Thesis (Ph. D.)--Ohio State University, 2007. / Title from first page of PDF file. Includes bibliographical references (p. 239-257).

This dissertation offers an interpretation of Rousseau's theory of the general will informed by his treatment of the problem of self-love. The central claim of the dissertation is that standard accounts of the general will have neglected both the role and the problematic character of Rousseau's conception of self-love and its relationship to his theory of the general will. When Rousseau's notion of self-love is understood properly, his theory of the general will is best conceived of as an active phenomenon consisting of an exercise of the self-love of the citizens of a well-formulated republic. In the first four chapters of the dissertation, three prominent readings of the general will are problematized by comparing them to a variety of claims in Rousseau's writings. It is then demonstrated that each interpretation neglects a rich analysis of the problem of self-love, which is central to Rousseau's description of the problem of inequality, the very problem that his theory of the general will sets out to solve. The three interpretations of the general will that are analyzed and critiqued are: (1) a straightforward reading in which any bundle of individual interests are given primacy in the interpretation of the general will and the morality of the law is interpreted as secondary; (2) an ideal reading in which the transcendent idea of justice is given primacy and individual interests are constrained in relation to it; (3) a Neokantian reading in which moral autonomy is emphasized and individual interests are constrained by a rationalistic conception of freedom. Besides pointing out certain textual infelicities involved in these readings, it is shown that they fail to adequately address Rousseau's claim that the general will represents a particular configuration of interest, which he calls the common interest. It is demonstrated that his enigmatic claim requires an analysis of his theory of self-love since for Rousseau interest is ultimately motivated by the more fundamental passion of self-love. In the final chapter, an interpretation of the general will is developed that understands it as an active form of sovereignty best understood as an ongoing phenomenon in which the self-love of the citizen is exercised and civic-virtue maintained. The dissertation concludes with the suggestion that Rousseau has not solved the problem of self-love because his theory of the general will presupposes the cultivation of patriotism in each citizen, a phenomenon most effective when it inflames self-love in relation to foreigners. This antagonism to other citizens and other nations perpetuates a state of war on the international level and inflames the passions that can lead to the types of inequality Rousseau was so careful to describe.

Idag är kärlek ett studerat område som blivit både populärt och mer vedertaget inom psykologiämnet. Denna studies grundläggande teori är The Colour Wheel Theory of Love, som beskriver sex attityder inför kärlek: Eros, Ludus, Pragma, Storge, Mania och Agape. Vidare användes anknytningsteori i form av vuxenanknytning. Studiens syfte var att studera huruvida det finns något samband mellan en persons anknytningsdimension samt dennes attityd inför kärlek. Studien var en enkätundersökning utifrån två instrument: ENR (Erfarenheter i Nära Relationer) samt The Love Attitudes Scale. I studien deltog 22 män och 59 kvinnor. Resultatet visade tre signifikanta modeller där anknytningsdimensionerna predicerade tre beroende variabler: kärleksattityderna Eros, Ludus och Mania. Hög grad av Ångest visade samband med Mania och hög grad av Undvikande med Eros och Ludus. Könsskillnader återfanns i Mania där kvinnor tenderade att se på kärlek mer maniskt än män. Studiens slutsats var att anknytningsdimensionerna till viss del predicerar en persons kärleksattityd.

