To see the other types of publications on this topic, follow the link: Agape. Love.
Journal articles on the topic 'Agape. Love'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Agape. Love.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Hubbard, Kyle. "The Unity of Eros and Agape." Essays in Philosophy 12, no. 1 (2011): 130–46. http://dx.doi.org/10.5840/eip201112121.
Full textAbstract:
This essay evaluates Jean-Luc Marion’s claim in The Erotic Phenomenon that eros and agape are “two names selected among an infinity of others in order to think and to say the one love” (221). I will defend his attempt to unite agape and eros against Jacques Derrida’s claim that we must love without any desire for reciprocity. Additionally, I will indicate what implications Marion’s account of love has for a discussion of love and its reasons. Marion correctly identifies the paradox at the heart of love: that in order to truly love, I must give up my demand for assurance, although I may still maintain the hope that another will love me. While Marion offers an important corrective to Derrida’s account of pure agape, I will argue that his account of love that includes both eros and agape ultimately resembles Derrida’s pure agape too closely because Marion does not sufficiently acknowledge the role of reciprocity in love.
2
Reni Marlince Adang and Abad Jaya Zega. "Pentingnya “Kasih” dalam Surat 1 Yohanes: Tafsiran terhadap Kasih Agape." PROSIDING SEMINAR NASIONAL PENDIDIKAN DAN AGAMA 4, no. 2 (October 27, 2023): 94–102. http://dx.doi.org/10.55606/semnaspa.v4i2.1161.
Full textAbstract:
This article examines the central role and importance of “love” in 1 John, with a particular focus on the concept of agape love. This letter is one of the writings in the New Testament which raises the theme of love in the context of Christians' relationship with God and each other. In this commentary, we explain the meaning, characteristics, and implications of agape love found in 1 John. This research aims to reveal that agape love is not only the foundation of Christian faith, but also plays an important role in shaping the character and ethics of Christian life. We will present key quotes from 1 John that illustrate the message of agape love and discuss how these principles can be applied in contemporary Christian life. The results of this research can provide a deeper understanding of the meaning and value of agape love in the context of this letter and inspire thinking about how to live it in everyday life as a Christian.
3
Berman, Nadav S. "Franz Rosenzweig on Divine Love and on the Love of Enemies: Complications of Agape in the Secularized World." Religions 15, no. 7 (July 2, 2024): 806. http://dx.doi.org/10.3390/rel15070806.
Full textAbstract:
Love is a keystone in Franz Rosenzweig’s philosophy, which reaffirmed Judaism’s emphasis on vital, relational love. What “love” exactly means, however, is controversial. In the Christian context, love is often denoted by Agape—which implies (1) that “God is Love”, (2) that love is universal, impartial, and rather endorses the sinner; and (3) that humans should practice and emulate such love. The ultimate expression of Agape is the commandment to love one’s enemy, which is rooted in the Sermon on the Mount (Matthew 5:44). This essay considers Rosenzweig’s understanding of Agape, at the implicit level (since the coining by Anders Nygren of Christian love as “Agape” became widespread only after Rosenzweig’s death). This essay opens by contextualizing Rosenzweig within political theology, in particular vis-à-vis Schmitt. Secondly, it considers Rosenzweig’s approach to Agape in the sense of divine love, and in the sense of the love of enemy. Concerning divine love, Rosenzweig criticized theological Agapism (‘God is love’) which equates God with love, and hence makes love into a dogma or noun, rather than an action or verb, thus depriving divinity’s personal loving agency. Concerning the agapic love of enemy, Rosenzweig discredits its Christian version (for being imperialistic), and advocates its Jewish version of accepting divine judgement. His surprising advocacy of the love of enemies may result from Rosenzweig’s opposition to Gnosticism, which excludes the ‘good God’ from involvement in the physical world. The essay’s conclusion reflects on the role of Agape and its pragmatist versions in the post-secular world of the 21st century and conveys Rosenzweig’s pragmatist contribution in this regard, of recognizing the significance of worldliness and togetherness.
4
Iorio, Gennaro, and Filipe Campello. "Love, society and agape." European Journal of Social Theory 16, no. 2 (April 22, 2013): 246–58. http://dx.doi.org/10.1177/1368431012459697.
Full text
5
Punitha, J., and Dr J. UmaSamundeeswari. "The Theme of Love in Paulo Coelho’s Select Novels." SMART MOVES JOURNAL IJELLH 6, no. 10 (October 10, 2018): 4. http://dx.doi.org/10.24113/ijellh.v6i10.5101.
Full textAbstract:
Coelho’s popular `The Alchemist` is not a novel on the roles of men and women and it is not making any statement about mundane love except talking about a mystical Universal love. But it does say about love being one of the most important and valuable treasures that can be found. The other novels are equally mystical leaning much on Erosand Agape. Rather they try to show the inner lanes of agape. This is a brief attempt to show the author’s experience of agape is not only universal but also personal.
6
Kanemasa, Yuji, Junichi Taniguchi, Ikuo Daibo, and Masanori Ishimori. "LOVE STYLES AND ROMANTIC LOVE EXPERIENCES IN JAPAN." Social Behavior and Personality: an international journal 32, no. 3 (January 1, 2004): 265–81. http://dx.doi.org/10.2224/sbp.2004.32.3.265.
Full textAbstract:
This research investigated the relationship between the six love styles based on Lee's theory (1973) and several romantic experiences, such as emotional experiences, self-perceptions, and partner's impressions. The subjects were 343 undergraduate students. The main results were as follows: Eros was positively related to positive feelings and positive self-perceptions. Mania and Agape showed similar patterns of emotional experiences, but Agape was distinguished from Mania in that agapic individuals thought of themselves as kind in romantic relationships. Pragma and Ludus were positively related to negative feelings in romantic relationships, and, in addition, Ludus was negatively correlated with partner's attractiveness. These results mostly provided support for Lee's theory and the conceptual validity of the six love styles.
