The Ethics of Love

The Journal of Ethics -     

爱的天使

那用爱心去关爱别人的,才是真天使。就像那位关心同伴的小朋友,其实他才是上帝的天使--孩童那纯洁的灵,爱是那么蒙受我们上帝的喜悦啊!     

The Burdens of Love

While we primarily love individual persons, we also love our work, our homes, our activities and causes. To love is to be engaged in an active concern for the objective well-being—the thriving—of whom and what we love. True love mandates discovering in what that well-being consists and to be engaged in the details of promoting it. Since our loves are diverse, we are often conflicted about the priorities among the obligations they bring. Loving requires constant contextual improvisatory adjustment of priorities among our commitments. Besides delighting in—and being enhanced by—the presence and existence of another person (a place, an institution, profession), love requires extended reflection and work.     

The Two Sides of Love

Abstract The kind of love under consideration here is that between equal persons as it typically occurs within the context of a friendship. It is assumed that love opens the way to a sense of meaning or purpose for the individual, the difficulty addressed being that of how to pursue or recognise love. Is it primarily a form of action or of feeling? Can love be said to consist of giving? How does love relate to freedom and dependence? The consideration of these questions leads to the argument that love necessarily involves the creation of needs and therefore of vulnerability. The essay closes with a conception of how the conflict between love as action and love as feeling (‘the two sides of love’) may be resolved.     

The Look In Sartre and Rich

The relevance of Sartre's theory of “the look” for feminist philosophy is evaluated through juxtaposition of his analysis with images of women's oppression in Rich's early poetry. A theory of liberation that recognizes the existential dimensions of women's situations is presented. Following traces of feminist vision in Rich's recent work challenges the category of “woman” which lies at the root of the sexism.     

The Significance of Romantic Love for Marriage

In this study, 605 subjects were asked about romantic love and marriage. Married people differentiated themselves from single people with stable partners and divorced people with new partners by more frequently living together with their great love, more reciprocity in that love, and less disappointments in love relationships prior to the current relationship; but they also described themselves as less happy and satisfied than the single and divorced respondents, particularly with regard to tenderness, sex, and conversation with their partners. Independent of marital status, those who were greatly in love with their partners describe themselves as happier. Love at first sight, relative to a gradually developing love, nevertheless, did not have a worse prognosis for happiness in marriage. Being in love seems to be of greater importance for the prognosis of the marriage than marital happiness and satisfaction.     

神的慈爱和公义——读《约拿书》和《那鸿书》有感

当我们过分强调爱而失去真理的原则时,就会放任自流,失去属灵的权柄;但若过分强调公义而没有怜悯来挽回人,又失去了神的爱。     

The Evil Eye: A Cautious Look

This article analyzes the superstition of the evil eye from a psychosocial perspective. The commonly employed antidotes to the evil eye are discussed. These include knock on wood, kenehora, and various other culturally prescribed protective measures. The sin of envy, the role of God, Scripture, and Satan are examined. The author concludes with a statement of his own way of dealing with the evil eye and its underlying essence.     

爱

爱是恒久忍耐……爱是永不止息(林前13：4-8)。爱是基督徒所独有的启示,爱是圣灵所结的果子,爱不能被任何超然的恩赐所取代,但没有爱的恩赐是毫无价值的。爱是无私的,为他人着想的爱是出于顺服神的命令。“你要尽心、尽性、尽意、尽力爱主你的神。其次就是说：‘要爱人如己’”(可12：30-31)。这是上帝的旨意,你们爱神,也要爱人如己。“所以,无论何事,你们愿意人怎样待你们,你们也要怎样待人,因为这就是律法和先知的道理。”(太7：12)这是耶稣的话,为我们提供了一个爱人如己最简明的方法。你们如何爱自己,也用同样的心和方法去爱别人。立志去爱,就是要立下志向去爱别人,正如基督在十字架上显明的爱一样,用宝血赎回了我们这些干犯上帝的罪人,使我     

The Roots of Love and Commitment in Childhood

Drawing from her clinical work with children and own childhood reflections, Dr. Lawrence underscores that the earliest sense of a true self is for the infant an experience of a self as worthy of love. This self-image becomes internalized as the infant looks into the mirror of the not too conflicted caregiver. She stresses that love which only can exist in relationship, is a social experience, does organize social experience, outstanding among these being commitments—commitments that bind a person to a course of action and connection. Dr. Lawrence interfaces psychoanalytic wisdom with spiritual references as she describes her work with children and families.