THE IMPORTANCE OF NONGENETIC INFLUENCES ON ROMANTIC LOVE STYLES: A Twin-Family Study

Research in several disciplines reveals large individual differences in orientations to romantic love, yet the origins of the differences have been unclear In this first behavior genetic study of romantic love, biometric model fitting reveals that in contrast to other personality and attitude domains, where genetic factors account for approximately 50% of the reliable variance and shared environment has little effect, individual differences in romantic love are due almost exclusively to environment Moreover, the common family environment plays a sizable role in determining love styles, a finding compatible with theories stressing the importance of family interactions in personality development     

ROMANTIC RELATIONSHIPS AT WORK:

This study focuses on those features of organizations and individuals that are associated with the development of romantic relationships among employees. Likelihood of romantic involvement was found to be negatively related to formalization and curvilinearly related to organizational size. Neither participativeness nor climate were associated with organizational romance. In addition, the data showed that women who were younger, newer, and of lower rank were most likely to enter into a relationship. Education was positively related to likelihood of romance for males, but not for females.     

BEGGARS OF LOVE

The Nobel laureate for Hebrew literature S. Y. Agnon (1888–1970) acknowledged Gustav Flaubert (1821–1880) as an inspiration for his fiction, a master perfectionist and totally dedicated to his art. The extent of Flaubert’s influence on Agnon is greater than previously realized by scholars. This article considers numerous parallels that have not been brought together before: in Agnon’s psychological realism and the pattern of relations between the sexes, notably in Sippur pashut (A Simple Story); the portrayal of small town life, its maddening pettiness and boredom; the clash of romance and reality; triangles and the passive subservience of the hero to dominant women; idealization and disillusionment; sickness and sadomasochism, latent homosexuality and incest; imagery of clay and wax, children and flowers, dogs and cannibals, to depict the hero’s inner world. Both writers repeatedly use the figure of the blind beggar to incarnate the hero’s sense of inferiority, his emotionally impoverished life, given meaning in art.     

LOVE AND HISTORY

In this essay, I argue that a proper understanding of the historicity of love requires an appreciation of the irreplaceability of the beloved. I do this through a consideration of ideas that were first put forward by Robert Kraut in “Love De Re” (1986). I also evaluate Amelie Rorty's criticisms of Kraut's thesis in “The Historicity of Psychological Attitudes: Love is Not Love Which Alters Not When It Alteration Finds” (1986). I argue that Rorty fundamentally misunderstands Kraut's Kripkean analogy, and I go on to criticize her claim that concern over the proper object of love should be best understood as a concern over constancy. This leads me to an elaboration of the distinct senses in which love can be seen as historical. I end with a further defense of the irreplaceability of the beloved and a discussion of the relevance of recent debates over the importance of personal identity for an adequate account of the historical dimension of love.     

TURNING POINTS IN DEVELOPING ROMANTIC RELATIONSHIPS

The 80 partners from 40 romantic relationships were independently interviewed using the RIT procedure with regard to the turning points of their respective relationships; 26 types of turning points were found, which reduced to 14 supra-types. These supra-types differed in their association with relational commitment, with some events strongly positive, some strongly negative, and others relatively modest in reported change in commitment. About half of the turning points involved explicit metacommunication between the relationship parties, but the likelihood of relationship talk varied by turning point type. About half of the 759 identified turning points were agreed upon by relationship partners, but agreement differed depending on turning point type. Neither partner agreement nor the presence of explicit metacommunication was related to the respondent's current satisfaction with the relationship. However, the proportion of total turning points that were negative correlated negatively with current satisfaction. Two turning point events, Exclusivity and Disengagement, individually differentiated more from less satisfied relationship parties.     

LOVE AS SACRIFICE,LOVE AS MUTUALITY: RESPONSE TO JEFFREY TILLMAN

Jeffrey Tillman is perceptive in noticing that certain Protestant theologians have used evolutionary theory to become more sympathetic to Roman Catholic views of Christian love. But he is incorrect in saying that these formulations deemphasize a place for self‐sacrifice in Christian love. Christian love defined as a strenuous equal‐regard for both other and self also requires sacrificial efforts to restore love as equal‐regard when finitude and sin undermine genuine mutuality and community.     

ALTRUISM AND CHRISTIAN LOVE

Abstract. Sociobiological theories have had little impact on Christian concepts of neighbor love. Since sociobiological theories of altruism depict love as a form of egoistic interest in enhancing one's general fitness, they are often thought to contradict Christian theories of love. However, altruism as defined by sociobiology has more affinity with Roman Catholic views of Christian love as caritas than Protestant views of extreme agape. Sociobiological views of altruism may provide more updated models for defining the orders and priorities of love, which has been an important aspect of Roman Catholic ethics. The family's role in mediating between kin altruism and wider love for the community is investigated.     

LOVE OF GOD AND LOVE OF NEIGHBOR IN THE THEOLOGY OF KARL RAHNER AND KARL BARTH

The way Barth and Rahner envision the relationship between the commands to love God and neighbor is affected by their views of the relationship between the immanent and economic Trinity. Rahner identifies the immanent and economic Trinity; thinks the two commands are identical, and believes that self‐acceptance is the same as accepting Christ and revelation. Barth insists that, while identical in content, the immanent and economic Trinity must be sharply distinguished without separation; insists the two commands are inseparable but not identical and maintains that we must seek God only in Christ. This divergence, I contend, results from their very dissimilar understandings of nature and grace and is rooted in their different starting points for theology, namely, transcendental experience for Rahner and God's Word and Spirit for Barth.