7
Lin, Li-Wen, and Catherine A. Huddleston-Casas. "Agape Love in Couple Relationships." Marriage & Family Review 37, no. 4 (September 26, 2005): 29–48. http://dx.doi.org/10.1300/j002v37n04_03.
Full text
8
Markov, Smilen. "Love as Consolidation of the Self-in-the-World: Martin d’Arcy’s Speculation on Love as a Metaphysical Supplement to Phenomenology." Religions 14, no. 4 (March 28, 2023): 454. http://dx.doi.org/10.3390/rel14040454.
Full textAbstract:
In his seminal work The Mind and the Heart of Love. A Study in Eros and Agape, Martin d’Arcy shows that self-sacrificial love (agape) and desire (eros) express the mystery of selfhood. Using the method of phenomenology, he demonstrates that eros and agape encompass a range of affectations, emotions and existential modes. All these make sense when seen as stages in the process of self-giving. Thus, eros and agape do not pertain to two opposing aspects of the soul. Rather, they are modes of manifestation of the entire person. In answering to the agapeic love of God, human agapeic love comes to a state which reason cannot grasp. At this point the erotic impulse steps in in order for the human soul to take the path of unknowing. Through this interplay the true hierarchy of being is perceived and the human person enters into loving exchange with the world. This happens within a three-tier process of loving knowledge whose structure is similar to the model of self-knowledge developed in the early Byzantine theological compendium Corpus dionysiacum.
9
Drummy, Michael. "THEONOMY AND BIOLOGY: TILLICH'S ONTOLOGY OF LOVE AS THE BASIS FOR AN ENVIRONMENTAL ETHIC." Worldviews: Global Religions, Culture, and Ecology 4, no. 1 (2000): 68–81. http://dx.doi.org/10.1163/156853500507735.
Full textAbstract:
AbstractIn this article, the thought of the late Protestant theologian, Paul Tillich, is considered as a resource for a contemporary environmental ethic. Tillich's ontology of love is revisited through the filter of the present global ecological crisis as a way of clarifying the various relationships that exist among the different forms of love. The paper concludes by going beyond Tillich's usage of agape love strictly as a form of love between human persons to include the non-human community within the orbit of humanity's unconditional concern for the 'other', that is, toward an ethic of 'bio-agape'.
10
Chiba, Shin. "Hannah Arendt on Love and the Political: Love, Friendship, and Citizenship." Review of Politics 57, no. 3 (1995): 505–36. http://dx.doi.org/10.1017/s0034670500019720.
Full textAbstract:
This article explores the theme of love and the political in the thought of Hannah Arendt by examining her attitude toward such kinds of love as eros, philia, agape, cupiditas, caritas, compassio, fraternitas. Arendt generally regards love as unpolitical because of its inherent inclination to exclude the outside world. But she has shown a sustained interest in the relationship between love and the political. Arendt's concern for love is dictated by her search for a new, public, and artificial vinculum—or bond. This public bond, what Arendt calls amor mundi, is basically grounded in the notion of political friendship. I argue that amor mundi would be of more relevance, if it included not only political friendship but an element of eros as the craving for the durable world as well as two strands of agape—love of forgiveness and an enlarged neighborly love.
11
Lepojärvi, Jason. "Praeparatio Evangelica—or Daemonica? C. S. Lewis and Anders Nygren on Spiritual Longing." Harvard Theological Review 109, no. 2 (April 2016): 207–32. http://dx.doi.org/10.1017/s0017816016000031.
Full textAbstract:
C. S. Lewis read Anders Nygren's Agape and Eros in his mid-thirties, probably during the Christmas holiday of 1934. His first recorded thoughts, including the statement above, are from a letter dated “Jan 8th 1935” to his Oxford colleague Janet Spens. Despite his decisive criticism of what he calls Nygren's “central contrast”—that agape is selfless and eros self-regarding—Lewis ends this letter with a declaration of uncertainty: “However, I must tackle him again. He has shaken me up extremely.” It is remarkable, then, that Nygren is not mentioned by name in Lewis's The Four Loves (1960). Lewis's opening remarks on his theology of love, which do not directly refer to Nygren, “are critical of Nygren's main thesis in Agape and Eros.”
12
Karandashev, Victor. "Adaptive and maladaptive love attitudes." Interpersona: An International Journal on Personal Relationships 16, no. 2 (December 9, 2022): 158–77. http://dx.doi.org/10.5964/ijpr.6283.
Full textAbstract:
Multiple studies throughout recent years have investigated the theory of love that identified six love attitudes: Eros, Ludus, Storge, Mania, Pragma, and Agape. Research found that these love attitudes are associated with many aspects of romantic relationships, individual emotional characteristics, and personalities. However, there are few comprehensive reviews of those findings. This article reports meta-analysis and two empirical studies that explored emotional profiles of people with different love attitudes. Meta-analysis of multiple studies has demonstrated the prevalence of positive emotionality among individuals with Eros love attitudes and negative emotionality among individuals with Ludus and Mania love attitudes. Results of empirical studies showed that individuals with Ludus and Mania tend to experience more negative emotions, while those with Eros – more positive emotions. Pragma, Storge, and Agape love attitudes are characterized by infrequent and less intense positive and negative emotions. The love of individuals with Ludus and Mania types can be interpreted as defensive attitudes related to their experience of negative emotions. Generally, studies showed that Eros love attitude tends to promote an adaptive emotional experience. Individuals with Eros love have a better chance to be happy in their romantic relationships. On the other hand, Ludus and Mania are rather maladaptive love attitudes. Individuals with Ludus and Mania tend to be unhappy in relationship. Pragma, Storge, and Agape are neutral or moderately adaptive love attitudes without intense positive and negative emotions. Due to this, they do not show any salient defensive psychological mechanisms in their relationships.
