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Journal articles on the topic 'Love Agape'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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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.

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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.

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2

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.

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3

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.

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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.

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4

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.

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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.

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5

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.

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6

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.

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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.

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7

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.

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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'.

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8

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.

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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.”

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9

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.

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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.

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10

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.

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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.

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11

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.

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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.

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12

Poe, Danielle. "Romantic Love as an Entry to Agape." Acorn 13, no. 1 (2005): 35–41. http://dx.doi.org/10.5840/acorn2005/20061315.

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13

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.

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14

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.

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15

McCall, Bradford. "Nygren and Oord on Love." Process Studies 49, no. 2 (2020): 275–91. http://dx.doi.org/10.5840/process202049213.

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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.

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16

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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17

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.

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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.

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18

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.

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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.

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19

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.

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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.

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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.

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21

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.

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22

Carr, David. "Love, Truth and Moral Judgement." Philosophy 94, no. 04 (September 17, 2019): 529–45. http://dx.doi.org/10.1017/s0031819119000287.

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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.

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23

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.

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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.

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24

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.

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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.

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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.

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26

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.

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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.

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27

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.

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<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>

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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32

Peters, Ted. "Artificial Intelligence versus Agape Love: Spirituality in a Posthuman Age." Forum Philosophicum 24, no. 2 (December 20, 2019): 259–78. http://dx.doi.org/10.35765/forphil.2019.2402.12.

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As Artificial Intelligence researchers attempt to emulate human intelligence and transhumanists work toward superintelligence, philosophers and theologians confront a dilemma: we must either, on the one horn, (1) abandon the view that the defining feature of humanity is rationality and propose an account of spirituality that dissociates it from reason; or, on the other horn, (2) find a way to invalidate the growing faith in a posthuman future shaped by the enhancements of Intelligence Amplification (IA) or the progress of Artificial Intelligence (AI). I grasp both horns of the dilemma and offer three recommendations. First, it is love understood as agape, not rational intelligence, which tells us how to live a godly life. Love tells us how to be truly human. Second, the transhumanist vision of a posthuman superintelligence is not only unrealistic, it portends the kind of tragedy we expect from a false messiah. Third, if as a byproduct of AI and IA research combined with H+ zeal the wellbeing of the human species and our planet is enhanced, we should be grateful.

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Hammond, Jeffrey B. "Agape, justice, and law: how might Christian love shape law?" Comparative Legal History 7, no. 2 (July 3, 2019): 245–53. http://dx.doi.org/10.1080/2049677x.2019.1685751.

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Spencer, Nick. "Timothy P. Jackson, Political Agape: Christian Love and Liberal Democracy." Theology 119, no. 2 (February 17, 2016): 143–44. http://dx.doi.org/10.1177/0040571x15615465p.

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Mendham, Matthew D. "EUDAIMONIA AND AGAPE IN MACINTYRE AND KIERKEGAARD'S WORKS OF LOVE." Journal of Religious Ethics 35, no. 4 (December 17, 2007): 591–625. http://dx.doi.org/10.1111/j.1467-9795.2007.00323.x.

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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.

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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.

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Xie, Zhibin. "The Dynamic between Love and Justice." Theology Today 77, no. 3 (October 2020): 269–84. http://dx.doi.org/10.1177/0040573620947048.

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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.

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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.

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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.

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Tuininga, Matthew J. "Political Agape: Christian Love and Liberal Democracy by Timothy P. Jackson." Interpretation: A Journal of Bible and Theology 71, no. 1 (December 20, 2016): 92–94. http://dx.doi.org/10.1177/0020964316670942b.

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Black, Peter. "The Broken Wings of Eros: Christian Ethics and the Denial of Desire." Theological Studies 64, no. 1 (February 2003): 106–26. http://dx.doi.org/10.1177/004056390306400102.

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[In this segment of the Notes on Moral Theology, the author argues that overcoming one's suspicion of eros in Christian ethics would lead to a more integrated vision of the human person, moving beyond the dichotomies between rational knowledge and emotional cognition, spirituality and sexuality, agape and self-love. At the same time, positive recognition of eros would help oust the eroticization of power.]

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Buscop, J. "Digoeuvre van Cas Vos: die beliggaming van ‘n lewensvreugdespel." Verbum et Ecclesia 24, no. 1 (October 15, 2003): 29–39. http://dx.doi.org/10.4102/ve.v24i1.309.

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Since 1999 Cas Vos has produced three books of poetry; Vuurtong (1999), Gode van Papier (2001) and Enkeldiep (2003). These works are all written from the perspective of a particular Weltanschauung or Zeitgeist which may be defined as La joie de vivre. Joy of life manifests itself on a number of levels, including the Greek, pneuma, psuche and soma. La joie de vivre is also a crucial dimension of the gameplay that is love. Vos writes and lives love as a gift of God and identifies three stages of love, the Greek, eros, phileo and agape love. Whilst the joy of life has many sides, Vos also indicates the opposite manifestations of joie de vivre in pain, sickness, loss and death. Vos is a new inspiration in Afrikaans literature and has created an idiolectic voice which, in his own words, can be summarized as the coitus between different language signs.

