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Previous research has shown that specific goals and intentions influence a person's allocation of social attention. From a neural viewpoint, a growing body of evidence suggests that the inferior fronto-parietal network, including the mirror neuron system, plays a role in the planning and the understanding of motor intentions. However, it is unclear whether and when the mirror neuron system plays a role in social intentions. Combining a behavioral task with electrical neuroimaging in 22 healthy male participants, the current study investigates whether the temporal brain dynamic of the mirror neuron system differs during two types of social intentions i.e., lust vs. romantic intentions. Our results showed that 62% of the stimuli evoking lustful intentions also evoked romantic intentions, and both intentions were sustained by similar activations of the inferior frontal gyrus and the inferior parietal lobule/angular gyrus for the first 432 ms after stimulus onset. Intentions to not love or not lust, on the other hand, were characterized by earlier differential activations of the inferior fronto-parietal network i.e., as early as 244 ms after stimulus onset. These results suggest that the mirror neuron system may not only code for the motor correlates of intentions, but also for the social meaning of intentions and its valence at both early/automatic and later/more elaborative stages of information processing.

In the Durassian melancholic atmosphere, past and present, fantasy and reality come together as one. This paper addresses the themes of love and destruction in Marguerite Duras's life that pervade her oeuvre, allowing us to discern a melancholic structure within her autofiction. Writing down her melancholia--the impossible mourning of a loved object--Duras captures nothingness and loss--in order not to die of love. In a constant exchange with her readers, she searches for herself and delivers herself to her readers. This renewable creative process of writing enables her to engage in an ongoing experience of identity reconstruction, in a way similar to the patient in psychoanalysis re-creating his/her life's fiction., (© 2015 The Psychoanalytic Quarterly, Inc.)

Because the treatment is not desirable, it requires all the more the desire of the analyst, who is often considered to be detached from his person. But mustn't the analyst have a desire to take up this function? In other words, is the saint that the analyst aims to be without enjoyment? [ABSTRACT FROM AUTHOR]

Copyright of Felsefe ve Sosyal Bilimler Dergisi (FLSF) is the property of Felsefe ve Sosyal Bilimler Dergisi (FLSF) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article analyzes love from a Christian perspective, linking its more general dimension, i.e. anthropology, with new contemporary experiences. It aims to approach it in connection with desire and guilt, since the theme is related to the body, sexuality and as a path to human maturation. From there, we will approach the novelty and depth of the Christian experience and its humanizing proposal. To this end, the analysis will take place in three stages: a) presenting the meaning of love and its anthropological expression; b) emphasizing the peculiarity of love from the Christian perspective, the transition from erotic to agapic expression; and c) reflecting on the Christian understanding of new love experiences, such as same-sex unions, new forms of monogamy and liquid love relationships. The methodology is that of phenomenological and interpretative analysis of Western, Christian sources with new approaches to the meaning of love and human sexuality. [ABSTRACT FROM AUTHOR]

Delving into the writings and doctrine of Saint Thérèse of Lisieux is not simply a way to gather information about her; it also opens us to a greater knowledge of ourselves. Fortunately, the studies done following the centenary of her death and her declaration as a Doctor of the Church (1997) have expanded the rather devotional vision of the approaches to her figure, thereby highlighting both her authenticity and the Gospel dimension present in her writings, which arise from her missionary vocation: to communicate a mystical experience not reducible to classical schemes, which distrusts the extraordinary and is based on a deep knowledge of the love of God and the poverty of human reality. A mysticism that leads Thérèse, and her readers, to holiness understood as full communion with God, which is made manifest in her mystical life as a strong and inalienable desire. [ABSTRACT FROM AUTHOR]

