Courtship is the traditional dating period before engagement and marriage. During a courtship, a couple dates to get to know each other and decide if there will be an engagement. Usually courtship is a public affair, done in public and with family approval.
It includes activities such as dating where couple go together for a dinner, a movie, dance parties, a picnic, shopping or general "hanging out", along with other forms of activity. Acts such as meeting on the internet or virtual dating, chatting on-line, sending text messages or picture messages, conversing over the telephone, writing each other letters, and sending each other flowers, songs, and gifts constitute wooing.
1. Courtship traditions
Youth conversing with suitorsfrom the Haft Awrang of Jami, in the story A Father Advises his Son About Love.
Courting, tacuinum sanitatis casanatensis (XIV century)
While the date is fairly casual in most European cultures, in many traditional societies, courtship is a highly structured activity, with very specific formal rules.
In some societies, the parents or community propose potential partners, and then allow limited dating to determine whether the parties are suited. In Japan, there is a type of courtship called Omiai. Parents will hire a matchmaker to provide pictures and résumés of potential mates, and if the couple agrees, there will be a formal meeting with the matchmaker and often parents in attendance. The matchmaker and parents will often exert pressure on the couple to decide whether they want to marry or not after a few dates.
In more closed societies, courtship is virtually eliminated altogether by the practice of arranged marriages, where partners are chosen for young people, typically by their parents. Forbidding experimental and serial courtship and sanctioning only arranged matches is partly a means of guarding the chastity of young people and partly a matter of furthering family interests, which in such cultures may be considered more important than individual romantic preferences.
Over recent decades though, the concept of arranged marriage has changed or simply been mixed with other forms of dating, including Eastern and Indian ones; potential couples have the opportunity to meet and date each other before one decides on whether to continue the relationship or not.
2. Modern dating
Main article: Dating (activity)
Before the 1960s, dating as we know did not exist.[dubious – discuss] Those who dated did so with the intent of finding a future marriage partner. Today this is referred to as courting.
After the women's movement, the men's movement, the sexual revolution, and other movements that have influenced modern Western culture, this "old-fashioned" form of dating waned in popularity. Formal dating consists of one person (usually the male) contacting another person (usually the female) to arrange a date.
In recent years, a number of college newspapers have featured editorials where students decry the lack of "dating" on their campuses. This may be a result of a highly-publicized 2001 study and campaign sponsored by the conservative American women's group Independent Women's Forum, which promotes "traditional" dating.[1]
3. Commercial dating services
Though most people meet their dates at social organizations, in their daily life, or are introduced through friends or relatives, commercial dating agencies emerged strongly, but discreetly, in the
Western world after World War II, mostly catering for the 25–44 age group. Newspaper and
magazine personal ads also became common.
In the last five years, mate-finding and courtship have seen changes due to online dating services. Telecommunications and computer technologies have developed rapidly since around 1995, allowing daters the use of home telephones with answering machines, mobile phones, and web-based systems to find prospective partners. "Pre-dates" can take place by telephone or online via instant messaging, e-mail, or even video communication. A disadvantage is that, with no initial personal interview by a traditional dating agency head, Internet daters are free to exaggerate or lie about their characteristics.
While the growing popularity of the Internet took some time, now one in five singles is said to look for love on the Web, which has led to a dramatic shift in dating patterns. Research in the United Kingdom suggests that as of 2004 there were around 150 agencies there, and the market was growing at around 20 percent a year due to, first, the very low entry barriers to setting up a dating site, and secondly, the rising number of single people. However, even academic researchers find it impossible to find precise figures about crucial statistics, such as the ratio of active daters to the large number of inactive members whom the agency will often wrongly claim as potential partners, and the overall ratio of men to women in an agency's membership. Academic research on traditional pre-Internet agencies suggests that most agencies have far more men than women in their membership.[citation needed]
Traditionally, in many societies (including Western societies), men are expected to fill the role of the pursuer. However, the anonymity of the Internet (as well as other factors) has allowed women to take on that role online. A recent study indicated that "women pay to contact men as often as the reverse, which is quite different from behavior in telephone-based dating system[s]" (from Wired magazine).[citation needed]
The trend of singles making a Web connection continues to increase, as the percentage of North American singles who have tried Internet dating has grown from two percent in 1999 to over ten percent today (from Canadian Business, February 2002). More than half of online consumers (53%) know someone who has started a friendship or relationship online, and three-quarters of 18-to-24-year-old online consumers (74%) say they do. There is also some academic evidence that the 18–25 age group has significantly taken up online dating. This growing trend is reflected in the surging popularity of online communities such as Faceparty, Friendster, Facebook, MySpace, and Nexopia sites which are not directly geared toward dating, but many users nonetheless use to find potential dates or research a new acquaintance to check for availability and compatibility.
