Journal articles: 'The joy of love'

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Duffell, Nick. "Grief, love, and joy." Self & Society 44, no. 4 (October 2016): 481–83. http://dx.doi.org/10.1080/03060497.2016.1251065.

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Woo, Su-Jeong, and Min-A. Lim. "Joy, anger, love, and pleasure." Korean Beauty Management Journal 8, no. 2 (December 31, 2020): 126–27. http://dx.doi.org/10.35883/kbmj.2020.8.2.2.5.

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Tamas, Sophie. "Love and Happiness?" Qualitative Communication Research 1, no. 2 (2012): 231–52. http://dx.doi.org/10.1525/qcr.2012.1.2.231.

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Kretzmann, Norman. "Aquinas on God's Joy, Love, and Liberality." Modern Schoolman 72, no. 2 (1995): 125–48. http://dx.doi.org/10.5840/schoolman1995722/311.

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Kristianto, Paulus Eko. "Memahami Konstruksi Teologi Keindahan." Kurios 5, no. 2 (October 31, 2019): 151. http://dx.doi.org/10.30995/kur.v5i2.98.

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True beauty brings our joy in knowing and loving everything. God is perfect, while humans are limited. True love and joy breeds love for everything as they are. True happiness is always related to our true knowledge and love of true beauty and goodness. Based on this condition, this article tries to trace the source of that true beauty to God. The conceptual frame offered in this article is looking at God in the theology of beauty. This frame is obtained through library research methods on various relevant books and journals. This study concludes that if we do not love God as God exists or loves anything above all things, we do not have true joy in loving God. Abstrak Keindahan sejati mendatangkan kegembiraan kita dalam mengetahui dan mencintai segala sesuatu. Allah itu sempurna, sedangkan manusia itu terbatas. Cinta dan kegembiraan sejati melahirkan cinta terhadap segala sesuatu sebagaimana mereka ada. Kebahagiaan sejati selalu berhubungan dengan pengetahuan dan cinta kita yang sejati terhadap keindahan dan kebaikan sejati. Berpijak pada kondisi ini, artikel ini mencoba menelusuri sumber keindahan sejati tersebut pada Allah. Bingkai konseptual yang ditawarkan pada artikel ini yaitu memandang Allah dalam teologi keindahan. Bingkai ini diperoleh melalui metode penelitian pustaka terhadap berbagai buku dan jurnal yang relevan. Penelitian ini memperoleh kesimpulan bahwa jika kita tidak mencintai Allah sebagaimana Allah ada atau mencintai apapun di atas segala sesuatu, kita tidak memiliki kegembiraan sejati dalam mencintai Allah.

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Vasianovych, Hryhoriy, Galina Shewkun, and Kateryna Latyschevska. "Aesthetic Categories “Love”, “Joy” and “Fear” in the Professional Activity of a Teacher." Journal of Vasyl Stefanyk Precarpathian National University 8, no. 1 (April 1, 2021): 17–23. http://dx.doi.org/10.15330/jpnu.8.1.17-23.

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Different approaches to defining the essence and content of the concepts of “love”, “joy” and “fear”, their interaction in terms of teaching are analyzed in the article. It is emphasized that the main thing in love is its spiritualization. Only the spirit, the spiritual power, reveals to a man the true, worthy object of love. Love is creativity, openness of the human soul, it is an organic, aesthetic need of a man. This approach is especially important in the system of relations “teacher – student; teacher – student”. It is proved that the teacher's love for the student must be effective, it is based on trust, mutual assistance, without love pedagogical activity loses its value. An important manifestation of love is the joy of common achievements. Love and joy are related concepts. Joyful hobbies that guide cognition, enter the noosphere of a man, contribute to mental and spiritual growth. Instead, the category of “fear” is defined as an emotion that arises in a situation of threat to the biological or social existence of the individual and is aimed at the source of real or imagined danger. In the article, the concept of “fear” is considered on a Christian basis, and therefore, analyzed as the fear of God and human fear. The need to train specialists in the field of professional and pedagogical activities in the context of solving the outlined problems is emphasized.

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Hossain, Md Kohinoor. "DEATH IN 2020 AND A COVID-19 GREAT EPIDEMIC: AN ISLAMIC ANALYSIS." Psychosophia: Journal of Psychology, Religion, and Humanity 2, no. 2 (December 27, 2020): 126–41. http://dx.doi.org/10.32923/psc.v2i2.1303.