13
Valentine-Maher, Sarah. "The Transformative Potential of Realigning Agape and Eros in the Continued Development of Nursing’s Role." Research and Theory for Nursing Practice 22, no. 3 (August 2008): 171–81. http://dx.doi.org/10.1891/1541-6577.22.3.171.
Full textAbstract:
Nursing may reach its highest potential when there is an integration of Agape love and Eros love within nursing. That is, an ontological framework from which service and giving of the self are aligned with creative power and development of the self. The concepts of Eros and Agape give the nurse tools to understand the contradictions of nursing and to find increased purpose, peace, and strength in her own work. For the field of nursing, the concepts of Eros and Agape offer a pathway to redefining a heroic role of service. Such a redefined role may help nursing become increasingly responsive to the true reality of human needs, from direct contact with a patient to involvement in international health.
14
Ariyati, Risky Ananda, and Fathul Lubabin Nuqul. "Gaya Cinta (Love Style) Mahasiswa." Psikoislamika : Jurnal Psikologi dan Psikologi Islam 13, no. 2 (December 30, 2016): 29. http://dx.doi.org/10.18860/psi.v13i2.6439.
Full textAbstract:
Cinta adalah salah satu bentuk emosi yang mengandung ketertarikan, hasrat seksual, dan perhatian pada seseorang. Cara seseorang mencintai dan mengekspresikan rasa cintanya berbeda-beda, yang kemudian disebut dengan gaya cinta. Ada 6 gaya cinta yaitu eros (cinta romantis), ludos (cinta main-main), strong (cinta persahabatan), mania (cinta posesif), pragma (cinta realistis), agape (cinta tanpa pamrih). Tujuan penelitian ini untuk mengetahui gaya cinta (love style) mahasiswa ditinjau dari jenis kelamin. Penelitian ini melibatkan 190 subjek yang merupakan mahasiswa. Instrumen yang digunakan adalah adaptasi dari skala Love Attitude Scale (LAS). Hasil penelitian ini menunjukkan bahwa subjek berkecenderungan mempunyai gaya cinta yang kombinatif 120 responden atau 63,2 %. Penelitian ini juga menemukan bahwa laki-laki lebih memiliki gaya cinta ludos (cinta main-main) dan agape (cinta tanpa pamrih) dibandingkan perempuan.
15
Osaka, Kyoko, Gil P. Soriano, Allan Paulo L. Blaquera, Tetsuya Tanioka, Maria Elizabeth C. Baua, Savina O. Schoenhofer, and Marilyn A. Ray. "Christian Worldview and Caring in Nursing." Journal of Christian Nursing 41, no. 3 (June 10, 2024): 178–83. http://dx.doi.org/10.1097/cnj.0000000000001179.
Full textAbstract:
ABSTRACT: Sister Simone Roach, a noted philosopher of caring in nursing, left behind a significant body of theoretical and practical work highlighting the areas of nursing ethics, care/caring, and compassion. This article explores the integration of the moral foundation of agape love in Pauline theology and Roach's human caring in nursing (1992) as the action of agape love. A narrative literature review explores the relationship between the scriptural ethics of St. Paul (Pauline ethics) and Roach's caring in nursing.
16
Azadegan, Ebrahim. "Divine Love and the Argument from Divine Hiddenness." European Journal for Philosophy of Religion 6, no. 2 (June 21, 2014): 101–16. http://dx.doi.org/10.24204/ejpr.v6i2.180.
Full textAbstract:
This paper criticizes one of the premises of Schellenberg’s atheistic argument from divine hiddenness. This premise, which can be considered as the foundation of his proposed argument, is based on a specific interpretation of divine love as eros. In this paper I first categorize several concepts of divine love under two main categories, eros and agape; I then answer some main objections to the ascription of eros to God; and in the last part I show that neither on a reading of divine love as agape nor as eros can Schellenberg’s argument be construed as sound. My aim is to show that even if – contra Nygren for example – we accept that divine love can be interpreted as eros, Schellenberg’s argument still doesn’t work.
17
Stevens, Rebecca. "Overcoming othering through agape." Theology 127, no. 2 (March 2024): 95–102. http://dx.doi.org/10.1177/0040571x241232102.
Full textAbstract:
This article explores the theological concept of othering. It investigates how society categorizes those different to the norm in historical, contemporary and biblical narratives. It does not offer solutions as such but finds hope in overcoming the othering in the message of agape that Christian love is unconditional.
18
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.
Full textAbstract:
<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>
19
Nastiezaie, Naser, Mosayeb Bameri, and Nemat Allah Rahimi Dadkan. "The Relationship of Servant Leadership with Trust and Organizational Efficacy." Modern Applied Science 10, no. 9 (June 7, 2016): 87. http://dx.doi.org/10.5539/mas.v10n9p87.
Full textAbstract:
The present study aimed to examine the relationship of servant leadership with trust and organizational efficacy. This descriptive study followed a correlational design. Using stratified random sampling method, 225 employees of Zahedan Department of Education were studied through applying three questionnaires on servant leadership, organizational trust, and organizational efficacy. To analyze the obtained data, Pearson correlation coefficient and simultaneous regression analysis were used via SPSS v.21. According to the results, the correlation coefficients between servant leadership and components of service, humility, trust, and agape love and organizational trust were respectively 0.758, 0.646, 0.664, 0.698, and 0.686 (P<0.01). Moreover, the results of multiple regression analysis revealed that agape love with a beta-value (β) of 0.332, service with a beta-value of 0.247, and humility with a beta-value of 0.227 had the highest power to predict organizational trust. Additionally, the correlation coefficients between servant leadership and components of service, humility, trust, and agape love and organizational efficacy were respectively 0.66, 0.533, 0.518, 0.68, and 0.625 (P<0.01). The results of multiple regression analysis indicated that trust with a beta-value (β) of 0.684 and service with a beta-value of 0.147 had the highest power to predict organizational efficacy. Therefore, it can be concluded that the more and the better managers of the Department of Education apply the servant leadership style, such that they demonstrate more service, humility, and agape love in their behaviors, actions, and leadership style, the more trust they gain, and the levels of organizational trust and organizational efficacy correspondingly increase.