Mobile dating websites, too, are gaining popularity.
Courtship in the animal kingdom
Main articles: Mating and Mating system
Male and female Black-headed Oriole in courtship ritual, in a riparian zone of central Waterberg, South Africa.
Many non-human animal species have mate-selection rituals also referred to as courtship. Animal courtship may involve complicated dances or touching; vocalizations; or displays of beauty or fighting prowess. Most animal courtship occurs out of sight of humans, so it is often the least documented of animal behaviors. One animal whose courtship rituals are well studied is the bowerbird, whose male builds a "bower" of collected objects.
From the scientific point of view, courtship in the animal kingdom is the process in which the different species select their partners for reproduction purposes. Generally speaking, the male initiates the courtship and the female chooses to either mate or reject the male based on his "performance". As of this moment, the best scientific model that explains courtship behavior is The Selfish Gene model proposed by Richard Dawkins which states that an individual of a particular species will mate with individuals from the same species that display "good genes".
In this case, courtship is a display of "genes" carried by a particular organism looking forward to mix with the genes of another organism in order to preserve themselves onto the next generation, thereby ensuring the survival of the genes themselves.
Friday, September 26, 2008
Affection ?
Affection is defined by the Random House Dictionary as "disposition or state of mind or body."[1] It has given rise to a number of branches of meaning concerning: emotion (popularly: love, devotion etc); disease; influence; state of being (philosophy)[2]; and state of mind (psychology) Affect (psychology).Usage
A kiss can express affection.
"Affection" is popularly used to denote a feeling or type of love, amounting to more than goodwill or friendship. Writers on ethics generally use the word to refer to distinct states of feeling, both lasting and spasmodic. Some contrast it with passion as being free from the distinctively sensual element. More specifically the word has been restricted to emotional states the object of which is a person. In the former sense, it is the Greek "pathos" and as such it appears in the writings of French philosopher René Descartes, Dutch philosopher Baruch Spinoza, and most of the writings of early British ethicists. However, on various grounds (e.g., that it does not involve anxiety or excitement and that it is comparatively inert and compatible with the entire absence of the sensuous element), it is generally and usefully distinguished from passion. In this narrower sense the word has played a great part in ethical systems, which have spoken of the social or parental affections as in some sense a part of moral obligation. For a consideration of these and similar problems, which depend ultimately on the degree in which the affections are regarded as voluntary, see H. Sidgwick, Methods of Ethics pp. 345–349.
Affectionate Behavior
Numerous behaviors are used by people to express affection. Some theories[3] suggest that affectionate behavior evolved from parental nurturing behavior due to its associations with hormonal rewards with research verifying that expressions of affection, although commonly evaluated positively, can be considered negative if they pose implied threats to one's well being. Furthermore, affectionate behavior in positively valenced relationships may be associated with numerous health benefits. Other, more loving type gestures of affectionate behavior include obvious signs of liking a person. Many cases of a boy liking a girl or a girl liking a boy is called a crush.
Psychology
This section does not cite any references or sources.Please help improve this section by adding citations to reliable sources. Unverifiable material may be challenged and removed. (September 2007)
In psychology the terms affection and affective are of great importance. As all intellectual phenomena have by experimentalists been reduced to sensation, so all emotion has been and is regarded as reducible to simple mental affection, the element of which all emotional manifestations are ultimately composed. The nature of this element is a problem which has been provisionally, but not conclusively, solved by many psychologists; the method is necessarily experimental, and all experiments on feeling are peculiarly difficult. The solutions proposed are two. In the first, all affection phenomena are primarily divisible into those which are pleasurable and those which are the reverse. The main objections to this are that it does not explain the infinite variety of phenomena, and that it disregards the distinction which most philosophers admit between higher and lower pleasures. The second solution is that every sensation has its specific affective quality, though by reason of the poverty of language many of these have no name. W. Wundt, Outlines of Psychology (trans. C. H. Judd, Leipzig, 1897), maintains that we may group under three main affective directions, each with its negative, all the infinite varieties in question; these are (a) pleasure, or rather pleasantness, and displeasure, (b) tension and relaxation, (c) excitement and depression. These two views are antithetic and no solution has been discovered.
American psychologist Henry Murray (1893–1988) developed a theory of personality that was organized in terms of motives, presses, and needs. According to Murray, these psychogenic needs function mostly on the unconscious level, but play a major role in our personality. Murray classified five affection needs:
Affiliation: Spending time with other people.