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Only love to almighty Allah is the greatest love. From ages to ages, Allah has sent his messengers to preach only love to Him. Many destructions, disruptions, and explosions have occurred in this world. This paper tries to explore the causes of the great disasters in the world. The global people when they lead an invalid way, there occurs a terrible crisis. None of the worlds saves it. Only Allah can save global people. Today, the present world is full of share-ism, idolatry-ism, usury-ism, zakat-free-ism, killing-ism, injustice-ism, and inhumanity-ism. They practice about Gods and Goddesses. They believe that the sun, the moon, the stars, the trees, the stone, the angels, the jinn, and other animals can reach Allah. They are the dearest persons who are God, Gods, Goddess, and Goddesses related. Above eleven million people think and say that there is no creator of the universe. It is operating as automated. Marriages and sexism are human to animal. They practice as same-sex, polygamy, polygyny, and polyandry. Most of the global people pray to Materials, Death Guru, God, Gods, Goddess, Goddesses, Peer, Saai, Baba, Abba, Dihi Baba, Langta Baba, Khaja Baba, Joy Guru, Joy Chisty, Joy Baba Hydery, Joy Maa Kali, Maa Durga, Moorshid Kibla, Baba Haque Bhandary, Joy Ganesh Pagla, Joy Deawan Baggi, Joy Chandrapa, Joy Sureshwaree, Fooltali Kebla, Sharshina Kebla, Foorfoora Kebla, Joy Ganapati, Joy Krishnan, Joy Hari, Joy Bhagaban and Mazzarians. The new religions have preached in the world such as Baha’i, Kadyany, Khaljee, Din-E-Elahi, Brahma, and Humanism. The world is full of Shirkism, Moonafikism, Goboatism, Bohtanism, Mooshrikiaism, Oathlessism, and Khianotkariism. In the past, undetermined civilizations have vanished but none can save civilization. This Covid-19 great destruction is human-made. It is from climate change that comes to the global people as a great curse.

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Werb, Zena. "The Joy of a Career in Cell Biology." Molecular Biology of the Cell 21, no. 22 (November 15, 2010): 3764–66. http://dx.doi.org/10.1091/mbc.e10-05-0413.

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Science is a career where you do what you love everyday. Our science is built on the shoulders of those who came before us, and in turn we provide shoulders for our students and colleagues to build upon. Of course, seeing the seeds of ideas that we plant bear fruit as interesting science is why I love being a scientist. Looking back it also has been a particularly gratifying challenge to mentor members of the younger generation in building their careers.

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Thompson, James. "To Applied Theatre, with Love." TDR: The Drama Review 65, no. 1 (March 2021): 167–79. http://dx.doi.org/10.1017/s1054204320000143.

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A violent event in the Democratic Republic of the Congo and the loss of a friend created a path for re-engaging with applied theatre and love for the field of applied theatre. In a singularly loveless world, theatre practitioners, performance scholars, and activists need to renew a sense of passion, joy, and commitment to their work.

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Miron, Vasile. "The Christian-Orthodox teaching about fasting in St. John Chrysostom’s work." DIALOGO 7, no. 2 (June 30, 2021): 86–92. http://dx.doi.org/10.51917/dialogo.2021.7.2.8.

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Attempting to present the teaching of St. John Chrysostom about fasting, we must specify from the very beginning that this holy father does not ascribe the fasting a medical and culinary meaning, in the sense of diet change or variation of foods, but a spiritual meaning. In the spiritual sense, fasting is not a mere moral exercise of willpower and control of the physical passions and urges, but a freely accepted sacrifice out of love and respect to God. The man who loves God is happy to offer Him this sacrifice, which consists of renouncing food, drink and amusement, games, and, first and foremost sin. Such a believer does not darken his face but maintains his good mood, showing people the joy emerging from fasting, because naturally, anyone feels joy when he makes an act of charity and sacrifice for the person he loves, for God who is love (I John, IV, 16). And the sacrifice from love is discrete, it wants to remain unknown to others. This sacrifice for God is a fountain of indescribable gifts for each faster. Fasting is the abstinence of all urges, all senses, all physical impulses so that you can hear God, so you can feel God in your heart. This is fasting according to St. John Chrysostom: a process of purification of body and soul, so that God may dwell in our being. Fasting is the discipline that makes the life of Christ blossom within us.

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Zekrgoo, Amir H., and Leyla H. Tajer. "The Seven Avatars of Love: Deliberations on Rūmī’s Mathnawī." Mawlana Rumi Review 9, no. 1-2 (January 3, 2020): 67–90. http://dx.doi.org/10.1163/25898566-00901006.

