lower levels of initial desire in both sexes. These findings suggest that avoidance generally interferes with relationship initiation for both sexes, whereas anxiety in men interferes with the maintenance of desire over time, possibly because of sensitivity to increasing interdependence.     

Additive Theories of Rationality: A Critique

Additive theories of rationality, as I use the term, are theories that hold that an account of our capacity to reflect on perceptually‐given reasons for belief and desire‐based reasons for action can begin with an account of what it is to perceive and desire, in terms that do not presuppose any connection to the capacity to reflect on reasons, and then can add an account of the capacity for rational reflection, conceived as an independent capacity to ‘monitor’ and ‘regulate’ our believing‐on‐the‐basis‐of‐perception and our acting‐on‐the‐basis‐of‐desire. I show that a number of recent discussions of human rationality are committed to an additive approach, and I raise two difficulties for this approach, each analogous to a classic problem for Cartesian dualism. The interaction problem concerns how capacities conceived as intrinsically independent of the power of reason can interact with this power in what is intuitively the right way. The unity problem concerns how an additive theorist can explain a rational subject's entitlement to conceive of the animal whose perceptual and desiderative life he or she oversees as ‘I’ rather than ‘it’. I argue that these difficulties motivate a general skepticism about the additive approach, and I sketch an alternative, ‘transformative’ framework in which to think about the cognitive and practical capacities of a rational animal.     

The Shape of a Life and Desire Satisfaction

It is widely accepted by philosophers of well‐being that the shape or narrative structure of a life is a significant determinant of its overall welfare value. Most arguments for this thesis posit agent‐independent value in certain life shapes. The desire theory of well‐being, I argue, has all of the resources needed to account for the value that many philosophers have identified in lives with certain shapes. The theory denies that there is any agent‐independent value in shapes and, indeed, allows that there can be both agent‐dependent value and agent‐dependent disvalue in the shapes commonly claimed to hold agent‐independent value.     

If robots R–US,who am I: Online ‘Christian’ responses to artificial intelligence

In this paper, I present responses to GRIN technologies drawn from Christian posts on the Internet, to answer the following research questions: 1. Which approach to imago Dei informs the online Christian response to artificial intelligence and artificial life (AI/AL)? and 2. To what extent does the preference for a particular approach emerge from a desire to construct the Self? Drawing upon Herzfeld (2002) discussion of AI and theological approaches to understanding the meaning of imago Dei, or humankind made in the image of God, it is shown that the Christian response to AI and AL is elaborated mostly through the functionalist and substantive approaches. It also largely constructs the GRN future as a Hell scenario. With reference to Bhabha's postcolonial model of ambivalence, it is argued that this response is motivated by a desire to regain control over the discursive construction of the Self, which for some, is challenged by AI and AL.     

Sartre, dialectic, and the problem of overcoming bad faith

InBeing and Nothingness, Jean-Paul Sartre affirms a circle of relations between oneself and another. This circle moves between the relations of love and desire and results from the fact that both love and desire are attempts to capture the other who always remains out of reach. Sartre denies that there can be a dialectic of such relations with others: never can there be a motivated movement beyond the frustrations and failures of each of these attempts to relate to the other. The only way out of this circle is, therefore, according to Sartre, a radical conversion.Like the master in Hegel'sPhenomenology of Mind, each individual caught in this circle wants what cannot be attained: the assimilation or the negation of the freedom of the other. He is thus, like Hegel's master, impervious to any reasons that could count against what he is seeking; his failures cannot in any way motivate him to want what can be. From the point of view of such desires, any negative evaluation of these desires must seem arbitrary. Therefore, to the extent that Sartre's earlier writings indicate no other possibilities of human existence except those premised on such impossible demands, Sartre's negative evaluations concerning the bad faith of these individuals must seem arbitrary.My conclusion is not, however, simply negative since I argue that inSaint Genet Sartre presents Genet's life as a dialectical movement beyond failure to triumph. This is not a dialectic of bad faith. Rather it is a dialectic based on a very different desire from the desire for what cannot be. If Sartre thus develops another level, another fundamental desire, from which the level of bad faith can be judged to be wrong, then at least from this level the judgment is not a merely arbitrary one.For their many perceptive and helpful comments and suggestions, I am especially indebted and grateful to Dieter Turck and John Beverslius. A version of this paper is scheduled to be read at a workshop on Sartre during the 1975 meeting of the Society for Phenomenology and Existential Philosophy.     

The Subjective List Theory of Well-Being

A subjective list theory of well-being is one that accepts both pluralism (the view that there is more than one basic good) and subjectivism (the view, roughly, that every basic good involves our favourable attitudes). Such theories have been neglected in discussions of welfare. I argue that this is a mistake. I introduce a subjective list theory called disjunctive desire satisfactionism, and I argue that it is superior to two prominent monistic subjectivist views: desire satisfactionism and subjective desire satisfactionism. In the course of making this argument, I introduce a problem for desire satisfactionism: it cannot accommodate the fact that whenever someone experiences an attitudinal pleasure, his welfare is (other things equal) higher during the pleasure. Finally, I argue that any subjectivist about welfare should find disjunctive desire satisfactionism highly attractive.     

