Love and Personal Relationships: Navigating on the Border Between the Ideal and the Real

In the psychological literature, love is often seen as a construct inseparable from that of close, interpersonal relationships. As a result, it has been often assumed that the same motivational factors underlie both phenomena. This often leads researchers to propose that love does not exist in itself—that it is an emotion which stems solely from a need for attachment, fulfillment of reproductive aims, or for social exchange. The popular cultural imagination, however, perceives love as a unique, mysterious, altruistic, ever-lasting bond between two people—a vision of love which is at odds with its supposed psychological origins. We propose that an ideal of love and its enactment in our culture is a result of two intertwining factors. Within the last few centuries, interpersonal relationships and love have replaced religion as islands of existential comfort. Toward this end, lovers project illusory meaning on their partners. The laborious and turbulent process of withdrawing these projections can lead to what many thinkers think "love" is: bestowal of value on another, and consequent respect for, and care for that person, unmotivated by one's own needs, within the context of a real relationship.     

A Theory of Love and Sexual Desire

The experience of being in love involves a longing for union with the other, where an important part of this longing is sexual desire. But what is the relation between being in love and sexual desire? To answer this it must first be seen that the expression ‘in love’ normally refers to a personal relationship. This is because to be ‘in love’ is to want to be loved back. This much would be predicted by equity and social exchange theories of interpersonal attraction. Findings suggest however that love differs fundamentally from liking and, consequently, distinct approaches to the theory of love have been developed. A phenomenological theory is then put forward which suggests that the experience of being in love involves a complex of desires for reciprocal vulnerability in order to care and be cared for. Sexual desire is then seen to involve the physical expression of these desires in the form of desires for mutual baring in order to caress and be caressed. Unlike love, however, sexual desire need not refer to the other person's desires. This is supported by the existence of sexual desires like fetishism. It is concluded that other desires which often appear in instances of being in love are not basic to the experience of being in love.     

论晚明文人情本思想的传播

晚明文人的情本思想发展有清晰的逻辑轨迹可循:首先在观念上提升"情"的作用,提出"情本"概念,然后,借助戏曲、小说、小品文等文学载体强化这一概念,当他们意识到"情"的无序和泛溢给社会带来的负面影响时,又在不遗余力地呼唤"理"的回归。他们试图坚持情理合一,找到一个平衡的最佳点,以此作为解决这一矛盾的良方,但实际上,极力彰显的"情"全部湮没在无情无欲的"理"之中,终与宋明理学殊途同归。     

词学史上的“尽头艳语”论

所谓尽头艳语就是指在内容上描写儿女柔情,而在语言表达上以质朴直截而近乎极致的词句。作为直质艳词的一种,其自成一格的魅力、亦正亦邪的特征在宋代就已受到关注及争议。清初明确将尽头艳语作为直质艳词中一种独特类型,加以标举,冠以尽头语、决绝语、透骨情语等名。其与婉约艳词相反相成,使轻薄归厚重,俚俗通大雅,决绝含忠恕,质语穷艳态,直语寄微言,尽语播远韵。这种特征的形成须有至情高格为依托,由大气真力来运转,既是成就其独至之妙的关键,也是其特征、渊源、价值、正变定位历来备受争议的根源。     

“桑梓情谊”的现代转化：费孝通社会理论的情感维度

费孝通的社会理论在社会结构方面更受学界重视，而其中的情感维度尚未得到足够关注。本文试图在费孝通早年有关中国现代化的理论视域中，梳理他有关“桑梓情谊”与“亲属情谊”“乡土工业”“村镇地方团体”之间关系的探索和讨论，进而呈现费孝通社会理论中对于情感的重视。 在费孝通看来，中国的现代化应该以中国传统社会组织为基础来嫁接西方现代技术， 从而推动整个社会从传统向现代的有效过渡。 在此过程中，他尝试将既旧且新的“桑梓情谊”阐释为现代中国社会的情感基础。 文章认为，“桑梓情谊”表征并构造了本地的根源与大社会的流动以及地方与国家的人际关联， 是理解费孝通社会理论之情感维度的关键，对我们思考当代中国现代化建设也有一定的启示。     

The flavours of love: A cross‐cultural lexical analysis

Linguists have often remarked upon the polysemous nature of love, whereby the term encompasses a wide diversity of emotional relationships. Several typologies have been constructed to account for this diversity. However, these tend to be restricted in scope, and fail to fully represent the range of experiences signified by the term ‘love’ in discourse. In the interest of generating an expanded typology of love, encompassing its varied forms, an enquiry was conducted into relevant concepts found across the world's cultures, focusing on so‐called untranslatable words. Through a quasi‐systematic search of published and internet sources, 609 relevant words were identified. These were organised through a version of grounded theory into 14 categories, representing 14 different forms or ‘flavours’ of love. The result is an expanded theoretical treatment of love, allowing us to better appreciate the nuances of this most cherished and yet polysemous of concepts.     