The present article is a study on the notion of love in the works of Jalāl ad-Dīn Muhammad Rūmī, one of the most influential poets and mystics, and Jacques Lacan, the renowned French psychoanalyst and philosopher. In this research, love is approached from two perspectives, namely, love from Rūmī's view, which is considered to be one of the highest levels of mysticism that cannot be expressed through language and entails a wholesale renunciation of logical reason, and love from Lacan's perspective, which is as an imaginary and illusory relationship, based on narcissistic roots. This comparison makes clear that the difference between the two views goes back to their difference on the definition of love. For Lacan, love is located inside the imaginary order, as an optical illusion which gives the subject the false promise of unity and completion with the Other. However, for Rūmī love belongs, in Lacanian terms, to the real order, which is deemed as the only way to escape the chains and shackles of the bodily form and embrace the Other in the truest possible sense. As a result, love finds a highly negative place in Lacanian psychoanalysis, since it impedes the subject's development from their imprisonment to images and objects, while in Rūmī's perspective, love finds a positive status due to its ushering of the subject into a full jouissance of the Other's presence. This study offers a Rūmī-Lacanian definition of love through translating Rūmī's ideas and expressions into the language of psychoanalysis. [ABSTRACT FROM AUTHOR]

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Chitra Banerjee, one of the greatest story tellers in the present scenario of the English novelist. She has used different narratives techniques like imagery, irony, allegory, symbolism sensory imagery and proverbs. Divakarini has been praised for her art of storytelling. She has widely earned the reputation of a silver-tongued story teller. She is hailed as a gifted story teller said by Abraham Verghese while the people acclaimed her as a skilled cartographer of the heart. Junto Diaz acclaimed her as a brilliant story teller. Her writings revolve around themes of women. The present research paper focuses on the narrative techniques in the book called The Mistress of Spices. The present research intends to analyse Chitra Benerjee Divakaruni's selected novel in the context of narrative techniques. The Mistress of spices circles around the conflict, clash between what one must and what one wants duty and desire. The novel moves in the direction of adventures of Tilo a mysterious figure who runs a grocery store in inner-city Oakland and uses her knowledge as spices to help her customers. Tilo-women is described as confident, brave and intelligent having knowledge of spices." Change will happen only when we feel a strong sense of responsibility toward addressing the issue. In the present novel Divakaruni describes Tilo as women of strong sense with responsibility who cures and heals the immigrants suffering from homesick who visit her store. Tilo was rejected girl and latter she was called Bhagyavathi because she started to predict forth coming dangers. She reaches a magical island of spices and learns about the spices and becomes the mistress if spices and serves many with the knowledge of spices and at last finds new life to give meaning to her existence. In this novel Divakaruni successfully depicts the conflict of cross culture confrontation of the Indian immigrant women who leave behind their home land. [ABSTRACT FROM AUTHOR]

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Copyright of Hypnos is the property of Hypnos / Instituto Hypnos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Augustine of Hippo's early works distinguish between the earthly human person, driven by worldly desires, and the reborn person, oriented towards heaven. Later, in his monumental De ciuitate Dei (On the City of God), Augustine expands on this distinction, proposing the existence of two cities: the earthly city, characterized by the love of self; and the city of God, characterized by the love of God. This tension between the two loves shapes human understanding of and place in the world. This article explores how the said tension reflects a duality in human nature, tracing the development of the relationship between Augustine's doctrine of the two cities and his reflections on the dual human nature from his early works to De ciuitate Dei. The article studies whether the duality of human nature mirrors the dichotomy between the ciuitas Dei (city of God) and the ciuitas terrena (earthly city), examining how the conflict between good and evil within individuals and society serves as a model for the conflict between the two cities in Augustine's doctrine, with a focus on how these concepts are expounded in his earlier writings and articulated in his De ciuitate Dei. It examines how the interaction between these loves manifests in human actions and desires, and shapes our understanding of the good and desirable. Ultimately, this article seeks to address the question of whether the tension between the love of God and the love of self, both in society and in human nature, is capable of harmonious resolution in Augustine's mindset. [ABSTRACT FROM AUTHOR]

Deliberations and discussions on inter-caste relationships in South Asia so far have been fixed within the confines of heterosexuality. Not only are heterosexual inter-caste relationships the default imagination of an inter-caste love, but also notions of heteronormativity dominate discussions of inter-caste love, relationship and, importantly, inter-caste marriages. In asking 'queer' questions about caste, this article analyses what an inter-caste dynamic means for social movements which rally around notions of love and desire or choose to reject them. This article recentres desire and intimacy into caste to imagine queer (im)possibilities of dalit love. In doing so, the article asks: where is the dalit lover? Building upon conversations and interviews with five dalit-queer scholars, intellectuals and activists, as well as provocations offered by them, this article complicates 'inter-caste love' itself as a site of power and politics, of social categorisation as well as of critical theorisation. [ABSTRACT FROM AUTHOR]