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AbstractAn ‘avatar’ is a technical Sanskrit term used in Indian mythology, referring to a divine manifestation on earth. The ultimate goal of an avatar is to save the earth and guide its occupants to salvation. Similarly, Rūmī equates true love with God and introduces seven different personifications of love on earth as divine agents who are there to lead mankind to the ultimate joy of liberation – liberation from their own egos and from their surroundings. The typical stories of love revolve around the lovers’ fears, pains, joys, and other emotional states, and the path they follow in order to experience the ultimate ecstasy of union with the beloved. In the Mathnawī the issue of love has been discussed in various passages and stages. A detailed analytical study of the magnum opus shows an effort by Rūmī to represent various stages of love in bodily forms. That is to say the lover, in his mystical journey, faces individuals who are in fact personifications of love. In his journey of self-discovery, the lover encounters seven mysterious individuals, whom we have termed the Seven Avatars of Love. These seven avatars appear at various stages of the journey in order to test, help, and provide guidance to the lover. They are in fact manifestations of a single reality disguised in seven forms: the Blood-shedder, the Spiritual Guide (Pīr), the Constable, the King, the Caliph, the Angel Gabriel, and finally, the Musician. Together they display various intellectual, mental, and emotional challenges that are experienced by true lovers on the path of love.

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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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Ludlam, Molly. "Three musical love letters." Musical Connections in Couple and Family Psychoanalysis 10, no. 1 (March 9, 2020): 1–13. http://dx.doi.org/10.33212/cfp.v10n1.2020.1.

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Music, Shakespeare suggested, can be the “food of love”. For a composer, however, it can be the vehicle for so much more. This article discusses, from a psychoanalytic perspective, how three pieces of music variously convey a declaration of triumphant adoration (Richard Wagner’s Siegfried Idyll); an exploration of the pain of betrayal and reconciliation (Arnold Schoenberg’s Verklärte Nacht); and a confession of the joy and sorrow of unrequited love (Leoš Janáček’s String Quartet No 2, Intimate Letters). The role of muse for a composer and the power of music for the listener as aspects of projective identification are also considered.

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Myers, Terry R. "Love action: Mary Heilmann and the joy of painting." Afterall: A Journal of Art, Context and Enquiry 5 (January 2002): 58–63. http://dx.doi.org/10.1086/aft.5.20711459.

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Quiñónez, Ernesto. "The Love, Joy, and Politics of Tanya Torres's Art." Review: Literature and Arts of the Americas 50, no. 1 (January 2, 2017): 88–91. http://dx.doi.org/10.1080/08905762.2017.1341161.

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Reinhold, Meyer, and Yochanan Muffs. "Love and Joy: Law, Language and Religion in Ancient Israel." Classical World 87, no. 6 (1994): 511. http://dx.doi.org/10.2307/4351575.

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Eichler, Barry L., and Yochanan Muffs. "Love and Joy: Law, Language, and Religion in Ancient Israel." Journal of the American Oriental Society 117, no. 4 (October 1997): 721. http://dx.doi.org/10.2307/606467.

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Sully, Dean, Stephen Quirke, and Peter J. Ucko. "Hathor, goddess of love and joy, a Norfolk pleasure wherry." Public Archaeology 5, no. 1 (January 2006): 26–36. http://dx.doi.org/10.1179/pua.2006.5.1.26.

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Ackerman, Harold. "Sources of Love and Hate: An Interview with Joy Kogawa." American Review of Canadian Studies 23, no. 2 (August 1993): 217–29. http://dx.doi.org/10.1080/02722019309481827.

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Black, Stephen T., and David Lester. "The Content of Suicide Notes: Does it Vary by Method of Suicide, Sex, or Age?" OMEGA - Journal of Death and Dying 46, no. 3 (May 2003): 241–49. http://dx.doi.org/10.2190/w5kh-1884-08tf-kt9h.

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A study of 40 suicide notes indicated that those written by those using violent methods contained less joy, less love for others, less humor/irony, and less thanks, suggesting a greater amount of alienation from significant others. The notes written by women were found to show less intrapersonal hostility, gave fewer instructions concerning final affairs, accepted less personal responsibility, and used fewer absolute terms than those written by men. No significant differences were found by age save for a lone difference of more mention of ill-health in the suicide notes of the older suicides.

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Landry, Olivia. "On the Politics of Love and Trans-Migrant Theater in Germany." TSQ: Transgender Studies Quarterly 5, no. 1 (February 1, 2018): 30–48. http://dx.doi.org/10.1215/23289252-4291511.