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Becker, Nickolas. "Agape Ethics: Moral Realism and Love for All Life. By William Greenway." Journal of the Society of Christian Ethics 39, no. 1 (2019): 205–6. http://dx.doi.org/10.5840/jsce201939115.

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Redick, Caroline. "Spirit Baptism as a Moral Source in a Secular Age." PNEUMA 40, no. 1-2 (June 6, 2018): 37–57. http://dx.doi.org/10.1163/15700747-04001007.

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Abstract Charles Taylor notes that moderns aspire to high moral standards, such as universal justice and benevolence, but lack the moral resources necessary to fulfill these standards. Instead, the weak motivations of egoism, guilt, and obligation result in hypocrisy or the projection of blame on others when we fail to meet these ideals. Taylor’s work seeks to uncover deep moral sources, such as agape, that make it possible to fulfill these standards. This article will complement Taylor’s excavation of powerful moral resources by arguing that Spirit baptism, understood as intense participation in divine love, is a retrieval of agape as an empowering moral source as well as a way to contact this source through spiritual articulation. It is a particular kind of retrieval that resonates with the modern sense of the self through a language of personal resonance and an elevation of the ordinary person into the extraordinary life.

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Böhm, Denise Müller, Luciana de Avila Quevedo, Fabio Monteiro da Cunha Coelho, Luciano Dias Mattos de Souza, Mariana Bonati de Matos, Jéssica Puchalski Trettim, Carolina Coelho Scholl, et al. "Maternal chronic depression affects love styles: A cohort study in Southern Brazil." Interpersona: An International Journal on Personal Relationships 14, no. 2 (December 22, 2020): 104–17. http://dx.doi.org/10.5964/ijpr.v14i2.4497.

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Given the importance that love has in individuals’ lives, and considering that more specific studies about the relationship between depression and the way people love are lacking, the aim of the current study was to evaluate the effect of major depressive disorder (MDD) on “love styles.” This study was nested in a cohort of adolescent mothers. Women were assessed for MDD at each point of assessment: during pregnancy (T1), at between 30 and 60 postpartum days (T2), and at approximately 30 postpartum months (T3), by using the Mini International Neuropsychiatric Interview (MINI PLUS) tool. The Love Attitudes Scale (LAS) was administered to assess the six love styles at T3. Logistic regression analyses were carried out to express the strength of depression on love styles. We found that chronic major depression had the largest effect on the love styles (low Eros, high Mania, and high Agape), followed by current major depression. However, the same association was not observed in the perinatal period. Thus, the assessment of love style is relevant as it seems that an MDD-related injury in maternal life is related to their attitudes about love and there could be possible harmful consequences of these attitudes to the mother and the whole family.

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Cowley, Catherine. "Philia and Social Ethics." Forum Philosophicum 14, no. 1 (June 1, 2009): 17–37. http://dx.doi.org/10.35765/forphil.2009.1401.02.

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Benedict XVI's first encyclical, Deus Caritas Est, treated the different characteristics of human love and their expression. The first section discusses eros and the second shows how agape provides the essential framework for Catholic charitable organisations. I will be arguing that by omitting any reflection on the role of philia, he missed a significant opportunity to retrieve an important part of the Tradition and expand our usual understanding of the elements of social ethics. Part I briefly gives the background of Benedict's non-use of philia in his encyclical and indicates the basis for the view that philia has no place in Christian social ethics. The favoured approach is that of agape. Part II presents Thomas Aquinas' view of friendship and how it might counter the shortcomings identified by the authors in Part I. Part III applies his view of friendship to the key principles in Catholic social teaching of solidarity and preferential option for the poor. Part IV concludes with some general summary remarks.

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Mayblin, Maya. "The Madness of Mothers: Agape Love and the Maternal Myth in Northeast Brazil." American Anthropologist 114, no. 2 (June 2012): 240–52. http://dx.doi.org/10.1111/j.1548-1433.2012.01422.x.

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Werpehowski, William. "A Theory of Agape: On the Meaning of Christian Love. Stephen G. Post." Journal of Religion 72, no. 3 (July 1992): 463–64. http://dx.doi.org/10.1086/488954.

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Hetsroni, Amir. "Associations between Television Viewing and Love Styles: An Interpretation Using Cultivation Theory." Psychological Reports 110, no. 1 (February 2012): 35–50. http://dx.doi.org/10.2466/17.pr0.110.1.35-50.