This article aims to understand the aspects that involve the permanence and passivity of victims of abusive relationships based on psychoanalytic concepts. For this purpose, concepts from Freud and Lacan were used, articulating the subject's relationship with language and its implications in the subject's relationship with the Other, which involve aspects such as desire, love, and jouissance. Thus, it was decided to name such relational dynamics an ab-usive relationship, understanding that something of the order of an unconscious satisfaction is actualized in these relationships, and that, in this sense, every relationship involves something ab-usive. It is considered essential that, in the face of such a demand, the analyst has a look at the unconscious scene of the subject who presents himself and that the analysis allows something of the "one" to be sustained so that the subject sustains a condition of less subjection to your way of jouissance. [ABSTRACT FROM AUTHOR]

Copyright of Espacio, Tiempo y Forma. Serie IV, Historia Moderna is the property of Editorial UNED and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article, I look at contemporary romances as a source of transgressive pleasure that may inspire its audience to reject patriarchy. I focus solely on romances between a man and a woman with emphasis on the psychological dimension of the female character upon her trajectory from an object of desire to the man’s ideal partner. I argue that the pleasure of romance is, indeed, a means towards the dismissal of patriarchy. Drawing on feminist theory, I contend that romance constitutes a nucleus of a feminine ideal that women may use as a comparative reference point for their real-life relationships, revealing any problematic and inadequate behavior of real-life partners. Even though romance pertains to the prescripts of patriarchy, I argue that it can be seen as an intertext: a product of the interlanguage used to translate the male discourse to the female bodily experience. In producing and consuming the romance, women can contrast this experience of the feminine ideal with the lack of pleasure patriarchy entails for them. In this respect, the romance possesses a transgressive power that may facilitate women’s realization of their dissatisfaction and the refusal of their role as emotional labor.

Lovers do not relate to their beloveds as seats of valuable qualities that would be replaceable for anyone with relevantly similar or more valuable qualities. Instead, lovers take their beloveds to be irreplaceable. This has been noted frequently in the current debate on love and different theories of love have offered different explanations for the phenomenon. In this paper, I develop a more complex picture of what is involved in lovers taking their beloveds to be irreplaceable. I argue that in order to account for the beloved's irreplaceability, a theory of love must meet two conditions: it must explain the subjective aspect as well as the moral aspect of the beloved's irreplaceability. I show that current theories of love fail to meet these conditions, either one or both of them, and I offer an alternative account that does - an account according to which love is understood as a special kind of desire for the beloved as a person. The aim of this paper is twofold: first, to give a more nuanced picture of the beloved's irreplaceability, acknowledging in particular that there is a moral aspect to the phenomenon that has not been attended to thus far; second, to introduce and motivate a new desire-based account of love. [ABSTRACT FROM AUTHOR]