20
Marzec, Magdalena, and Andrzej Łukasik. "Love Styles in the Context of Life History Theory." Polish Psychological Bulletin 48, no. 2 (June 27, 2017): 237–49. http://dx.doi.org/10.1515/ppb-2017-0027.
Full textAbstract:
Abstract The evolutionary function of love is to create a strong bond between the partners with reproduction in view. In order to achieve this goal, humans use various sexual/reproductive strategies, which have evolved due to specific reproductive benefits. The use of particular strategies depends on many factors but one of the most important is early childhood experiences, on which life history theory (LHT) focuses. John Lee (1973) identified 6 basic love styles: eros, ludus, storge, pragma, agape, and mania. Our goal was to check whether love styles may be treated as sexual/reproductive strategies in the context of LHT - slow or fast strategy. In our study (N = 177) we found that people who prefer the slow reproductive strategy are inclined to show passionate, pragmatic and friendly love, and those who prefer the fast strategy, treated love as a game. A low level of environmental stress in childhood results in preferring eros, storge and agape love styles, belonging to the slow strategy, and a high one results in preferring ludus, which belongs to the fast strategy. People representing eros, storge or pragma styles have restricted sociosexual orientation so they prefer long-term relationships, whereas those with the ludus style are people with unrestricted orientation, preferring short-term relationships. Besides, storge, agape and pragma seem to determine preferring qualities connected with parental effort in one’s partner, mania - with mating effort, and eros - with both kinds of effort. No correlation was found between the love style and the number of children.
21
McCall, Bradford. "Nygren and Oord on Love." Process Studies 49, no. 2 (2020): 275–91. http://dx.doi.org/10.5840/process202049213.
Full textAbstract:
This article offers a critique of Anders Nygrens influential theory of love, which radically distinguishes among ^ros, agape, and philm. By contrast, a defense is offered of Thomas Jay Oord's view, which I label "kenotically donated love" or "full-Oorded" love. Comparisons are developed of related biological relationships like mutualism, commensalism, and parasitism.
22
Poe, Danielle. "Romantic Love as an Entry to Agape." Acorn 13, no. 1 (2005): 35–41. http://dx.doi.org/10.5840/acorn2005/20061315.
Full text
23
Bretherton, Luke. "Political Agape: Christian Love and Liberal Democracy." Journal of Church and State 58, no. 2 (April 24, 2016): 368–70. http://dx.doi.org/10.1093/jcs/csw008.
Full text
24
Buck, Nicholas. "Political Agape: Christian Love and Liberal Democracy." Political Theology 18, no. 2 (January 5, 2017): 172–73. http://dx.doi.org/10.1080/1462317x.2016.1270072.
Full text
25
McCall, Bradford. "Nygren and Oord on Love: A Critique." Process Studies 49, no. 2 (October 1, 2020): 275–91. http://dx.doi.org/10.5406/processstudies.49.2.0275.
Full textAbstract:
Abstract This article offers a critique of Anders Nygren’s influential theory of love, which radically distinguishes among eros, agape, and philia. By contrast, a defense is offered of Thomas Jay Oord’s view, which I label “kenotically donated love” or “full-Oorded” love. Comparisons are developed of related biological relationships like mutualism, commensalism, and parasitism.
26
Fliege, Daniel. "“L’homme innocent à honte n’est tenu.”: La Définition de vrai amour par dizains by Marguerite de Navarre, the Problem of Nudity and the “Libertins spirituels”." French Forum 47, no. 2-3 (2022): 49–63. http://dx.doi.org/10.1353/frf.2022.a914320.
Full textAbstract:
Abstract: In the Définition de vrai amour par dizains , Marguerite de Navarre explores the nature of love. This cycle of twenty-six poems has received little attention from scholars, as for a long time the poems were only available in a fragmentary edition. It is only since Richard Cooper’s 2007 edition that there is a basic text with which researchers can work. Nevertheless, the poems raise questions, for the writing style is sometimes so hermetic that the texts appear incomprehensible. According to our hypothesis, three factors are responsible for this. Firstly, the structure, which presents a dialogue between a lady and her lover, but which leaves the distribution of roles unclear, so that the reader often does not know which of the two interlocutors is speaking. Secondly, the nature of love itself, which is differentiated in the dialogue between eros and agape , but terminologically is always expressed by the word amour , so that the reader is often left confused. Thirdly, the writing style is particularly condensed and plays with ambiguities. Our thesis is that the poems are intentionally ambiguous in order to confuse the readers and show them the limits of their own intellect. Only “amitié naifve” allows the lover at the end of the dialogue to understand that the divine love of agape is true love; similarly, it is only at the end of the cycle that the reader realizes that religious themes are central to the poems. This paper analyses this technique of confusion as a “poetics of naivety.”
27
Cataldi, Silvia, Andrea Gallelli, and Gennaro Iorio. "An Interpretative Concept for Social Sciences: Agapic Love as a Framework for Poverty." Journal for Perspectives of Economic Political and Social Integration 22, no. 1-2 (December 1, 2016): 73–84. http://dx.doi.org/10.1515/pepsi-2016-0003.