Nurturance: Taking care of another person.
Play: Having fun with others.
Rejection: Rejecting other people.
Succorance: Being helped or protected by others
Two methods of experiment on affection have been tried:
The first, introduced by A. Mosso, the Italian psychologist, consists in recording the physical phenomena which are observed to accompany modifications of the affective consciousness. Thus it is found that the action of the heart is accelerated by pleasant, and retarded by unpleasant, stimuli; again, changes of weight and volume are found to accompany modifications of affection—and so on. Apart altogether from the facts that this investigation is still in its infancy and that the conditions of experiment are insufficiently understood, its ultimate success is rendered highly problematical by the essential fact that real scientific results can be achieved only by data recorded in connection with a perfectly normal subject; a conscious or interested subject introduces variable factors which are probably incalculable.
The second is Fechner's method; it consists of recording the changes in feeling-tone produced in a subject by bringing him in contact with a series of conditions, objects or stimuli graduated according to a scientific plan and presented singly in pairs or in groups. The result is a comparative table of likes and dislikes.
Mention should also be made of a third method which has hardly yet been tried, namely, that of endeavouring to isolate one of the three directions by the method of suggestion or even hypnotic trance observations.
Theories & Development of Interpersonal relationship ?
Theories
Psychologists have suggested that all humans have a basic, motivational drive to form and maintain caring interpersonal relationships. According to this view, people need both stable relationships and satisfying interactions with the people in those relationships. If either of these two ingredients is missing, people will begin to feel anxious, lonely, depressed, and unhappy.[3]
According to attachment theory, relationships can be viewed in terms of attachment styles that develop during early childhood. These patterns are believed to influence interactions throughout adulthood by shaping the roles people adopt in relationships. For example, one partner may be securely attached while the other is anxious and avoidant. Thus, early childhood experience (primarily with parents) is believed to have long lasting effects on all future relationships.
Social exchange theory interprets relationships in terms of exchanged benefits. It predicts that people regard relationships in terms of rewards obtained from the relationship, as well as potential rewards from alternate relationships.[4] Equity theory stems from a criticism of social exchange theory and suggests that people care about more than just maximizing rewards. They also want fairness and equity in their relationships.
Relational dialectics regards relationships not as static entities, but as continuing processes, forever changing. This approach sees constant tension in the negotiation of three main issues: autonomy vs. connection, novelty vs. predictability, and openness vs. closedness.
[edit] Development
Interpersonal relationships are dynamic systems that change continuously during their existence. Like living organisms, relationships have a beginning, a lifespan, and an end. They tend to grow and improve gradually, as people get to know each other and become closer emotionally, or they gradually deteriorate as people drift apart and form new relationships with others. One of the most influential models of relationship development was proposed by psychologist, George Levinger.[5] This model was formulated to describe heterosexual, adult romantic relationships, but it has been applied to other kinds of interpersonal relations as well. According to the model, the natural development of a relationship follows five stages:
Acquaintance - Becoming acquainted depends on previous relationships, physical proximity, first impressions, and a variety of other factors. If two people begin to like each other, continued interactions may lead to the next stage, but acquainance can continue indefinitely.
Buildup - During this stage, people begin to trust and care about each other. The need for compatibility and such filtering agents as common background and goals will influence whether or not interaction continues.
Continuation - This stage follows a mutual commitment to a long term friendship, romantic relationship, or marriage. It is generally a long, relative stable period. Nevertheless, continued growth and development will occur during this time. Mutual trust is important for sustaining the relationship.
Deterioration - Not all relationships deteriorate, but those that do tend to show signs of trouble. Boredom, resentment, and dissatisfaction may occur, and individuals may communicate less and avoid self-disclosure. Loss of trust and betrayals may take place as the downward spiral continues.
Termination - The final stage marks the end of the relationship, either by death in the case of a healthy relationship, or by separation.
Friendships may involve some degree of transitivity. In other words, a person may become a friend of an existing friend's friend. However, if two people have a sexual relationship with the same person, they may become competitors rather than friends. Accordingly, sexual behavior with the sexual partner of a friend may damage the friendship (see love triangle). Sexual relations between two friends tend to alter that relationship, either by "taking it to the next level" or by severing it. Sexual partners may also be classified as friends and the sexual relationship may either enhance or depreciate the friendship.
Legal sanction reinforces and regularizes marriages and civil unions as perceived "respectable" building-blocks of society. In the United States of America, for example, the de-criminalization of homosexual sexual relations in the Supreme Court decision, Lawrence v. Texas (2003) facilitated the mainstreaming of gay long-term relationships, and broached the possibility of the legalization of same-sex marriages in that country.