References to the concept of evil can be found scattered throughout Agatha Christie's novels. It is, however, rare to encounter this as a prevalent theme, especially in the novels which feature her private detectives Poirot, Marple and Tommy and Tuppence. It is my contention in this article that it is not until two of her late novels Endless Night (1967) and The Pale Horse (1961) that Christie foregrounds the issue of evil and concurrent themes of psychotic and obsessive love and desire. Of course, there are multiple examples of the intersections between love and evil, involving betrayal, trickery and duplicity throughout her work, but these are generally secondary to plot structure and, in the case of love, romantic and often neat endings. The article contends that a 'new' Christie starts to emerge late in her work, one who has, however obliquely still, begun to engage with evil as a fundamental question, post-WW2 and the Holocaust. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Psychology (UNLP) / Revista de Psicología (UNLP) is the property of Facultad de Psicologia Universidad Nacional de La Plata and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Declining sexual desire over the course of a relationship may cause distress. Because sexual desire partly depends on who the (imagined) sexual partner is, this study focuses on increasing sexual desire for the long-term partner specifically. This study examined 3 regulation strategies: (i) positive reappraisal of the partner, (ii) reappraisal of sexual desire decline, and (iii) sexual imagery about the partner. We tested whether these 3 strategies increased (i) sexual desire for the partner, (ii) motivated attention for the partner, as indicated by the late positive potential (LPP) amplitude, and (iii) infatuation, attachment, and relationship satisfaction. Twenty-five young adults (6 men) who were in a long-term relationship performed the regulation strategies and no regulation before passively viewing a picture of their partner. The LPP amplitude was measured during the partner picture. After each strategy, participants rated their sexual desire, infatuation, attachment, and relationship satisfaction. Participants felt more sexual desire for and more infatuated with their partner after sexual imagery about the partner than after no regulation. Participants also felt more attached to their partner after positive reappraisal of the partner than after no regulation. There was no evidence that any of the strategies influenced relationship satisfaction or motivated attention. Sexual imagery about the partner is a simple strategy that people can use without involving the partner to increase sexual desire for (and infatuation with) their long-term partner. One of the strengths of the current study is the experimental manipulation of strategy use within participants, which allows for conclusions of causality. The main limitation is the small, inclusive convenience sample. This study had good power to detect medium effects but was underpowered to detect small effects. Participants were mostly young adult women in relatively short long-term relationships. Gender differences in the effectiveness of the 3 strategies were not hypothesized or tested. Sexual imagery about the partner increases sexual desire for (and infatuation with) the partner. Langeslag SJE, Davis LL. A Preliminary Study on Up-regulation of Sexual Desire for a Long-term Partner. J Sex Med 2022;19:872–878. [ABSTRACT FROM AUTHOR]

The aim of this paper is to reconstruct the philosophical frame of Rosaria Caldarone's work La filosofia in fiamme. Saggio su Pascal in order to interpret it in the light of the authors who represent the Wegmarken of her work. Starting from this reading, the main issue around which my questions revolve is: what new figure of reason can be reborn from the flames of philosophy - flames that, like the biblical burning bush, burn but do not consume the thought? [ABSTRACT FROM AUTHOR]

Previous scholarship on the final installment in Emine Sevgi Özdamar’s Istanbul-Berlin trilogy has issued largely along two trajectories, pursuing questions of migration and transnationalism on the one hand and German memory politics on the other. What has been overlooked in the process is the text’s unique interplay of genres, voices, and spatial metaphors that turns the more traditional thematics of migration into a metaphorics of migration. This article argues that Özdamar’s novel represents migration neither as social question nor as existential dilemma, but rather as a grand metaphor for desire, and argues for a reading of Seltsame Sterne not as a migration story but as a love story. The narrative coalesces around the pursuit of an extravagant imagining of love in which the multiple valences of love become, through their very repetition, a guiding textual metaphor that both contains and exceeds the boundaries of personal emotions and experiences. This radical reframing of migration and exile through the prism of love and desire points toward an articulation of human experience more broadly—a provocation that constitutes nothing less than a reclamation of political subjectivity for those marked by explicit migration experiences. With the powerful assertion of self-presence provided by the intimacy of the diary form, the text stakes its claim to a place in the middle of the cultural, linguistic, and geographic lifeworld within which its author/narrator situates herself. Staging her autobiographical narrating subject as author of her own diaristic notes, living a life between and among the texts that surround her, Özdamar claims her own place as completely imbricated within the world of European letters. Ultimately, this twin presentation of cultural creation both as a narrative theme and as object asserts a uniquely re-situated “German” writing subject.