Full textAbstract:
Abstract Why sometimes people use their own resources to help unknown others? What drives an entrepreneur to adopt expensive socially responsible behaviours? What prompts a public employee to spend time with a customer outside the working hours? In every-day life there many social phenomena based on un-conditionality, disinterestedness, over abound. Such phenomena remain outside the field of explanation of approaches such as rational choice theory or neo-utilitarianism, being described as paradoxes of social action. But also solidarity or gift theories do not provide sufficient explanation for phenomena in which group identity or social ties are not the main motivations of action. Drawing from critical theories, we propose to (re)introduce the sociological concept of agape-love as a theoretical frame for those social mechanisms that elude reification, quantifiability, instrumental thinking. Agape-love, as formerly introduced by Luc Boltanski (1990), is focused on the present, avoiding any consequence calculation, refuses comparison and equivalence, does not involve reciprocity. According to Boltanski, agape must remain unaware for social agents, as any intentionality would lead action away from pure disinterestedness. We propose to reconceptualise agape, integrating it with theoretical insights by different social scientists (such as Honneth and Sorokin), with new reflexive and institutional accounts, and provide it with empirical foundation (Iorio, 2014). We present the case of “suspended goods” and read it with the look of agape. It is a relatively recent practice widespread in various fields (examples are suspended groceries, suspended books, suspended holidays) that consists in purchasing goods or services, which will be actually consumed by others who cannot afford them. This is a case of informal or popular welfare for needy people. Starting from this case study the authors will reflect on poverty, wondering if it is possible an action of aid toward poor which is not based on labelling and submission (Simmel 1908/1965). We argue that agape is a powerful concept, capable of linking micro and macro levels, useful both to enlighten agents’ motivations in apparent nonrational (choice) situations, but also to describe the aggregate effects of collective behaviours that produce alternative economic regimes or welfare systems.
28
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.
Full textAbstract:
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.’
29
Głąb, Anna. "The Tectonics of Love in Leo Tolstoy’s Resurrection." Studia Humana 5, no. 3 (September 1, 2016): 90–103. http://dx.doi.org/10.1515/sh-2016-0018.
Full textAbstract:
Abstract The text analyzes Leo Tolstoy’s Resurrection focusing on the feelings expressed in the novel. It focuses on: (I) the ways in which the content of the novel is expressed through artistic means; (II) Tolstoy’s anthropology; (III) the notion of love presented by Ronald de Sousa in his last book Love. A Very Short Introduction: the difference between love and mood or emotion; the classification of love (philia, storge, agape, eros); the distinction between love and lust; love as a reason-free desire; and the notion of the historicity of love.
30
Fourmanov, I. A. "Cross-Cultural Differences in Love Attitudes of Belarusians and Chinese." Social Psychology and Society 12, no. 4 (2021): 114–26. http://dx.doi.org/10.17759/sps.2021120407.
Full textAbstract:
Objectives. Study of cross-cultural differences in love attitudes of Belarusians and Chinese. Background. A large number of cross-cultural studies focus on comparing the psychological characteristics of representatives of two polar cultures — individualistic and collectivist. At the same time, little attention is paid to the study and explanation of the differences within each of these cultures. Although it is quite obvious that countries belonging to the same culture may differ significantly due to their cultural-specific features, traditions, state structure, and religions. In this regard, the study was aimed at identifying differences in such a cultural universal as love, namely, in the love attitudes of Belarusians and Chinese, who are representatives of collectivist culture. Study design. The study was conducted using a survey method. For data processing and analysis, descriptive statistics and Student t-test were used. Participants. The respondents were 1344 people, representatives of the Belarusian (men, N=544; women, N=560) and Chinese (men, N=120; women, N=120) samples, aged 17-30 years. Measurements. Love Attitudes Scale by C. Hendrik, S. Hendrik. Results. Chinese men differ from Belarusian men with higher scores of attitudes Agape, Pragma, Mania, Storge and Ludus. Belarusian women differ from Chinese women with higher Eros attitudes. In turn, Chinese women in comparison with Belarus, have higher rates of Pragma, Storge, and Ludus. At¬titudes Eros and Agape occupy the top position in the hierarchy of love attitudes of Belarusian men and women, and attitudes Agape and Pragma — in Chinese. Ludus, regardless of gender and nationality, has the least power. Conclusions. The results of the study contribute to the understanding of differences in love styles depending on belonging to Western and Eastern collectivist subcultures.
31
Carr, David. "Love, Truth and Moral Judgement." Philosophy 94, no. 04 (September 17, 2019): 529–45. http://dx.doi.org/10.1017/s0031819119000287.
Full textAbstract:
AbstractA famous section of 1 Corinthians and some influential passages in the work of Iris Murdoch seem to suppose a significant connection between the higher human love of agape and moral knowledge: that, perhaps, the former may provide access to the latter. Following some sceptical attention to this possibility, this paper turns to a more modest suggestion of Plato's Symposium that the ‘lower’ human love of eros might be a transitional stage to higher moral love or knowledge of the good. Still, while conceding that this may be so, the present paper argues that any moral transformations of such loves would need to be informed by moral wisdom or knowledge rather than vice versa. However, the paper concludes that there are ultimately deep and perhaps irreconcilable tensions between the epistemic and agapeic dimensions of moral life.
32
Gonwa, Janna. "Eros, Agape, and Neighbour-Love as Ontological Gift." Toronto Journal of Theology 31, no. 1 (January 2015): 84–93. http://dx.doi.org/10.3138/tjt.3113.
Full text
33
Christou, Prokopis A. "Exploring agape: Tourists on the island of love." Tourism Management 68 (October 2018): 13–22. http://dx.doi.org/10.1016/j.tourman.2018.02.015.
Full text
34
Panggabean, Meicky Shoreamanis. "REPRESENTATION OF LOVE IN THE GODFATHER." TONIL: Jurnal Kajian Sastra, Teater dan Sinema 20, no. 1 (June 7, 2023): 1–7. http://dx.doi.org/10.24821/tnl.v20i1.7418.