Psychologists have suggested that all humans have a basic, motivational drive to form and maintain caring interpersonal relationships. According to this view, people need both stable relationships and satisfying interactions with the people in those relationships. If either of these two ingredients is missing, people will begin to feel anxious, lonely, depressed, and unhappy.[3]
According to attachment theory, relationships can be viewed in terms of attachment styles that develop during early childhood. These patterns are believed to influence interactions throughout adulthood by shaping the roles people adopt in relationships. For example, one partner may be securely attached while the other is anxious and avoidant. Thus, early childhood experience (primarily with parents) is believed to have long lasting effects on all future relationships.
Social exchange theory interprets relationships in terms of exchanged benefits. It predicts that people regard relationships in terms of rewards obtained from the relationship, as well as potential rewards from alternate relationships.[4] Equity theory stems from a criticism of social exchange theory and suggests that people care about more than just maximizing rewards. They also want fairness and equity in their relationships.
Relational dialectics regards relationships not as static entities, but as continuing processes, forever changing. This approach sees constant tension in the negotiation of three main issues: autonomy vs. connection, novelty vs. predictability, and openness vs. closedness.
[edit] Development
Interpersonal relationships are dynamic systems that change continuously during their existence. Like living organisms, relationships have a beginning, a lifespan, and an end. They tend to grow and improve gradually, as people get to know each other and become closer emotionally, or they gradually deteriorate as people drift apart and form new relationships with others. One of the most influential models of relationship development was proposed by psychologist, George Levinger.[5] This model was formulated to describe heterosexual, adult romantic relationships, but it has been applied to other kinds of interpersonal relations as well. According to the model, the natural development of a relationship follows five stages:
Acquaintance - Becoming acquainted depends on previous relationships, physical proximity, first impressions, and a variety of other factors. If two people begin to like each other, continued interactions may lead to the next stage, but acquainance can continue indefinitely.
Buildup - During this stage, people begin to trust and care about each other. The need for compatibility and such filtering agents as common background and goals will influence whether or not interaction continues.
Continuation - This stage follows a mutual commitment to a long term friendship, romantic relationship, or marriage. It is generally a long, relative stable period. Nevertheless, continued growth and development will occur during this time. Mutual trust is important for sustaining the relationship.
Deterioration - Not all relationships deteriorate, but those that do tend to show signs of trouble. Boredom, resentment, and dissatisfaction may occur, and individuals may communicate less and avoid self-disclosure. Loss of trust and betrayals may take place as the downward spiral continues.
Termination - The final stage marks the end of the relationship, either by death in the case of a healthy relationship, or by separation.
Friendships may involve some degree of transitivity. In other words, a person may become a friend of an existing friend's friend. However, if two people have a sexual relationship with the same person, they may become competitors rather than friends. Accordingly, sexual behavior with the sexual partner of a friend may damage the friendship (see love triangle). Sexual relations between two friends tend to alter that relationship, either by "taking it to the next level" or by severing it. Sexual partners may also be classified as friends and the sexual relationship may either enhance or depreciate the friendship.
Legal sanction reinforces and regularizes marriages and civil unions as perceived "respectable" building-blocks of society. In the United States of America, for example, the de-criminalization of homosexual sexual relations in the Supreme Court decision, Lawrence v. Texas (2003) facilitated the mainstreaming of gay long-term relationships, and broached the possibility of the legalization of same-sex marriages in that country.
Varieties of Interpersonal relationship ?
Interpersonal relationships include kinship and family relations in which people become associated by genetics or consanguinity. These include such roles as father, mother, son, or daughter. Relationships can also be established by marriage, such as husband, wife, father-in-law, mother-in-law, uncle by marriage, or aunt by marriage. They may be formal long-term relationships recognized by law and formalized through public ceremony, such as marriage or civil union. They may also be informal long-term relationships such as loving relationships or romantic relationships with or without living together. In these cases the "other person" is often called lover, boyfriend, or girlfriend, as distinct from just a male or female friend, or "significant other". If the partners live together, the relationship may resemble marriage, with the parties possibly even called husband and wife. Scottish common law can regard such couples as actual marriages after a period of time. Long-term relationships in other countries can become known as common-law marriages, although they may have no special status in law. The term mistress may refer in a somewhat old-fashioned way to a female lover of an already married or unmarried man. A mistress may have the status of an "official mistress" (in French maîtresse en titre); as exemplified by the career of Madame de Pompadour.