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AbstractWith a focus on Germany's first explicitly trans- play, Sasha Marianna Salzmann's 2016 Meteoriten (Meteorites), this article pursues the possibility of thinking about trans- and love as forces that at once ontologically transform and phenomenologically (re)orient us away from an “unchosen starting place” (Susan Stryker) and toward the possibility of joy embodied in Salzmann's figure of “the migrant of love.” Considered in a broader social and political context, this powerful tangle of trans- and love bears out against crisis politics in contemporary Germany and resonates well beyond the theater space. For theoretical grounding, the author turns to recent theories of love, in particular the work of Chela Sandoval, Michael Hardt and Antonio Negri, and Lauren Berlant, as a means of conceptualizing love as social will for political change.

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KIKUCHI, Satoko, Yoshifuru SAITO, Mayumi INAMI, and Kiyoshi HORII. ""Life, ""Death"", ""Joy"" and ""Sorrow"" in ""The Love Suicide at Sonesaki"""." Journal of the Visualization Society of Japan 27, Supplement1 (2007): 231–32. http://dx.doi.org/10.3154/jvs.27.supplement1_231.

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Townsend, Allen, and Katelyn Stenger. "Joy, Love, and Well-being: Envisioning a Future Free of Oppression." International Journal of Engineering, Social Justice, and Peace 8, no. 1 (February 5, 2021): 37–48. http://dx.doi.org/10.24908/ijesjp.v8i1.14214.

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Both authors reflect on personal accounts of engineering toward social justice and peace. Upon reflection, each of the authors’ experiences as engineers working toward clean water indicate the presence of two existential problems for practitioners of engineering - and potentially design, architecture, and other project areas: hyper-specialization and the problem solver narrative. The authors reflect on well-intentioned efforts that seek to remove oppression from practices and foster mutual understanding, but may inadvertently be contributing to oppression, referred to as engineering parasites. Lastly, the authors envision systems free of oppression in both practice and training centered on joy, well-being, and love.

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Drabkin, Douglas. "The Nature of God's Love and Forgiveness." Religious Studies 29, no. 2 (June 1993): 231–38. http://dx.doi.org/10.1017/s0034412500022228.

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God, a being who is good in the best possible combination of ways, loves us. But does he feel sorrow on our behalf? Thomas Aquinas argues that: every passion is specified by its object. That passion, therefore, whose subject is absolutely unbefitting to God is removed from God even according to the nature of its proper species. Such a passion, however, is sorrow or pain, for its subject is the already present evil, just as the object of joy is the good present and possessed. Sorrow and pain, therefore, of their very nature cannot be found in God.

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Mattison, Kathryn. "SOPHOCLES'TRACHINIAE: LESSONS IN LOVE." Greece and Rome 62, no. 1 (March 25, 2015): 12–24. http://dx.doi.org/10.1017/s0017383514000217.

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In 1936, T. B. L. Webster argued that Sophocles'Trachiniaehas strong allusions to Aeschylus'Agamemnon, particularly in the characters of Deianeira and Clytemnestra. Once identified, it is easy see: each kills her husband as he returns from battle, and in each case the death contains an element of entrapment. Heracles' poisoned robe indeed seems deliberately to reflect the famous net used to entrap Agamemnon: Heracles' description of it (οἷον τόδ᾽ ἡ δολῶπις Οἰνέως κόρη / καθῆψεν ὤμοις τοῖς ἐμοῖς Ἐρινύων / ὑϕαντὸν ἀμϕίβληστρον, ‘…this woven garment of the Erinyes which the treacherous daughter of Oineus fastened on my shoulders’;Trachiniae1050–2) is similar to Aegisthus' words near the end ofAgamemnon(ἰδὼν ὑϕαντοῖς ἐν πέπλοις Ἐρινύων / τὸν ἄνδρα τόνδε κείμενον ϕίλως ἐμοί, ‘…seeing this man lying in robes of the Erinyes, to my joy’; 1580–1). Even if the direct verbal allusion fails to resonate with an audience, it seems unlikely, given the high level of audience competence, that audience members would not make the thematic connection. It is almost impossible to deny, therefore, that in Deianeira Sophocles was writing a deliberate response to Clytemnestra and contrasting the accidental murder caused by a loving wife with the carefully planned murder by a bitter wife.

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Wilkinson, Eleanor. "On love as an (im)properly political concept." Environment and Planning D: Society and Space 35, no. 1 (August 19, 2016): 57–71. http://dx.doi.org/10.1177/0263775816658887.