Full textAbstract:
Research done in Italian prisons showed that the convicted mafia members exhibited significant antisocial traits but their capacity for emotional connection is higher than other imprisoned offenders in Italy. In another research, Schimmenti (2014) concluded that mafioso is more sensitive, family orientated, and less selfish than other murderers. In popular culture particularly in movies, mafioso is portrayed as callous and remorseless. Knowing that they can have emotional relationships, this study analyzes the types of love that are revealed in 'The Godfather', a mob movie that was nominated for 28 Oscars and won 9. The Ancient Greek has four different words for love: Agape, Eros, Philia, and Storge. This concept of love is popularized by CS Lewis and will be used as the basis of analysis. This research focused on the main character, Michael Corleone, and examined which type of love he expressed and to whom it poured out: His own family or his mafia family. The movie portrayed that Michael was only capable of loving his father and his daughter. He could express Storge yet was unable to have affection towards his wife (Eros) thus automatically did not have the capacity to love unconditionally (Agape). He also had a hard time to have close relationship with anyone and did not love his brothers or sister, either (Philia).
35
McLeod-Harrison, Mark S. "Humility, Love and Radical Discipleship: Steps toward an Ontology of the Sainted Self." Studies in Christian Ethics 30, no. 3 (March 28, 2017): 278–92. http://dx.doi.org/10.1177/0953946817701043.
Full textAbstract:
My goal is to explicate the ontological framework of the human self that is required for radical discipleship. I do this through two notions: Christian love (agape) and Christian humility. To that end I explore the other- and the self-regarding aspects of humility and love, posing a problem for love and humility rooted in our typical notions of self-interest and phronesis. I then propose a way of rethinking humility and love in the context of a sketch of solidarity and an alternative ontology of the self.
36
Rakhmawati, Silvia Maudy. "The Role of the Concept of Agape in Improving Aristotle’s Ethics." Jurnal Filsafat 34, no. 1 (February 29, 2024): 133. http://dx.doi.org/10.22146/jf.82115.
Full textAbstract:
This research attempted to solve a fundamental philosophical problem in Aristotle's ethics, which was considered insufficient to provide an explanation of what principles must be obeyed by agents of virtue to determine morally right actions. Therefore, this research was conducted to analyze the role of the concept agape in improving Aristotle’s ethics, and its relevance to well-being. This research method was literature-based qualitative research. The research type applied was descriptive of the expert’s thoughts. The agape concept in this study was independent of metaphysical and theological orientations. The concept of agape in this discussion did not refer to God but was directed to the realm of virtue. The high moral value on which agape is based is rationality. Morally right action is an action that emanates from virtue, which is shaped by the purpose of love and wisely carried out in a relational context using practical reason involving situational and consequence considerations. The essential role of agape in virtue is as a constituent of well-being. What one brings to life becomes one’s own life, in line with Aristotle's classical notion that virtue contributes to eudaimonia.
37
Kadarsi, Naumi. "Mengasihi Saudara." FILADELFIA: Jurnal Teologi dan Pendidikan Kristen 1, no. 1 (March 9, 2020): 1–14. http://dx.doi.org/10.55772/filadelfia.v1i1.5.
Full textAbstract:
Strong individual traits influence humans to become a person who loves himself. The desire to actualize oneself and provide self-satisfaction results in becoming a more self-centered person. As a result something that is not in accordance with itself, people will tend to be angry or hate others because it does not match what he expected. Loving is not a new thing or command. Filadefia is a city built by a brother and given to his brother. Whereas the Philadelphian church mentioned in Revelation kitan is a faithful and diligent church obeying God's commands. Although the congregation does not have great strength in the midst of persecution that suppresses it, but his love for God shows faith and faithfulness to do God's commands. In writing, you often use the word Agape rather than philio. In this case John asserts that the command to love you proves that he is a follower of Jesus. Being a follower or disciple of Jesus means staying in God moving from death. Staying in God means following all the commands of God means not hating one another. It is not easy to carry out God's command to love you but on the basis of agape love that is the sacrifice of Jesus Christ who gave His life for friends, brothers and also called children of God. Give an example that every believer must do so that the designation of brothers, friends and children of God clearly makes a difference with the children of Satan and also proves the believer's obedience to Jesus Christ as his Lord and Savior.
38
Kim, Sowon, Mireia Las Heras, and Maria Jose Bosch. "A Matter of Love: Exploring What Enables Work-family Enrichment." International Business Research 9, no. 8 (June 7, 2016): 24. http://dx.doi.org/10.5539/ibr.v9n8p24.
Full textAbstract:
<p>The purpose of this empirical study is to examine the conditions under which work-family enrichment happens. We conducted a total of 30 interviews with managers (and their spouses) participating in a demanding executive education program at a prestigious business school in Spain in order to explore how work and family resources are generated and transferred from one role to the other. Based on the qualitative results, we developed a model and surveyed 302 Chilean employees across an organization in the industrial sector in order to test our preliminary results in the qualitative stage. In our qualitative study, we find that there is a unique resource generated only in the family domain, which we define as “agape love” that contributes to enrichment. Our quantitative study confirms that, the more individuals experience agape love from spouse and children, the more the family enriches the employee’s work life.<strong></strong></p>
39
Foghel, Bianca. "Patterns and Representations of Shakespearean Love: Hubris, Infatuation, Agape in Hamlet." Gender Studies 11, no. 1 (December 1, 2012): 38–50. http://dx.doi.org/10.2478/v10320-012-0027-4.
Full textAbstract:
Abstract The more conceptually elusive love has proven to be, the more it has whetted humanity’s appetite to try to narrow it down. Could one say that Shakespeare is one of the few personalities that managed not only to exemplify almost all recurrent patterns of love, but also to recreate them, in his case, within his plays? Is love weak, or is it so strong that it gives life to a character, only to overwhelm and destroy him/her later? Are there any archetypal emotional stages, or is it a fiery combustion? These are all questions which this paper will attempt to discuss with regard to Hamlet.