Friendships consist of mutual liking, trust, respect, and often even love and unconditional acceptance. They usually imply the discovery or establishment of similarities or common ground between the individuals.[2] Internet friendships and pen-pals may take place at a considerable physical distance. Brotherhood and sisterhood can refer to individuals united in a common cause or having a common interest, which may involve formal membership in a club, organization, association, society, lodge, fraternity, or sorority. This type of interpersonal relationship relates to the comradeship of fellow soldiers in peace or war. Partners or co-workers in a profession, business, or common workplace also have a long term interpersonal relationship.
Soulmates are individuals intimately drawn to one another through a favorable meeting of minds and who find mutual acceptance and understanding with one another. Soulmates may feel themselves bonded together for a lifetime and hence may become sexual partners, but not necessarily. Casual relationships are sexual relationships extending beyond one-night stands that exclusively consist of sexual behavior. One can label the participants as "friends with benefits" or as friends "hooking up" when limited to sexual intercourse, or regard them as sexual partners in a wider sense. Platonic love is an affectionate relationship into which the sexual element does not enter, especially in cases where one might easily assume otherwise.
Friendships consist of mutual liking, trust, respect, and often even love and unconditional acceptance. They usually imply the discovery or establishment of similarities or common ground between the individuals.[2] Internet friendships and pen-pals may take place at a considerable physical distance. Brotherhood and sisterhood can refer to individuals united in a common cause or having a common interest, which may involve formal membership in a club, organization, association, society, lodge, fraternity, or sorority. This type of interpersonal relationship relates to the comradeship of fellow soldiers in peace or war. Partners or co-workers in a profession, business, or common workplace also have a long term interpersonal relationship.
Soulmates are individuals intimately drawn to one another through a favorable meeting of minds and who find mutual acceptance and understanding with one another. Soulmates may feel themselves bonded together for a lifetime and hence may become sexual partners, but not necessarily. Casual relationships are sexual relationships extending beyond one-night stands that exclusively consist of sexual behavior. One can label the participants as "friends with benefits" or as friends "hooking up" when limited to sexual intercourse, or regard them as sexual partners in a wider sense. Platonic love is an affectionate relationship into which the sexual element does not enter, especially in cases where one might easily assume otherwise.
Interpersonal relationship ?
An interpersonal relationship is a relatively long-term association between two or more people. This association may be based on emotions like love and liking, regular business interactions, or some other type of social commitment. Interpersonal relationships take place in a great variety of contexts, such as family, friends, marriage, acquaintances, work, clubs, neighborhoods, and churches. They may be regulated by law, custom, or mutual agreement, and are the basis of social groups and society as a whole. Although humans are fundamentally social creatures, interpersonal relationships are not always healthy. Examples of unhealthy relationships include abusive relationships and codependence.
A relationship is normally viewed as a connection between two individuals, such as a romantic or intimate relationship, or a parent-child relationship. Individuals can also have relationships with groups of people, such as the relation between a pastor and his congregation, an uncle and a family, or a mayor and a town. Finally, groups or even nations may have relations with each other, though this is a much broader domain than that covered under the topic of interpersonal relationships. See such articles as international relations for more information on associations between groups. Most scholarly work on relationships focuses on romantic partners in pairs or dyads. These intimate relationships are, however, only a small subset of interpersonal relationships.
All relationships involve some level of interdependence. People in a relationship tend to influence each other, share their thoughts and feelings, and engage in activities together. Because of this interdependence, anything that changes or impacts one member of the relationship will have some level of impact on the other member.[1] The study of interpersonal relationships involves several branches of social science, including such disciplines as sociology, psychology, anthropology, and social work.
A relationship is normally viewed as a connection between two individuals, such as a romantic or intimate relationship, or a parent-child relationship. Individuals can also have relationships with groups of people, such as the relation between a pastor and his congregation, an uncle and a family, or a mayor and a town. Finally, groups or even nations may have relations with each other, though this is a much broader domain than that covered under the topic of interpersonal relationships. See such articles as international relations for more information on associations between groups. Most scholarly work on relationships focuses on romantic partners in pairs or dyads. These intimate relationships are, however, only a small subset of interpersonal relationships.
All relationships involve some level of interdependence. People in a relationship tend to influence each other, share their thoughts and feelings, and engage in activities together. Because of this interdependence, anything that changes or impacts one member of the relationship will have some level of impact on the other member.[1] The study of interpersonal relationships involves several branches of social science, including such disciplines as sociology, psychology, anthropology, and social work.