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Love has been theorized as a way to rebuild fractured communities, and a potential way to overcome differences on the political Left. However, might it be dangerous to invest so much potential in the power of love? In this paper, I reflect upon Michael Hardt’s work on the necessity of love for politics. Hardt emphasizes the radical and transformative potential of love, seeing it as a collective and generative force. Yet, I argue that Hardt’s reading of love, tied to a Spinozist theorization of joy, provides a limited understanding of the affective dimensions of love. Instead, I propose that we need to think about the ambivalence and incoherence of love: how love can be both joyful and painful, enduring and transient, expansive and territorial, revolutionary and conservative. That is, to consider how love, even in its seemingly most benevolent and unconditional form, can still be a source of exclusion, violence, and domination. Ultimately, I seek to challenge this fantasy of coherence and togetherness, asking if there is still space for aspects of politics that are not joyful, that do not feel like love, that anger us, disappoint us, and that make us desire distance rather than togetherness.

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O'Connor, Elizabeth Foley. "Review of Janine Utell's James Joyce and the Revolt of Love: Marriage, Adultery, Desire." Joyce Studies Annual 2011, no. 1 (2011): 213–22. http://dx.doi.org/10.1353/joy.2011.0016.

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McTavish, James. "Pope Francis and Bioethical Concerns in Amoris laetitia." Ethics & Medics 41, no. 10 (2016): 3–4. http://dx.doi.org/10.5840/em2016411020.

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Amoris laetitia (The Joy of Love), Pope Francis’s apostolic exhortation on love in the family, provides the pontiff’s reflections following the 2014–2015 Synods of Bishops on the Family. In it, he examines the situation of families in today’s world and calls readers’ attention “to the parts dealing with their specific needs.” The Pope anchors Amoris laetitia in the continuity of Church teaching, supporting his observations with various documents from the magisterium, including Humanae vitae, Gaudium et spes, Familiaris consortio, and the Catechism of the Catholic Church.

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Howard-Snyder, Daniel. "The Argument from Divine Hiddenness." Canadian Journal of Philosophy 26, no. 3 (September 1996): 433–53. http://dx.doi.org/10.1080/00455091.1996.10717461.

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Do we rightly expect a perfectly loving God to bring it about that, right now, we reasonably believe that He exists? It seems so. For love at its best desires the well-being of the beloved, not from a distance, but up close, explicitly participating in her life in a personal fashion, allowing her to draw from that relationship what she may need to flourish. But why suppose that we would be significantly better off were God to engage in an explicit, personal relationship with us? Well, first, there would be broadly moral benefits. We would be able to draw on the resources of that relationship to overcome seemingly ever present flaws in our character. And we would be more likely to emulate the self-giving love with which we were loved. So loved, we would be more likely to flourish as human beings. Second, there would be experiential benefits. We would be, for example, more likely to experience peace and joy stemming from the strong conviction that we were properly related to our Maker, security in suffering knowing that, ultimately, all shall be well, and there would be the sheer pleasure of God's loving presence.

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Chirico, Alice, Michelle N. Shiota, and Andrea Gaggioli. "Positive emotion dispositions and emotion regulation in the Italian population." PLOS ONE 16, no. 3 (March 2, 2021): e0245545. http://dx.doi.org/10.1371/journal.pone.0245545.

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The goal of this large-scale study was to test the relationship between positive emotion dispositions (i.e., Joy, Contentment, Pride, Love, Compassion, Amusement, and Awe) and two strategies of emotion regulation (i.e., reappraisal and suppression) in the Italian population. 532 Italian-speaking adults completed the Dispositional Positive Emotion Scales (DPES), the Positive and Negative Affective Schedule (PANAS), the Italian Emotion Regulation Questionnaire (ERQ), and the Big-Five Inventory (BFI). DPES scales showed high reliability. Exploratory Factor Analysis showed that a 6-factor model fits the Italian sample better. Joy and Contentment loaded on the same factor. Items assessing the other five emotions loaded on separate factors. The patterns of relationships between positive emotion dispositions, positive and negative affects traits (PANAS), and personality traits (BFI) indicated concurrent validity of the DPES. Twelve separated multiple regression models with BFI and ERQ factors as predictors and DPES factors as response variables showed that Extraversion significantly positively predicted of all DPES emotions. Agreeableness predicted Happiness, Love, Compassion, and Awe positively. Conscientiousness predicted Amusement and Love negatively and Compassion, Pride, and Happiness positively. Neuroticism predicted all emotions negatively except for Compassion. Positive emotions were significantly and positively predicted by reappraisal, and negatively predicted by suppression.

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Boro, Alidou Razakou Ibourahima. "Graham Greene and the Issue of Obsessive Love: The Critical Analysis of the End of the Affair." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 3, no. 1 (January 28, 2020): 1–10. http://dx.doi.org/10.33258/birci.v3i1.707.