40
Azgın, Bilge. "Tarkovsky’s Philosophy of Love: Agape in Stalker and Sacrifice." Journal of History Culture and Art Research 7, no. 2 (July 2, 2018): 205. http://dx.doi.org/10.7596/taksad.v7i2.1490.
Full text
41
Pavenkov, Oleg, Ilya Shmelev, and Mariia Rubtcova. "The personology of love-agape in Horuzhy’s synergetic anthropology." Revista de Cultura Teológica, no. 90 (January 24, 2018): 45. http://dx.doi.org/10.23925/rct.i90.35775.
Full textAbstract:
O artigo centra-se na análise da personologia do amor na antropologia sinergética de Horuzhy. O pensamento de Horuzhy como visão dos representantes da filosofia moderna do século XXI na Rússia, estava sob a influência poderosa da tradição filosófica religiosa russa e da prática do Hesychasm. Horuzhy desenvolveu uma abordagem sinergética-personológica para a consideração sobre o amor. O amor, que completou e moveu a vida e o ministério dos anciãos é o amor de Cristo, que é Amor. O amor humano por transformação sinergética pode entrar completamente no Amor de Cristo através da prática do Hesiaquismo. Horuzhy concentrou-se em aspectos espirituais-práticos e ascéticos do amor unido. Chegamos à conclusão de que, na filosofia de Horuzhy, o amor-ágape, existente dentro da personalidade humana, está centrado em Cristo. A missão do amor-ápice é teúrgica e cósmica. Esta missão do amor é “reunir a obra da criação: viver e agir no mundo, o ser humano tem que reunir e transformar o mundo em um todo vital e harmonioso. Assim, o amor-ágape é a idéia central da antropologia sinergética e de toda a "loso"a russa.
42
Neto, Félix, and Daniela C. Wilks. "Compassionate love for a romantic partner across the adult life span." Europe’s Journal of Psychology 13, no. 4 (November 30, 2017): 606–17. http://dx.doi.org/10.5964/ejop.v13i4.1204.
Full textAbstract:
Compassionate love has received research attention over the last decade, but it is as yet unclear how it is experienced over a lifetime. The purpose of this study was to investigate compassionate love for a romantic partner throughout the adult life span, exploring individual differences in the propensity to experience compassionate love in regard to age, gender, religion, love status, love styles, and subjective well-being. The results showed that religion and love status display significant effects on compassionate love. Believers experienced greater compassionate love than nonbelievers, and individuals in love presented greater compassionate love than those who were not in love. Love styles and subjective well-being were found to be related to compassionate love. These findings corroborate studies that indicate that individuals who experience higher compassionate love for a romantic partner are more likely to report Eros, Agape, and subjective well-being.
43
Šarić, Željko M. "DENIS DE ROUGEMONT AND THE WESTERN CONCEPTION OF LOVE." Филолог – часопис за језик књижевност и културу 13, no. 26 (December 31, 2022): 407–27. http://dx.doi.org/10.21618/fil2226407s.
Full textAbstract:
This paper analyses the key areas reached by the Swiss author Denis de Rougemont in his famous work Love in the Western World. We critically read de Rougemont's thought that love-passion, as the basic guiding thread of the myth of Tristan and Isolde, still sovereignly rules the unconscious being of modern man, giving him a one-sided vision of the play about love. Following his argumentation, we examine the connections between courtly and chivalrous love, Cathar heresy and troubadour love poetry. Denis de Rougemont contrasts eros, which ignites passion that descends into the darkness of death, with agape, i.e. the Christian love for one's neighbour. We question whether de Rougemont's solution to the problem of love by establishing merciful love as a necessary moral choice can be a satisfactory answer for modern man.
44
Goodboy, Alan K., and Melanie Booth-Butterfield. "Love Styles and Desire for Closeness in Romantic Relationships." Psychological Reports 105, no. 1 (August 2009): 191–97. http://dx.doi.org/10.2466/pr0.105.1.191-197.
Full textAbstract:
This study investigated differences in love styles (i.e., eros, ludus, storge, pragma, agape, mania) associated with the romantic desire for closeness. Participants were 197 undergraduate students ( M age = 19.8 yr., SD = 1.9; 92 men, 104 women) currently in a romantic relationship who completed a survey assessing their love styles and current desire for closeness with their partner (i.e., desired less closeness, the same level of closeness, or more closeness). Results indicated small significant differences in individuals' preferences for closeness with the eros and ludus love styles. Specifically, individuals who desired less closeness scored lower on eros love and higher on ludus love than partners who reported an ideal level of closeness or who desired more closeness.
45
Hummels, Harry, Matthew T. Lee, Patrick Nullens, Renato Ruffini, and Jennifer Hancock. "The Future on Love and Business Organizing. An Agenda for Growth and Affirmation of People and the Environment (AGAPE)." Humanistic Management Journal 6, no. 3 (December 2021): 329–53. http://dx.doi.org/10.1007/s41463-021-00117-x.
Full textAbstract:
AbstractBusiness and love appear to have little to do with each other. We hold the opposite to be true if the concept of love in business draws from two corresponding grammars. This paper contributes to the ‘agenda for growth and affirmation of people and the environment’ (agape) in business. By focusing on the grammars of love and business we operationalize the concept of love in ways that business executives, managers and employees can understand, adopt, and implement. With references to the theory and practice of management and organizations, we aim to contribute to expanding the theory and practice of responsible organizations and their leaders caring for others.
46
Baumunk, Megan J. "Working With Spousal Caregivers in Rehabilitation Counseling: Considerations for Assessing Love Styles." Journal of Applied Rehabilitation Counseling 54, no. 3 (August 11, 2023): 200–215. http://dx.doi.org/10.1891/jarc-2023-0002.