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LOVE (Religious views)
Christian
The Christian understanding is that love comes from God. The love of man and woman, eros in Greek, and the unselfish love of others, agape, are often contrasted as 'ascending' and 'descending' love, respectively, but are ultimately the same thing. [13]
There are several Greek words for Love that are regularly referred to in Christian circles.
Agape - In the New Testament, agapē is charitable, selfless, altruistic, and unconditional. It is parental love seen as creating goodness in the world, it is the way God is seen to love humanity, and it is seen as the kind of love that Christians aspire to have for one another.
Phileo - Also used in the New Testament, Phileo is a human response to something that is found to be delightful. Also known as "brotherly love".
Two other words for love in the Greek language, Eros (sexual love) and Storge (child-to-parent love) were never used in the New Testament.
Christians believe that to Love God with all your heart, mind, and strength and Love your neighbor as yourself are the two most important things in life (the greatest commandment of the Jewish Torah, according to Jesus - c.f. Gospel of Mark chapter 12, verses 28-34). Saint Augustine summarized this when he wrote "Love God, and do as thou wilt".
Paul the Apostle glorified love as the most important virtue of all. Describing love in the famous poem in 1 Corinthians he wrote, "Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, and always perseveres." - 1 Cor. 13:4-7 (NIV)
John the Apostle wrote, "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God's one and only Son." - John 3:16-18 (NIV)
John also wrote, "Dear friends, let us love one another for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love." - 1 John 4:7-8 (NIV)
Saint Augustine says that one must be able to decipher the difference between love and lust. Lust, according to Saint Augustine, is an over indulgence, but to love and be loved is what he has sought for his entire life. He even says, “I was in love with love.” Finally, he does fall in love and is loved back, by God. Saint Augustine says the only one who can love you truly and fully is God, because love with a human only allows for flaws such as, “jealousy, suspicion, fear, anger, and contention.” According to Saint Augustine to love God is “to attain the peace which is yours.” (Saint Augustine Confessions)
Christian theologians see God as the source of love, which is mirrored in humans and their own loving relationships. Influential Christian theologian C.S. Lewis wrote a book called The Four Loves.
Benedict XVI wrote his first encyclical on God is love. He said that a human being, created in the image of God who is love, is able to practice love: to give himself to God and others (agape), by receiving and experiencing God's love in contemplation (eros). This life of love, according to him, is the life of the saints such as Teresa of Calcutta and the Blessed Virgin Mary, and is the direction Christians take when they believe that God loves them.[14]
Buddhist
In Buddhism, Kāma is sensuous, sexual love. It is an obstacle on the path to enlightenment, since it is selfish.
Karuṇā is compassion and mercy, which reduces the suffering of others. It is complementary to wisdom, and is necessary for enlightenment.
Adveṣa and maitrī are benevolent love. This love is unconditional and requires considerable self-acceptance. This is quite different from the ordinary love, which is usually about attachment and sex, which rarely occur without self-interest. Instead, in Buddhism it refers to detachment and unselfish interest in others' welfare.
The Bodhisattva ideal in Mahayana Buddhism involves the complete renunciation of oneself in order to take on the burden of a suffering world. The strongest motivation one has in order to take the path of the Bodhisattva is the idea of salvation within unselfish, altustic love for all sentient beings.
Indic and Hindu
In Hinduism kāma is pleasurable, sexual love, personified by the god Kamadeva. For many Hindu schools it is the third end (artha) in life. Kamadeva is often pictured holding a bow of sugarcane and an arrow of flowers: he may ride upon a great parrot. He is usually accompanied by his consort Rati and his companion Vasanta, lord of the spring season. Stone images of Kaama and Rati can be seen on the door of the Chenna Keshava temple at Belur, in Karnataka, India. Maara is another name for kāma.
In contrast to kāma, prema or prem refers to elevated love. Karuna is compassion and mercy, which impels one to help reduce the suffering of others. Bhakti is a Sanskrit term meaning 'loving devotion to the supreme God'. A person who practices bhakti is called a bhakta. Hindu writers, theologians, and philosophers have distinguished nine forms of bhakti which can be found in the Bhagavatha-Purana and works by Tulsidas. The philosophical work Narada Bhakti Sutras written by an unknown author (presumed to be Narada) distinguishes eleven forms of love.
Arabic and Islamic views
In a sense, love does encompass the Islamic view of life as universal brotherhood which applies to all who hold the faith. There are no direct references stating that God is love, but amongst the 99 names of God (Allah), there is the name Al-Wadud or 'the Loving One', which is found in Surah 11:90 as well as Surah 85:14. It refers to God as being "full of loving kindness". All who hold the faith have God's love, but to what degree or effort he has pleased God depends on the individual itself.