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This study evaluated the associations between television viewing and love styles. The Love Attitudes Scale (LAS), based on Lee's love style taxonomy, was administered to a sample of 338 unmarried Israeli students along with questions about TV viewing habits, current involvement in a serious romantic relationship, and marital intentions. A confirmatory factor analysis of the LAS indicated that the expected six-factor solution adequately fit the data. Correlations between individual love styles and TV viewing were small to moderate, ranging from .12 to .29. Scores for Ludus love style correlated positively with viewing of news and general programming. Those for Pragma love style correlated positively with news viewing and negatively with viewing genres frequently including love themes such as soap operas and family drama, while scores for Eros love style positively correlated with watching these love abundant genres. No significant association was found for TV viewing with Storge, Mania, and Agape love styles. Hierarchical regression using demographic variables, love status, and viewing habits mirrored these results, with the unique R2 for Ludus, Pragma, and Eros ranging from 1.8% to 8%, while the total variance accounted for by the models ranged from 12% to 21%. The findings can be interpreted as support for a weak cultivation effect, in which habits in long-term TV viewing among young adults correspond to small to moderate tendencies for particular love styles that thematically relate them. However, because they are correlational, the findings could equally be interpreted in terms of tendencies that exist due to modeling within families and socialization during development.

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Iluk, Jan. "Jan Chryzostom objaśnia "Hymn o miłości" [1Kor 13] (In I Epistolam ad Corinthios hom. 33-34)." Vox Patrum 52, no. 1 (June 15, 2008): 291–315. http://dx.doi.org/10.31743/vp.8057.

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In 1CorHom, edited in the autumn and winter of 392 and 393 AD, John Chrysostom found a natural opportunity to return to his numerous utterances on the role of love in the lives of people. Obviously, the opportunity was the 13“ chapter of this Letter - The Song of Love. Among his works, we will find a few more smali works which were created with the intention of outlining the Christian ideał of love. Many of the contemporary monographs which were devoted to the ancient understanding of Christian „love” have the phrase „Eros and Agape” in their titles. In contemporary languages, this arrangement extends between sex and love. Both in the times of the Church Fathers (the 4th century AD) and currently, the distance between sex and love is measured by feelings, States and actions which are morę or less refined and noble. The awareness of the existence of many stops over this distance leads to the conviction that our lives are a search for the road to Agape. As many people are looking not so much for a shortcut but for a shorter route, John Chrysostom, like other Church Fathers, declared: the shortest route, because it is the most appropriate for this aim, is to live according to the Christian virtues that have been accumulated by the Christian politeia. There are to be found the fewest torments and disenchantments, although there are sacrifices. Evangelical politeia, the chosen and those who have been brought there will find love) - as a State of existence. In the earthly dimension, however, love appears as a causative force only in the circle of the Christian politeia. Obviously, just as in the heavenly politeia, the Christian politeia on earth is an open circle for everyone. As Chrysostom’s listeners and readers were not only Christians (in the multi-cultural East of the Roman Empire), and as the background of the principles presented in the homilies was the everyday life and customs of the Romans of the time, the ideał - dyam] - was placed by him in the context of diverse imperfections in the rangę and form of the feelings exhibited, which up to this day we still also cali love. It is true that love has morę than one name. By introducing the motif of love - into deliberations on the subject of the Christian politeia, John Chrysostom finds and indicates to the faithful the central force that shaped the ancient Church. This motif fills in the vision of the Heavenly Kingdom, explains to Christians the sense of life that is appropriate to them in the Roman community and explains the principles of organised life within the boundaries of the Church. It can come as no surprise that the result of such a narrative was Chrysostonfs conviction that love is „rationed”: Jews, pagans, Hellenes and heretics were deprived of it. In Chrysostonfs imagination, the Christian politeia has an earthly and a heavenly dimension. In the heavenly politeia, also called by him Chrisfs, the Lord’s or the

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Frolova, Svetlana V. "Essential Characteristics and Diagnostic Technique of Psychological Types of Love." Izvestiya of Saratov University. New Series. Series: Philosophy. Psychology. Pedagogy 20, no. 4 (November 23, 2020): 439–48. http://dx.doi.org/10.18500/1819-7671-2020-20-4-439-448.

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The paper is aimed at theoretical insight into phenomenology of psychological manifestations of love styles, identified by J. A. Lee, the Canadian sociologist, who used types of love described by ancient Greek philosophers as a basis for his classification. The author employs a number of aspects as the criteria for the analysis of essential characteristics of love styles: differentially expressed features of feelings, self-awareness, social perception, types of human relationships (suggested by J. L. Moreno and M. Buber), ways of realization of inward human nature (described by E. S. Fromm), level of sense of community and compensation mechanism for inferiority feeling (conceptualized by A. Adler). As a result of the theoretical study, the author outlined six psychological types of love: passionate love-admiration (eros), hedonistic love (ludus), love-friendship (storge), practical love (pragma), obsessive love (mania), altruistic love (agape). Theoretical representations of psychological types of love, formulated upon carrying out the phenomenological analysis, and application of substantive deductive construction strategy for psychological inventories enabled the author to design a diagnostic technique for psychological types of love. To test the technique, the author conducted the empirical study that involved 143 participants (89 women and 54 men) aged 18–32 (mean age = 22). The paper gives the reliability indicators for six scales of the diagnostic technique for the psychological types of love and the results of its convergent validation that prove good psychometric applicability of the designed psychodiagnostic tools and their differential diagnostic potential. The study revealed correlations of degree of psychological types of love with some sustainable personality traits (R. B. Cattell’s technique) and indicators of social and psychological adaptability.

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