“知母不知父”的中国谱系

“知母不知父”的母系社会学说在西方和中国经历了两种不同的学术命运。在西方,它作为一个学术命题已被基本否定,但在20世纪的中国社会科学界却被广泛接受。西方“母权社会”学说体系的坍塌,为我们反思中国自身“知母不知父”之说的来龙去脉提供了契机。晚清民国之际,这一话语体系被引入中国,之后被历史学家用来构造了中国上古时代的一个特定时期,以期证明中国的历史发展阶段不外乎于人类之普遍历史。重新回到中国古代的经典文本自身,我们发现,在道家和法家的思想脉络中,“知母不知父”具有各自独特的思想内涵。先秦文献所展示的思想世界与20世纪套用西方学术术语对其进行的描述之间存在裂缝。本文将梳理“知母不知父”的中国谱系,反思这一断裂对当今探索社会学本土化的意义,并由此发掘与阐扬中国社会学的思想传统。     

Emotional Climate as Emotion Accessibility: How Countries Prime Emotions

Many everyday collective emotions are shared emotional conventions, that is, social practices with an attributed emotional meaning (e.g., complimenting as a sign of conventional love). Emotional conventions lead to a collective priming of some categories of emotion. For example, New Year Eve's emotional conventions prime words such as "happy." We define emotional atmosphere and emotional climate as emotion accessibility caused by the priming of specific categories of emotion linked to emotional conventions. We report two sets of data in support of this approach: (1) the accessibility of categories of emotion in relation to unusual historical events (the 1992 World Expo in Seville and the March–April 2004 terrorist attacks in Madrid), and (2) the differential priming of specific categories of emotion on the Internet in different countries. We discuss the theoretical and practical implications of this approach to "emotional climate."     

D-separation, forecasting, and economic science: a conjecture

The paper considers the conjecture that forecasts from preferred economic models or theories d-separate forecasts from less preferred models or theories from the Actual realization of the variable for which a scientific explanation is sought. D-separation provides a succinct notion to represent forecast dominance of one set of forecasts over another; it provides, as well, a criterion for model preference as a fundamental device for progress in economic science. We demonstrate these ideas with examples from three areas of economic modeling.     

＂Love＂ as the Key Word： New Sexual Morality and New Literature in the Late Qing and Early Republican Years （1900-1920）

借助翻泽，“恋爱”一词在20世纪初进入现代汉语，使“男女之情”在方式、体验、意义与评价上，因新的命名而发生改变，并进入公共话语，成为中国新伦理建构的突破口，产生了从晚清到“五四”一系列新道德命题及与之相应的新文学作品。晚清倡导的“自由结婚”，确立了婚娴以恋爱为前提、以当事人自决为主导的现代意识，并开创了文明结婚新风尚。民初，“恋爱”一词在本土化过程中一度污名化，导致专写恋爱的言情小说普遍规避此词；但哀情小说对爱情精神品质的普遍推崇，却为五四“恋爱神圣”的出场奠定了基础。西方理论影响下建构的五四时期恋爱理论，有“恋爱自由”与“自由恋爱”的微殊差异，后者将新文化激进主义导向极端。五四恋爱文学在空间意象和恋爱描写上的创造，解构了压抑个人自由的家长权威，颠覆了传统道德，也开拓了文学的表现领域。但个人主义的单维描写，未能使恋爱体验向纵深挖掘，而是引向浮浅。     

古典家庭的解构与婚姻的圣化:奥古斯丁对社会基本单元的新构建

家庭是古典社会的基本单元,是一个基于自然权力的支配架构。奥古斯丁把个体抽离出世俗共同体,还原为纯粹的精神实体,为基督教的社会模式奠定了基点。奥古斯丁否认世俗共同体具有任何终极和德性涵义,导致家庭作为最基本的共同体形式,以一种“去自然”的方式被解构。奥古斯丁进而在基督教的框架下把人类社会理解为一个基于“平等和友爱”原则的“团契”（societas）;在这个抽象的精神性社会里,具有神圣意味的婚约（圣化的婚姻）以相同的原则构建起来,是体现人类社会性的最基础的组织单位,奥古斯丁由此构建起以“婚约”为基本单元的全新社会模式。该模式在中世纪晚期趋于瓦解,但其构建原则却为现代社会的基本单元--基于夫妻制度的核心家庭所继承。     

The Fallacy of Misplaced Intentionality in Social Representation Research

This paper argues that social representations cannot be used as independent variables in causal explanations of social behaviour. It is shown that the structure of investigations often follows a causally explanatory design despite explicit statements to the contrary by the researchers. This fact is analyzed with three investigations. It is argued that verbal data used to assess the contents of a representation as independent variable are logically equivalent to data obtained from the "dependent" overt behaviour. Therefore these two kinds of data must be seen as two illustrations of the same representational contents. The researchers'preference for using verbal data to assess the independent variable and the tendency to introduce a causal relationship between representation and behaviour is shown to result from misplacing folk-beliefs. Folk-beliefs about intentional causality, it is shown, pertain to the same level as other beliefs about the world on the part of the subjects. Hence they are part of the folk-representation itself and must be treated as such; their use in scientific accounts of the belief-action relationship is not implied by data on rational belief systems. It is suggested to conceptualize social representations as integral units of beliefs and action which may be used to explain causally subsequent contingent social events. The function of folk-beliefs in intentional causality for the self-concept of rational people and for social accountability is discussed.     