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Nowadays, human beings’ relationships take many forms. People are either parents, friends, colleagues, partners, lovers etc. As far as lovers are concerned, we sometimes observe excesses in their interactions. However, not everybody experiences love in the same way. Love, for some is joy, happiness while other people regard it as source of problems and sufferance. In Corneille’s Le Cid, Rodrigue and Chimène are paralyzed by love and suffering, while Romeo and Juliette get to the capital sacrifice for their intensive and polemical love affair in Shakespeare’s Romeo in Juliette. This study aims at exploring the concept of obsessive love and its consequences through the characters of Graham Green’s The End of the Affair. To succeed in this study apart from books on the selected topic, I have used psychoanalysis as literary theory to access the issue. I examined the difference between obsessive love and true love. Of the results I came up with I can briefly say but a few that obsession can be destructive namely for the obsessed. It can also negatively affect the other members of the family tissue. Obsessive love unfortunately often replaces true love. Ways and means are suggested to cope with any sorts of love.

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Handayani, Dewi. "Joy Harjo’s Perspective on Native Americans Reconciliation for Identity: A Study on Joy Harjo’s In Mad Love and War." Center for Asia and Diaspora 9, no. 1 (January 30, 2019): 132–71. http://dx.doi.org/10.15519/dcc.2019.01.9.1.132.

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Chapman, Larry S. "Developing a Useful Perspective on Spiritual Health: Love, Joy, Peace and Fulfillment." American Journal of Health Promotion 2, no. 2 (September 1987): 12–17. http://dx.doi.org/10.4278/0890-1171-2.2.12.

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O’Collins, Gerald. "The Joy of Love (Amoris Laetitia): The Papal Exhortation in Its Context." Theological Studies 77, no. 4 (November 17, 2016): 905–21. http://dx.doi.org/10.1177/0040563916666823.

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This article summarizes the teaching on marriage and the family offered by the Second Vatican Council (1962–65) and by the 1981 post-synodal, apostolic exhortation of Pope John Paul II, The Role of the Christian Family in the Modern World ( Familiaris Consortio). Against this background, the content and language of The Final Report issued at the end of the second session of the synod on the family (October 4–25) are examined. These considerations lead to an evaluation of the continuity and change in teaching found in Pope Francis’s post-synodal, apostolic exhortation, The Joy of Love ( Amoris Laetitia).

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Sully, Dean, Stephen Quirke, and Peter J. Ucko. "Hathor, goddess of love and joy, a Norfolk pleasure wherry." Public Archaeology 5, no. 1 (January 1, 2006): 26–36. http://dx.doi.org/10.1179/146551806793156021.

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36

Miller, Geoffrey P. "Love and Joy: Law, Language and Religion in Ancient Israel. Yochanan Muffs." Journal of Near Eastern Studies 58, no. 2 (April 1999): 143–44. http://dx.doi.org/10.1086/468700.

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Djuth, Marianne. "For the Joy Set Before Us: Augustine and Self-Denying Love (review)." Journal of Early Christian Studies 10, no. 4 (2002): 536–37. http://dx.doi.org/10.1353/earl.2002.0064.

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Holmes, Emily A. "Divine Love: Luce Irigaray, Women, Gender and Religion â By Morny Joy." Religious Studies Review 35, no. 4 (December 2009): 234. http://dx.doi.org/10.1111/j.1748-0922.2009.01378.x.

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Armani, David, and Louise Gormley. "Persian Love Poetry." American Journal of Islam and Society 25, no. 1 (January 1, 2008): 136–38. http://dx.doi.org/10.35632/ajis.v25i1.1503.

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This little book is a beguiling collection of Persian love poems drawn fromboth classical and modern poetry, but united by the theme of love in its myriadinterpretations. Included are poems that explore the spiritual lovebetween humans and God, the magical love between lovers or spouses, theaffectionate love between family members and between friends, and eventhe patriotic love for one’s homeland. Each poem is accompanied with a preciousPersian chef d’oeuvre from the British Museum and, in particular, numerous illustrations of Persian miniatures. The editors come to this subjectwith vast expertise: Vesta Sarkhosh Curtis is curator of Islamic andIranian coins in the British Museum, and Sheila R. Canby is an assistantkeeper in the British Museum specializing in Islamic Iran. Both have publishedon Persian art, art history, archaeology, and myths, among other topics.Their aim is not to produce a well-researched and exhaustive collectionof Persian love poetry, but rather “to encourage readers to delve further intothe wealth of Persian literature” (p. 5). With its modest aim of capturing theinterest of novice western readers, theirs is a delightful book that charms itsway to success.As explained in the “Introduction,” Iranians and other Persian (Farsi)speakers treasure poetry not only because of the beauty of the poetic languageitself, but also because they derive joy and comfort from the poets’ perspectivetoward the world. The most famous Persian poets often have a mystical(Sufi) viewpoint toward life, whereby passion is a path to reach God and thetruth. Interwoven into the people’s social consciousness, poetry holds arevered place in Persian culture. A single verse from the best-known Persianpoems can capture an idea with elegant brevity. Iranians and other Persian(Farsi) speakers still recite poetry as a succinct and powerful way to expressa point, thought, or emotion. To explain how deeply embedded poetry is inthe Persian psyche, many oft-quoted proverbs draw much of their meaningand message from Persian poetry ...