Our intention is to review the theme of love in the tragedies of Euripides, the strength of this feeling and desire, its passion and the controversial reaches of its relationship with persuasive speech. His works call our interest by presenting us with the questions of persuasive love speech where its particularity lies, among other aspects, in sustaining the deep plot of his words, his play and the complex mesh of sensitivity that it entails and symbolizes. [ABSTRACT FROM AUTHOR]

On the basis of epistles of St. Jerome, the article is attempting to draw attention to the importance and meaning of friends and friendship in his life and to discern his theory of friendship, i.e., the ideal of friendship that he offered to his readers. The first part points out the importance of friends and friendships for the teacher from Stridon, to which other parts also contribute from various perspectives. The second part draws his understanding of the origin and nature of friendship, as well as the ties that bind friends. The third part points out the importance of communication that, according to St. Jerome, feeds, strengthens, maintains, and testifies for friendship. The fourth part is based primarily on the correspondence between St. Jerome and St. Augustine and it deals with the question how friends should behave and which norms should they follow when there is a disagreement, argument, fights, or polemics between them. The article draws attention to preciousness of friendship in Jerome's life. Jerome sees the origin, i.e., the source of love that binds friends, in Christ or in God who also strengthens the friendship. The author points out the irreplaceable importance of communication that, according to Jerome, maintains and feeds friendship, as well as the necessity of openness and honesty in friendship. This holds also in cases of disagreement and arguments that, according to St. Jerome, ought to be solved in the same spirit by putting in the first place the love between friends that is fed by faith and desire for peace. [ABSTRACT FROM AUTHOR]

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This paper revisits a performance titled Falling in Love Again - and Again which was first performed in 2014 as part of a series of works I created questioning relational intimacy and proximity in public space. During Falling in Love Again - and Again participants were invited to explore public space with the intention of anonymously falling in love with strangers. The details of these encounters were shared with me as the leader of the piece via mobile phone text messages, but never with the subjects of the participants' desires. Understanding the dynamics of intimacy and proximity in 2014 was a very different experience to how I understand them in 2021. The Covid-19 pandemic, social distancing, and two periods of lockdown has drastically influenced how relationality and physically being in the world with others is performed. This paper is concerned both with the intimate and proximate dynamics of relational bodies during that performance as I understood it then, and, as a consequence, how we might understand relational proximity and intimacy now.Critical points of departure for the paper include art historian Grant Kester's writing on conversational art practices and his framing of dialogic encounters through the use of Jeffrey T. Nealon's Alterity Politics: Ethics and Performative Subjectivity (1998). Models of 'dialogical' experience and 'responsibility', as situated by Mikhail Bakhtin and Emmanuel Levinas respectively (Nealon, 1998, cited in Kester, 2004, 118) are used in this article to frame a rethinking of the dynamics and ethics of face to face contact and physical proximity, as bodies in space maintain distance from one another, connected only by our digital devices and our imaginations. The voyeuristic practices of Sophie Calle and Vito Acconci converge with theatre makers Forced Entertainment's 'writing over' of place (Kaye, 2000) to explore imaginary relational connectivity. The writing of geographer Doreen Massey supports this framing through the use of Massey's thoughts on the fictional poetics of social interactions and 'stories so far' (Massey, 2005). Ultimately the paper asks what happens when we are required to imagine being with others in physically distant and imaginary ways with only our mobile devices as depositories for our fictional desires.

In this paper, we introduce an enactive account of loving as participatory sense-making inspired by the "I love to you" of the feminist philosopher Luce Irigaray. Emancipating from the fusionist concept of romantic love, which understands love as unity, we conceptualise loving as an existential engagement in a dialectic of encounter, in continuous processes of becoming-in-relation. In these processes, desire acquires a certain prominence as the need to know (the other, the relation, oneself) more. We build on Irigaray's account of love to present a phenomenology of loving interactions and then our enactive account. Finally, we draw some implications for ethics. These concern language, difference, vulnerability, desire, and self-transformation. [ABSTRACT FROM AUTHOR]

This essay explores the impact of Harry Frankfurt's reflections on the importance we attach to certain things in general, as well as on love as a marked way in which something or someone can be important to us, to the fundamental question of the good life. I begin by examining the reasons why, according to the author, it is impossible to offer a non-circular answer to this question, reasons that make necessary an indirect way of approaching it. Starting from the Frankfurtian notion of importance, I then propose a critique of the so-called theory of desire, the most influential approach in current discussions about well-being or the good life. Finally, and after referring to the need, pointed out by Susan Wolf, to take into account the objective value of what matters to us, I present two considerations through which I try, with and against Frankfurt, to highlight what seems most valuable to me of his ideas about love. [ABSTRACT FROM AUTHOR]