Full textAbstract:
For married couples, adjustment to disability is a process that impacts both spouses. Spousal caregivers often report limited or poor coping strategies and can experience caregiver burden. Due to the shared stress, dyadic coping strategies must be considered in addition to individual coping responses. There is limited research explaining why couples engage in dyadic coping more effectively than others. Love styles are categorizations of love behaviors, thoughts, and motivations. Analyzing Lee’s (1957) love styles (Eros, Ludus, Storge, Agape, Mania, and Pragma) may lead to a possible explanation. The relationships between love styles, dyadic coping, and caregiver burden are conceptualized, and recommendations for rehabilitation counselors are provided.
47
Pavenkov, Oleg, and Mariia Rubtcova. "Metaphysics of love in the religious philosophy of Pável Florensky." Anales del Seminario de Historia de la Filosofía 33, no. 1 (April 8, 2016): 163–80. http://dx.doi.org/10.5209/rev_ashf.2016.v33.n1.52293.
Full textAbstract:
This article focuses on the analysis of the concept of love in the religious philosophy of Pavel Florensky, who shares the ontological approach to the consideration of love with other representatives of Russian religious philosophy (N. berdyaev and S. bulgakov). We pay more careful attention to the understanding of love-άγαπαν by Florensky. We have drawn the conclusion that, in the philosophy of P. Florensky, Love, closely connected with truth and beauty, is considered an ontological basis existence of personality. We develop the ideas of Pavel Florensky, and accordingly assume that it is possible to synthesise love-agape and love-eros around the idea of sacrificial love. Agapelogical and erotical ‘bezels’ of one jewel of love is aspects of united love, which is given by God. this gift of God, the gift of united love, is kept by humans through prayer and deeds of love.
48
Butler, Robin, W. Richard Walker, John J. Skowronski, and Laura Shannon. "Age and Responses to the Love Attitudes Scale: Consistency in Structure, Differences in Scores." International Journal of Aging and Human Development 40, no. 4 (June 1995): 281–96. http://dx.doi.org/10.2190/yaa7-3c7g-tvxt-vatb.
Full textAbstract:
Two separate issues concerning the relation between age and love are addressed in this article. The first issue is concerned with the age generalizability of the factor structure produced by responses to the Love Attitudes Scale. The data presented indicate that the factor structure of responses to the Love Attitudes Scale is highly similar in college-aged and middle-aged participants. The second issue concerns the relation between age and actual scores on the sub-scales of the Love Attitude Scales. The data indicate that age is related to responses on the Mania and Agape sub-scales, particularly for females. Collectively, these data suggest that general structural conceptions of love remain relatively constant into middle-age, but that there is a relation between age and some specific love styles.
49
Xie, Zhibin. "The Dynamic between Love and Justice." Theology Today 77, no. 3 (October 2020): 269–84. http://dx.doi.org/10.1177/0040573620947048.
Full textAbstract:
The dynamic between love and justice raised by Reinhold Niebuhr points to the possibility of transforming justice by love while acknowledging the distance between the two. This position has recently been challenged by Nicholas Wolterstorff’s idea of “love incorporating justice.” This article reexamines this dynamic between love and justice in the Chinese context, introducing Confucian alternatives to Western-style political order (in the version of the “Confucian constitutionalism” of Qing Jiang) to the Western theory of justice (in the version of the “Chinse theory of justice” of Yushun Huang), and to avoid the conflict between love and justice (in terms of the “Confucian love with distinction” of Yong Huang). This article argues that to explore social justice in China the concepts of love—both Confucian ren and Christian agape—can make their own contributions, demanding just institutions while revealing human limitations.
50
Turenko, V. E. "ESSENCE AND FEATURES OF THE DISCOURSE OF ROMANTIC CULTURE OF LOVE: AN ATTEMPT OF RETHINKING." UKRAINIAN CULTURAL STUDIES, no. 1 (2) (2018): 52–55. http://dx.doi.org/10.17721/ucs.2018.1(2).12.
Full textAbstract:
The article analyzes the nature of the romantic culture of love. Romantic love is seen as a love culture, which includes a set of beliefs, ideals, principles that have developed in the Middle Ages, and the idea of which passes from generation to generation, from one century to another. It is emphasized that the romantic culture of love is not only a discourse of passion and ethos of eros. This cultural-historical type of love absorbs the connotations agape, filia and storge. Consequently, the discourse of those who love in the romantic invariant is not focused solely on passion, it is also caring, understanding, responsibility, attention, sacrifice, etc. – aspects inherent in love-filia, love-storge and love-agape. It is proved that a discourse of romantic culture of love is not realized through the prism of "rose-colored glasses", but in the context of understanding that the emergence of this feeling inevitably generates a sense of vulnerability in both participants of the love discourse. The presence of sorrow in one of the participants of the discourse of love is one of the most characteristic and vivid signs of the romantic culture of love. From the philosophical point of view, various aspects of love affliction are considered as markers of truth and authenticity of feelings, relationships between lovers. Tears, in romantic love - is not the weakness of an object and/or subject of love discourse, but it is their strength, depth and basis for the continuation of their history of feelings. It turns out that in contrast to the modern post-romantic culture of love, in the romantic tradition, the basis of love relations is the maximum recognition of the person. The one who we love is given to us as a fact of life, as the world itself. Love for which the only truly significant and determining any choice is the value of a particular, separate personality. The person we love, in essence, cannot be the subject of evaluation. One may be neither reasonable, nor good, but he/she is capable of transforming a valuable world, revealing its unity, its ability to harmony and doomed to disharmony. The love of human to human (the subject of Love) is the path where all the faces and all the boundaries, that distinguish people from one or another affiliation, disappear.