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Kacprzak, Aleksander. "The concept of KÆRLIGHED (love) as represented in data from Old Danish." Folia Scandinavica Posnaniensia 29, no. 1 (December 1, 2020): 4–18. http://dx.doi.org/10.2478/fsp-2020-0004.

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Abstract The article aims to reconstruct the conceptualization of KÆRLIGHED (LOVE) in Old Danish (1100–1515). In the first part of the study, the structure of the concept in Old Danish is analyzed, and parallels are drawn to the modern-day concept of KÆRLIGHED, the most significant differences being registered in the subcategories of PATRIOTISM and ROMANTIC LOVE, as well as in connection with the sense ‘love to do’. In the following parts of the study, the most important aspects and conceptual metaphors of Old Danish KÆRLIGHED are revealed, demonstrating a great influence of Christian values. Lastly, the nouns ælskhugh and kærlikhet are analyzed, and the difference between them is described as a different profiling of the various aspects of KÆRLIGHED, such as JOY and PLEASURE.

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Boyarin, Daniel, Anne Marie Wolf, and Lilith Acadia. "Introduction." Common Knowledge 26, no. 3 (August 1, 2020): 373–84. http://dx.doi.org/10.1215/0961754x-8521483.

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Responding to doubts expressed by contributors to the Common Knowledge symposium on xenophilia, this introduction to the seventh and final installment seeks to explain the critics’ methodological concerns in a case study of strong affect in the Babylonian Talmud. Examining the story of Rav Rehumi and his wife in Ketubot 62b, the author inquires whether differences of culture and the passage of time make it impossible for us to determine whether love is the affect involved. The case is especially difficult to resolve, given that, while there may be two lovers in this narrative, there may be three objects of love: the rabbi, his wife, and the Torah. In the story, Rav Rehumi is so ravished by Torah that he forgets his wife. Since the narrative does not predicate that he chose not to visit her but, rather, that he was swept away, the author proposes that “studying Torah is sex, not like sex, but sex itself.” The story describes not sublimation of libido but its desublimation. If so, the story confronts us with an unnamed affect in ancient Jewish culture that “encompasses both the joy of sex and the joy of text.” It is not that, dourly, the Talmudic Rabbis cannot imagine, or that they ignore, corporeal pleasure; it is rather that the erotic experience of Torah is the same pleasure but, at least for them, even stronger. This piece concludes, therefore, that a term like xenophilia, which incorporates the word love (philia), is not universally applicable across cultures and epistemai. The concept of love is too various.

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Duda, Jerzy. "Radość z nawróconego grzesznika. Metanoia w nauczaniu Orygenesa." Vox Patrum 58 (December 15, 2012): 261–78. http://dx.doi.org/10.31743/vp.4077.

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In this article the subject of metanoia was presented and the joy from converted sinner in the teaching of Origen in the context of parable „the lost sheep” according the Gospel of St. Luke in chapter 15. At the foundation of the Origen’s analysis there were the problems of salvation history and eschatology connected with the apocatastatis hypothesis. The return of the primitive community will be the source of perfect joy both for the fallen human-beings (because of their sins) and for those who persisted in God’s love. Metanoia is the process connected with beneficial intervention of God in the human history. The first stage of metanoia, by which there is the absolvation of sins, is the sacrifice which Jesus Christ offered on the cross. Man receiving God’s love should turn his attention towards God once again, recompense for his sins and give the holy fruits of convertion. The process of metanoia is not only closed during the life in this world but is still going on after our death.

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Mąkosa, Paweł. "Konstytutywne elementy wstępnej katechezy według "De catechizadis rudibus" św. Augustyna." Vox Patrum 57 (June 15, 2012): 399–408. http://dx.doi.org/10.31743/vp.4139.