WHAT IS IMMANENT IN JUDAISM? Transcending A Secular Age

This essay takes on the implicit claim in Taylor's A Secular Age, forecast in some of his earlier writings, that the desire for a meaningful life can never be satisfied in this life. As a result, A Secular Age is suffused with a tragic view of existence; its love of narratives of religious longing makes no sense otherwise. Yet there are other models of religion that lend meaning to existence, and in the majority of this essay, I take up one model that Taylor ignores in A Secular Age, namely that of a God who is immanent in social life throughout religious law. Turning to Maimonides's account of divine law in the Guide of the Perplexed, I argue that a vision of the divine law that is divine because of its effects in society, namely the promotion of human welfare, can mend the relations between varying kinds of believers and unbelievers in a way that Taylor thinks is impossible. A God who commands laws is a God who inaugurates an “anthropocentric shift” long before current understandings of secularization see it beginning.     

Art and war: Paradox of the Bhagavad Gitā

The first several chapters of the Bhagavad Gitā set themselves a daunting task: to explain how a life of action can be rendered compatible with a life of renunciation of desire. The situation, in fact, is designed to raise the issue in an excruciatingly intense form. As Krsna and Arjuna pause on the verge of the great battle, Arjuna asks how killing people—including his own teachers and members of his own family—in order to secure power and fame, can be squared with his religious and ethical convictions. This paper is an attempt to explicate Krsna's solution of the paradox, not from the point of view of Hindu tradition (in which it has, of course, driven whole movements of thought), but simply as a philosophical problem in its own right. I will argue that the paradox of the Gitā suggests a reconstrual of the way we conceive the relation of means and ends in our activities, a reconstrual that can be profitably elucidated through the concept of art. And I will argue that this reconstrual has the potential to change our relations to our world and to one another in a way that is deeply life‐affirming.     

The Book of Concord and Human Sexuality,Seen Through the Institution of Marriage

Abstract : Although The Book of Concord says only a few things about sexuality explicitly, by observing the distinction between law and gospel and the way the reformers correlate the law with their social situation, today's Lutheran readers may reach broader conclusions about their approach to such matters. The most important issue regarding sexuality in the sixteenth century arose from the reformers' desire to distinguish monastic celibacy from true chastity and thus to support their conviction that every‐day married life was a God‐pleasing, Christian vocation.     

Short-term psychodynamic intervention in an urban health clinic: A case report

This paper describes the application of short-term dynamic therapeutic techniques to treat both symptom disturbance and character pathology in an urban mental health clinic. Short-Term dynamic psychotherapy focuses extensively on the subjectivity and inner life of the patient with emphasis on repressed anger, sadness and desire. Methods to overcome patient ambivalence and resistance to psychotherapy are presented. The clinical psychodynamics associated with early life trauma are illustrated with a case of an African-American patient.Acknowledgments for support & critical feedback are expressed to Christine Baker, Ph.D., John Swanson, ACSW, Duncan Walton, Ph.D., and Isabelle Beveridge (Graphics).     

Cognitive labor shapes the desire for social and monetary compensation

When do people want something back for their mental labor? Based on equity theory, we propose that conscious experiences of success and effort—which emerge during cognitive work—shape people’s subsequent desire for social and monetary rewards. We examined this idea in a series of experiments, in which participants carried out a cognitive task, in which we manipulated task difficulty (easy vs. difficult) and performance feedback (high vs. low) within subjects. After each trial of this task, we probed people’s desire for compensation, in terms of social appreciation or money. Findings were in line with the entitlement hypothesis, which assumes that the experience of success can cause people to feel entitled to money. However, we found only indirect support for the effort compensation hypothesis, which assumes that the feeling of effort increases the subsequent desire for compensation, and no support for the intrinsic reward hypothesis, which assumes that people desire less social appreciation after already having experienced success. When considered together, our results suggest that labor-related feelings (of success and effort) shape people’s subsequent desire for money and social appreciation in several ways. These findings have potential implications for the effective use of performance feedback in work contexts.

     

Theosis and Human Enhancement

Recent theological work on the meaning of theosis or deification has largely ignored today’s cultural context in which ordinary Christians are expected to put theosis into practice. The widespread use of various technologies of human enhancement creates expectations that might distort the interpretation of theosis. Human enhancement technologies tend to feed off the desire to expand the self, while theosis is grounded in the idea that true divinization means becoming like God in God’s own kenosis of self-giving love. The theology of theosis is a call to empty the self, not to expand it. If theosis defines the Christian life, the use of human enhancement technology is largely a matter of indifference.