Unlike numerous traditions, poetic inspiration of Moorish poets is not spiritual but carnal because it takes root in the desire for a woman, who taste like Baudelaire's Fleurs du mal. Love poems find their reason in the context of their production. In this case, the decisive moment of the meeting and the long-lasting impression it leaves on the poet. Love poems are not the privilege of a handful, they are primarly composed in the specific Arabic dialect (assāniyya), with the aim of reaching the woman's heart, like Bedouin Arabic pre-islamic poetry. So her first name, her body, her qualities and defects, from erotised become poetised. [ABSTRACT FROM AUTHOR]

This article examines the contemporary Qaṣīda poetry of South Sinai Muzīna Bedouin women from an anthropological perspective, drawing primarily upon a history of emotions framework, as well as Bedouin ethnographic studies and Arabic literary criticism. The article argues that the composition and vocalisation of Qaṣīda poetry in South Sinai is more than a performative art; it is a means of 'navigating' one's emotions as a woman in a patriarchal society where emotional expression for both men and women is deemed inappropriate. In the poetry of Nādiyyah and Umm 'Īd, we gain insight into the subjective lived experience of Bedouin women in South Sinai, as they attempt to poetically express their desire, elation, grief and passion, while simultaneously demonstrating their ability to 'control' their emotional states. [ABSTRACT FROM AUTHOR]

Copyright of Adab Al-Kufa is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The sonnet 'Pues cabe tanto en vos del bien del cielo' by Spanish-Neapolitan poet Francisco de Aldana (1537-78) challenges interpretation through its genre-defying mix of consolatory, philosophic, and amatory elements; in particular, its inclusion of an enigmatic statement by a ventriloquized female figure alien to contemporary Hispanic courtly poetry. In this study, I offer an interpretation through a comparative study with the Rime amorose (1538) of Vittoria Colonna (1490-1547), in which she popularized the Petrarchan voice of the desiring widow in Italian poetry. After establishing a link between the Aldana and Colonna families by virtue of the fragment 'Aunque a la alta región del alegría', which addresses the death of Colonna's niece, I explain how the yearning contained within Colonna's lyric, noted to possess an erotic potential, may have led Aldana to incorporate this voice in his own poetic exploration of a combinatory spiritual and physical philosophy of love. Additionally, given the absence of the Colonnaesque tradition in Spain, I consider how expressions of desire by female voices in the arte menor and pastoral traditions potentially could have led to a similar interpretation for Hispanic readers. [ABSTRACT FROM AUTHOR]

In contemporary society the quantity seems to have the upperhand compared to the quality, allowing to 'gain' numerically more frequent ratios. This has considerably complicated the conditions for building the foundations of friendship, solidarity, social relations and love. Love is a catalyst of emotions that make the interaction unique, not catalogable and not comparable to anyone else. These exclusive peculiarities of love lead 'homo sociologicus' to find in himself criteria of judgement, evaluation and motivation to act, which are not so appreciated in contemporary society, in which, on the other hand, the 'homo oeconomicus' predominates: solitary, selfish and egocentric. An actor, always looking for the best deal, driven by rational choice, careful not to fall prey to any emotion that does not have monetary advantages. Relationships become similar to products, and as such they must have characteristics of convenience, substitutability at all times, response to a desire or perhaps a more uncommitted 'desire'. [ABSTRACT FROM AUTHOR]

Love is a significant concept in Jacques Lacan's psychoanalytic theory that, compared to other concepts, has received little attention from Lacan scholars and Lacanian literary critics. Through offering an analysis of the concept of love in Shakespeare's Romeo and Juliet and its connection with the Lacanian notions of desire, subjectivity, fantasy, the Real, and death (drive), this article seeks to delineate Lacan's contribution to the philosophy of love. Following a general exploration of the love between Romeo and Juliet, several passages of Shakespeare's play are studied with regard to basic questions in Lacanian philosophy of love: the nature of love, the reason why one loves another, the effects of love upon the individual's subjectivity, the difference between love and desire, and the relation between love and death. The authors argue that Lacanian concepts, such as object petit a, and the Symbolic, illuminate aspects of Romeo and Juliet's love, leading them to know that their desire cannot be fulfilled and that there is always something more to be desired. In this tragedy, neither Romeo nor Juliet can understand what the other desires, and what they believe they themselves desire is merely an illusive construct of their own fantasies. [ABSTRACT FROM AUTHOR]