Ishq, or divine love, is the emphasis of Sufism. Sufis believe that love is a projection of the essence of God to the universe. God desires to recognize beauty, and as if one looks at a mirror to see oneself, God "looks" at itself within the dynamics of nature. Since everything is a reflection of God, the school of Sufism practices to see the beauty inside the apparently ugly. Sufism is often referred to as the religion of Love. God in Sufism is referred to in three main terms which are the Lover, Loved, and Beloved with the last of these terms being often seen in Sufi poetry. A common viewpoint of Sufism is that through Love humankind can get back to its inherent purity and grace. The saints of Sufism are infamous for being "drunk" due to their Love of God hence the constant reference to wine in Sufi poetry and music.
Jewish
In Hebrew Ahava is the most commonly-used term for both interpersonal love and love of God. Other related but dissimilar terms are Chen (grace) and Hesed, which basically combines the meaning of "affection" and "compassion" and is sometimes rendered in English as "loving-kindness".
Judaism employs a wide definition of love, both between people and between man and the Deity. As for the former, the Torah states: "Love your neighbor like yourself" (Leviticus 19:18). As for the latter, one is commanded to love God "with all your heart, with all your soul and with all your might" (Deuteronomy 6:5), taken by the Mishnah (a central text of the Jewish oral law) to refer to good deeds, willingness to sacrifice one's life rather than commit certain serious transgressions, willingness to sacrifice all one's possessions and being grateful to the Lord despite adversity (tractate Berachoth 9:5). Rabbinic literature differs how this love can be developed, e.g. by contemplating Divine deeds or witnessing the marvels of nature.
As for love between marital partners, this is deemed an essential ingredient to life: "See life with the wife you love" (Ecclesiastes 9:9). The Biblical book Song of Songs is considered a romantically-phrased metaphor of love between God and his people, but in its plain reading reads like a love song.
The 20th century Rabbi Eliyahu Eliezer Dessler is frequently quoted as defining love from the Jewish point-of-view as "giving without expecting to take" (from his Michtav me-Eliyahu, vol. 1). Romantic love per se has few echoes in Jewish literature, although the Medieval Rabbi Judah Halevi wrote romantic poetry in Arabic in his younger years (he appears to have regretted this later).
The Christian understanding is that love comes from God. The love of man and woman, eros in Greek, and the unselfish love of others, agape, are often contrasted as 'ascending' and 'descending' love, respectively, but are ultimately the same thing. [13]
There are several Greek words for Love that are regularly referred to in Christian circles.
Agape - In the New Testament, agapē is charitable, selfless, altruistic, and unconditional. It is parental love seen as creating goodness in the world, it is the way God is seen to love humanity, and it is seen as the kind of love that Christians aspire to have for one another.
Phileo - Also used in the New Testament, Phileo is a human response to something that is found to be delightful. Also known as "brotherly love".
Two other words for love in the Greek language, Eros (sexual love) and Storge (child-to-parent love) were never used in the New Testament.
Christians believe that to Love God with all your heart, mind, and strength and Love your neighbor as yourself are the two most important things in life (the greatest commandment of the Jewish Torah, according to Jesus - c.f. Gospel of Mark chapter 12, verses 28-34). Saint Augustine summarized this when he wrote "Love God, and do as thou wilt".
Paul the Apostle glorified love as the most important virtue of all. Describing love in the famous poem in 1 Corinthians he wrote, "Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, and always perseveres." - 1 Cor. 13:4-7 (NIV)
John the Apostle wrote, "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God's one and only Son." - John 3:16-18 (NIV)
John also wrote, "Dear friends, let us love one another for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love." - 1 John 4:7-8 (NIV)
Saint Augustine says that one must be able to decipher the difference between love and lust. Lust, according to Saint Augustine, is an over indulgence, but to love and be loved is what he has sought for his entire life. He even says, “I was in love with love.” Finally, he does fall in love and is loved back, by God. Saint Augustine says the only one who can love you truly and fully is God, because love with a human only allows for flaws such as, “jealousy, suspicion, fear, anger, and contention.” According to Saint Augustine to love God is “to attain the peace which is yours.” (Saint Augustine Confessions)
Christian theologians see God as the source of love, which is mirrored in humans and their own loving relationships. Influential Christian theologian C.S. Lewis wrote a book called The Four Loves.