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The work of St. Augustine’s De catechizandis rudibus form the beginning of fifth century has still relevant guidelines for catechists. In a special way it relates to the content and methods geared towards people who are at the beginning of the Christian initiation. An analysis of the work of St. Augustine allows to specify the constitutive elements of the catechesis. These are: narratio as a story about great works of God, cohortatio as a call to Christian life and hilaritas as a joy accompanying catechesis. St. Augustine points out that the initial catechesis should begin form proclamation of God’s love expressed in history of salvation, especially its major events. Only if the participants of catechesis answer the love of God with faith it is possible to call them for a faithful Christian life. Each of these two elements of catechesis should be done with joy. All of the identified by St. Augustine elements of catechesis is also necessary in the contemporary Christian formation and should serve as an inspiration for today’s catechists.

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Boyle, Marjorie O'Rourke. "Gracious Laughter: Marsilio Ficino's Anthropology*." Renaissance Quarterly 52, no. 3 (1999): 712–41. http://dx.doi.org/10.2307/2901916.

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AbstractMarsilio Ficino's philosophy altered the canon of beauty to include gracious laughter. This significant detail invented a positive, spiritual reflection of the human joy of participation in the cosmic circuit, toward the love of God. It transcended the negative, moralistic denunciation of laughter in the classical and Christian traditions. His contemporaries virtually ignored this genius.

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Yulianto, Agus. "UNSUR ROMANTIS SEBAGAI PEMBENTUK ESTETIKA DALAM NOVEL KAU, AKU, DAN SEPUCUK ANGPAU MERAH KARYA TERE LIYE." tuahtalino 13, no. 1 (July 5, 2019): 70. http://dx.doi.org/10.26499/tt.v13i1.1275.

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This research aims to describe the romantic elements that create the nuances of beauty found in the novel Kau, Aku, dan Sepucuk Angpau Merah. The problem of this research is how the romantic elements form create the nuances of beauty found in the novel Kau, Aku, dan Sepucuk Angpau Merah. The research method used is a qualitative descriptive method with literature study techniques. The results of the research prove that the romantic elements in the novel are in two aspects, namely the love aspect and the love expression aspect. The aspects contained in the novel are the romance that occurred between Borno and May. The aspects of expression contained in the novel in the form of rich social status of poor, joy and sorrow, true love, loyalty, and dreams are achieved.

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Nieścior, Leon. "Radość zapisanych w niebie. Łk 10, 20 w interpretacji patrystycznej." Vox Patrum 58 (December 15, 2012): 239–60. http://dx.doi.org/10.31743/vp.4076.

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In this article the author presents patristic interpretation of Luc 10: 20 about the joy of Christ’s disciples, whose names are written in the heaven. The author portrayed the thought both of Latin, as well as Greek authors, dating back until the exegesis of the Bede the Venerable. The thought of Fathers is concentrated on such aspects as: 1. priorities of the internal attitude, especially of the faith and love, before making miracles; 2. metaphors of „the Book of the Living” and of „the Book of the Just”; 3. theological meaning of Jesus’ promise; 4. parenetic aspect, and in this case – encouragement to the humility and joy.

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Calleja, Gordon. "Will Love Tear Us Apart: Adapting the Lyrical to the Ludic." CounterText 2, no. 2 (August 2016): 217–35. http://dx.doi.org/10.3366/count.2016.0053.

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This paper gives an insight into the design process of a game adaptation of Joy Division's Love Will Tear Us Apart (1980). It outlines the challenges faced in attempting to reconcile the diverging qualities of lyrical poetry and digital games. In so doing, the paper examines the design decisions made in every segment of the game with a particular focus on the tension between the core concerns of the lyrical work being adapted and established tenets of game design.

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Paeth, Scott. "Joy Ann McDougall, Pilgrimage of Love: Moltmann on the Trinity and Christian Life." Political Theology 9, no. 2 (August 15, 2008): 229–31. http://dx.doi.org/10.1558/poth.v9i2.229.

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Kramer, Lawrence. "The Harem Threshold: Turkish Music and Greek Love in Beethoven's "Ode to Joy"." 19th-Century Music 22, no. 1 (1998): 78–90. http://dx.doi.org/10.2307/746793.

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Kramer, Lawrence. "The Harem Threshold: Turkish Music and Greek Love in Beethoven's "Ode to Joy"." 19th-Century Music 22, no. 1 (July 1998): 78–90. http://dx.doi.org/10.1525/ncm.1998.22.1.02a00050.

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Journal articles on the topic 'The joy of love'

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