Introduction: Family experts always consider paying attention to the factors that affecting marriage as the most important choice in one's life. Aim: The aim of present study was to predict marriage tendency based on interpersonal problems mediated by love attitude in students. Method: The research was fundamental in terms of purpose and in terms of methods was a structural equation modeling. Population included all female students of Sanandaj Universities in the academic year of 2018-2019. 360 female students chosen by quota non-random sampling method. Instruments were Marriage Desire Questionnaire (MDQ), Interpersonal Problems Questionnaire (IIP-32) and Love Attitude Scale (LAS). Data analyzed by mean, standard deviation, Pearson correlation test and structural equation modeling using SPSS-25 and AMOS- 24 software. Results: Result showed that The direct path of interpersonal problems (-0.16), romantic love (0.30) and selfless love (0.19) to marriage tendency were significant. Also direct path of interpersonal problems (0.40 and 0.30) to romantic and friendly love, Indirect paths of interpersonal problems were significant (p<0.05). Marriage tendency mediating of romantic (- 0.10) and friendly love (-0.02). The path of friendly love to marriage tendency (0.01) and the direct path of interpersonal problems (-0.04) to sacrificial love and indirect path of interpersonal problems to marriage tendency with mediating sacrificial love (-0.002) were not significant (p>0.05). Conclusion: In whole according to finding Romantic and friendly love able to moderate the damage caused by interpersonal problems and motivates the person to marriage. [ABSTRACT FROM AUTHOR]

Exploring memories, identities, trauma, and nostalgia is a cakewalk for Kazuo Ishiguro, a Japanese-born British novelist. His novels mainly elaborate on children's trauma. Never Let Me Go, which is often claimed to be a sci-fi novel for its characterization of cloned humans (who are termed as students throughout the novel), ironically lacks much content about science. It instead deals with human values such as love, friendship, memories, mortality, and moral teachings. Ishiguro specializes in dealing with trauma among children; this novel also does not exhibit his talents in the area. He gives a scathing critique on how children are generally deprived of truths at their young age about life, due to which they do not develop the ability to tackle real-life situations. However, the author stresses that not all children fail or become depressed because of the truths deprived or manipulated or skipped in the teachings from the school. Through the character Kathy, the author tries to portray that a child, brought up away from the real world and manipulated from the truths about the natural world, can build up the courage to survive despite the trauma they had as a child; the former quality portrayed through the characters, Ruth and Tommy. The three characters being a clone, brought up in Hailsham (a Boarding school in England where the clones are brought up in isolation without any contact from the world), are metaphors that express the psychological conditions of human beings. This article intends to emphasize that Never Let Me Go metaphorically throws limelight upon the inability of human beings to face death, even though they are aware that they are immortal and their desires about life and love and memories through the clone characters from the novel. It also provides a contrast study about the psyche of humans and clones and the socialization attempts between the two. [ABSTRACT FROM AUTHOR]

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Several questions regarding Spinoza's concept of essence have been the topic of recent scholarly debate. In this paper, I show that the connection between love, desire and essence is ubiquitous in the Ethics, as well as metaphysically and psychologically coherent; moreover, it provides the key to answer unresolved questions. Analyzing the notion of essence through Spinoza's theory of love shows that essence can be expressed in different ways, and be reflected through different objects of love. These objects of love, in turn, signify the extent to which the affected mind understands itself, God and things in the world. Each object is a different expression of the same single, unique essence of the individual, and therefore of the desire which defines them. This interpretation allows to solve some puzzles about essence, and also to establish the importance of love in Spinoza's philosophy as a whole--especially his epistemology and ethics. [ABSTRACT FROM AUTHOR]