Benedict XVI wrote his first encyclical on God is love. He said that a human being, created in the image of God who is love, is able to practice love: to give himself to God and others (agape), by receiving and experiencing God's love in contemplation (eros). This life of love, according to him, is the life of the saints such as Teresa of Calcutta and the Blessed Virgin Mary, and is the direction Christians take when they believe that God loves them.[14]
Buddhist
In Buddhism, Kāma is sensuous, sexual love. It is an obstacle on the path to enlightenment, since it is selfish.
Karuṇā is compassion and mercy, which reduces the suffering of others. It is complementary to wisdom, and is necessary for enlightenment.
Adveṣa and maitrī are benevolent love. This love is unconditional and requires considerable self-acceptance. This is quite different from the ordinary love, which is usually about attachment and sex, which rarely occur without self-interest. Instead, in Buddhism it refers to detachment and unselfish interest in others' welfare.
The Bodhisattva ideal in Mahayana Buddhism involves the complete renunciation of oneself in order to take on the burden of a suffering world. The strongest motivation one has in order to take the path of the Bodhisattva is the idea of salvation within unselfish, altustic love for all sentient beings.
Indic and Hindu
In Hinduism kāma is pleasurable, sexual love, personified by the god Kamadeva. For many Hindu schools it is the third end (artha) in life. Kamadeva is often pictured holding a bow of sugarcane and an arrow of flowers: he may ride upon a great parrot. He is usually accompanied by his consort Rati and his companion Vasanta, lord of the spring season. Stone images of Kaama and Rati can be seen on the door of the Chenna Keshava temple at Belur, in Karnataka, India. Maara is another name for kāma.
In contrast to kāma, prema or prem refers to elevated love. Karuna is compassion and mercy, which impels one to help reduce the suffering of others. Bhakti is a Sanskrit term meaning 'loving devotion to the supreme God'. A person who practices bhakti is called a bhakta. Hindu writers, theologians, and philosophers have distinguished nine forms of bhakti which can be found in the Bhagavatha-Purana and works by Tulsidas. The philosophical work Narada Bhakti Sutras written by an unknown author (presumed to be Narada) distinguishes eleven forms of love.
Arabic and Islamic views
In a sense, love does encompass the Islamic view of life as universal brotherhood which applies to all who hold the faith. There are no direct references stating that God is love, but amongst the 99 names of God (Allah), there is the name Al-Wadud or 'the Loving One', which is found in Surah 11:90 as well as Surah 85:14. It refers to God as being "full of loving kindness". All who hold the faith have God's love, but to what degree or effort he has pleased God depends on the individual itself.
Ishq, or divine love, is the emphasis of Sufism. Sufis believe that love is a projection of the essence of God to the universe. God desires to recognize beauty, and as if one looks at a mirror to see oneself, God "looks" at itself within the dynamics of nature. Since everything is a reflection of God, the school of Sufism practices to see the beauty inside the apparently ugly. Sufism is often referred to as the religion of Love. God in Sufism is referred to in three main terms which are the Lover, Loved, and Beloved with the last of these terms being often seen in Sufi poetry. A common viewpoint of Sufism is that through Love humankind can get back to its inherent purity and grace. The saints of Sufism are infamous for being "drunk" due to their Love of God hence the constant reference to wine in Sufi poetry and music.
Jewish
In Hebrew Ahava is the most commonly-used term for both interpersonal love and love of God. Other related but dissimilar terms are Chen (grace) and Hesed, which basically combines the meaning of "affection" and "compassion" and is sometimes rendered in English as "loving-kindness".
Judaism employs a wide definition of love, both between people and between man and the Deity. As for the former, the Torah states: "Love your neighbor like yourself" (Leviticus 19:18). As for the latter, one is commanded to love God "with all your heart, with all your soul and with all your might" (Deuteronomy 6:5), taken by the Mishnah (a central text of the Jewish oral law) to refer to good deeds, willingness to sacrifice one's life rather than commit certain serious transgressions, willingness to sacrifice all one's possessions and being grateful to the Lord despite adversity (tractate Berachoth 9:5). Rabbinic literature differs how this love can be developed, e.g. by contemplating Divine deeds or witnessing the marvels of nature.
As for love between marital partners, this is deemed an essential ingredient to life: "See life with the wife you love" (Ecclesiastes 9:9). The Biblical book Song of Songs is considered a romantically-phrased metaphor of love between God and his people, but in its plain reading reads like a love song.
The 20th century Rabbi Eliyahu Eliezer Dessler is frequently quoted as defining love from the Jewish point-of-view as "giving without expecting to take" (from his Michtav me-Eliyahu, vol. 1). Romantic love per se has few echoes in Jewish literature, although the Medieval Rabbi Judah Halevi wrote romantic poetry in Arabic in his younger years (he appears to have regretted this later).
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