Research Misconduct Policies of Scientific Journals

The purpose of this study was to gather information on the misconduct policies of scientific journals. We contacted editors from a random sample of 399 journals drawn from the ISI Web of Knowledge database. We received 197 responses (49.4% response rate): 54.8% had a policy, and 47.7% had a formal (written) policy; 28.9% had a policy that only outlined procedures for handling misconduct, 15.7% had a policy that only defined misconduct, 10.2% had a policy that included both a definition and procedures; 26.9% of journals had a policy that was generated by the publisher, 13.2% had a policy that was generated by the journal, and 14.7% had a policy that was generated by another source, such as a professional association. We analyzed the relationship between having a policy and impact factor, field of science, publishing house, and nationality. Impact factor was the only variable with a statistically significant association with having a policy. Impact factor was slightly positively associated with whether or not the publisher had a policy, with an odds ratio of 1.49 (P < .0004) per 10 units increase in the impact factor, with a 95% confidence interval (1.20, 1.88). Our research indicates that more than half of scientific journals have developed misconduct policies, but that most of these policies do not define research misconduct and most of these policies were not generated by the journal.     

中国小说现代化的一大关戾--纪念《新小说》创刊100周年

文章就纪念<新小说>创刊100周年,谈到文学的价值不在于写私情,还是写群情;是"纯文学",还是有"功利性";而是在于写的情真不真,善不善,美不美.而且,这种情,还得放在当时时代中来加以考察.文学创作的发展与观念的更新关系重大.梁启超及<新小说>所提出的一些新观念在总体上还是推动了中国小说的现代化.<新小说>之所以能开创了一代的风气,很重要的一点是注意吸引和团结了一大批读者在其周围,为此从经营方式,到期刊的内容与形式等进行了多方面的革新与尝试.但后来"新小说"的发展走了一段弯路,这主要还是拜金主义所造成的恶果.     

战争悲剧的另一种书写：《朗读者》解读

《朗读者》以德国作家特有的反思意识,通过叙述一个不同寻常的爱情故事以及其中人物命运的曲折变化,揭示了二战后人们对这场战争及其影响的种种思考和困惑,不失为对人类战争的另一种书写。从生死、爱情、文明、罪与罚等视角,阐释该小说的悲剧主题,挖掘其悲剧内涵,评估其文学价值,有助于通过深层次地探讨历史来剖析人性、启迪未来。     

从约翰·多恩的爱情诗主题剖析其矛盾的爱情观

约翰·多恩是玄学派诗歌的创始人和主要代表人物,其诗歌主要包括爱情诗和宗教诗。最能体现其独特风格的是他的爱情诗。他的爱情诗主题大致分为两类:一类是肯定爱情的,抒写爱的忠诚;另一类是否定爱情的,嘲弄女性对爱情的不忠;同时还有奉劝情人放下贞操及时行乐的艳诗。诗人矛盾的爱情观与诗人从一个天主教徒转向一个国教徒,从一个浪荡公子转向一个颇有知名度的传教士的身份和他的坎坷人生经历无不有关。     

Narrating Love and Abuse in Intimate Relationships

via email: heather.fraser{at}rmit.edu.au Summary In this article, I use discourse analysis to explore the relationshipbetween love and abuse. I argue that Anglo-American social workhas been reticent to theorize love; and that when it does, theborders separating love from abuse are usually assumed to berelatively stable and readily apparent. After nominating someof the reasons for and repercussions of dichotomizing love andabuse, I suggest that knowledge about intimate abuse will expandif more attention is given to the study of love. I promote theuse of feminist discourses because they provide valuable insightsabout the operations of power in love relationships. Drawingideas from both structural feminism and post-structural feminism,I encourage social workers to move their analytical attentionback and forth between the micro-politics of intimate relationshipsto the wider cultural contexts within which they are staged.I conclude with the assertion that social workers will be betterplaced to understand the dilemmas that many ‘ordinary’women confront in their everyday lives, if they critically analysethe intersections of love and abuse.     

大学生“失恋挫折综合症”的心理调适

失恋是爱情的悲剧,它对个体的心理平衡会造成一定的影响,特别是涉世未深的青少年大学生失恋之后,大部分在情绪和行为上可能会不同程度地表现出一系列症状。笔者将其称之为"失恋挫折综合症"。针对这种症状,本文拟从如何看待失恋、如何避免挫折等视角出发,做一些尝试性的探索。