How shall we continue to speak of God's love in a world which continues to be flagrantly frustrated by human injustice? The question is not so much concerned with theodicy as with the task of human loving. Loving justly, so that ever wider structures of justice are made possible in history, must be a human endeavour which correlates with a divine precept, mandate, and command. Indeed, Christians are 'commanded' to love, both "one another" and the neighbour as oneself, in correspondence with the love revealed and exemplified by Christ. The 'thesis' developed in this research is given, to the Church and to the world, in Jesus' word to his disciples: As the Father has loved me, so I have loved you. Dwell in my love. If you heed my commands, you will dwell in my love, as I have heeded my Father's commands and dwell in his love ... This is my commandment: love one another, as I have loved you. (John 15:9-12) The task of loving is a problem of authentic correlation. We must first reflect upon the ministry of Jesus, and upon the sort of love or loves which he exemplified among his contemporaries. Then we must discover ways of interpreting the commanded love for our own day, and of putting such a love into practice. The quest for justice parallels and criticizes our quest for love. New Testament scholarship and theological reflection of the nineteenth and twentieth centuries have interpreted Christian love in many ways. As a convenient starting point for evaluating interpretations of Christian love, the proposition is suggested that an appropriate practice of love, correlating with the love of Christ, should lead, if ever so subtly, to the creation of justice in contemporary societies of human beings, and provide foundations for greater justice in future societies. A 'symposium' of selected 'speakers' on the characteristics of Christian love is 'convened'. From the nineteenth century we consider the thoughts of Ludwig Feuerbach and Soren Kierkegaard, and briefly, of the 'young Hegel'. These thinkers set the tone for much of the discussion, and in their ideas are distinguished certain dominant themes which will continue to characterize love-talk in the twentieth century. The twentieth century discussion takes the form of a 'debate' between 'neo-orthodox' Protestants, Latin American 'liberation theologians', and North American 'theologians of process'. But the debate is complicated, because the lines of division are not always distinctly drawn. We consider the most germane propositions of Anders Nygren, whose strict division between agape and eros has had a continuing impact upon Christian theology. Briefly we compare the thoughts of Emil Brunner, Reinhold Niebuhr, John Burnaby, and Karl Barth, and their impact upon the discussion of Christian love which began with Nygren's radical definitions. We observe, for example, how Karl Barth moves away from the early 'neo-orthodox' concerns, answering the critics of neo-orthodoxy with a holistic interpretation of love which melts into action, not determined, but sustained, by the covenanted love of God for his creatures. The latter part of this 'symposium' is an attempt to hear, without prejudging, two of the most prominent interpretations of love in contemporary thought. The Latin American theologians of liberation, since the late nineteen-sixties, have projected a view of Christian love which is thoroughly interpolated with the call for justice, on their continent especially, and also throughout the world. Their viewpoints elevate the discussion to a new plane, in which theory and practice are profoundly interdependent. Although Alfred North Whitehead wrote in the early twentieth century, his followers, in the United States specially, have begun to build upon his ideas, so that the 'process theology' of the eighties is intimately related to Whitehead's work in the twenties. Although the literature is massive, a hearing of Whitehead himself seems import if his ideas about love are to be set in relation to the genre which he inspired. Influenced significantly by the synthesizing method of Whitehead, the concluding chapter aims at no definitive conclusion. However, in recognition of the criterion that love should be creative of justice, certain related issues are distinguished which might inform theology's love-talk for the future. For example, recent textual analysis of the New Testament has demonstrated that the word agape has no consistent usage in the Bible as a word for love superseding all others. The perpetuation of agape as a ‘technical' word for a definite ‘type' of love, is not justified by scripture, and may obscure the profound intimacy of love to justice. Similarly, the relationship of faith to Christian love has the capacity to militate against love's relation to justice. The idea of eros may entail elements of Christian love and justice not normally construed by interpretations of agape. Response to God's love may be inhibited by exclusive, elite, or essentially egocentric characterizations of Christian love. Other insights pertinent to love's relation to justice, its affiliation with feeling, and its universal quality, are suggested.

ABSTRACT CHRISTIAN LOVE AND THE IMITATION OF CHRIST IN THE EPISTLE TO DIOGNETUS: A SECOND-CENTURY EXAMPLE OF CHRISTIAN DISCIPLESHIP Charles Theodore Mielke IV, Ed.D. The Southern Baptist Theological Seminary, 2017 Chair: Dr. Timothy Paul Jones The Epistle to Diognetus is an early church writing that offers an excellent picture of the Christian life, as well as deficiencies of other religions. In the text, the author illustrates the nature of God’s love. As he comes to the climactic point in the text, he also offers a call for action on the recipient of the letter. This call is to imitate God; but not just a generalized concept of God, specifically God’s love. This invitation to imitate God, along with the detailed expression of his love offers a clear image of a true committed disciple in the middle second century. Along with expounding upon the nature of God’s love and how to imitate this characteristic, strong connections are drawn between the text of Diognetus and the writings of the New Testament. These connections provide support for continuity of thought between the unknown author of Diognetus, and the New Testament writers.

This thesis turns to, an among Czech people, little known and unjustly neglected Hispano-American writer Horacio Quiroga and his short-story collection Tales of Love, Madness and Death.

CoordenaÃÃo de AperfeÃoamento de Pessoal de NÃvel Superior / Agostinho de Hipona desenvolveu durante sua vida uma vasta obra que tem como ponto de apoio o cristianismo do seu tempo. Logo, sua filosofia à permeada pela ideia do amor ao prÃximo, um elemento essencial da moral cristÃ. Assim, serà realizada uma anÃlise do amor e sua relaÃÃo com a Ãtica em Santo Agostinho. Paratanto, sÃo abordadas primeiramente as manifestaÃÃes mais fundamentais do amor no Ãmbito antropolÃgico. Ã, pois, partindo da essÃncia humana que serà iniciado o itinerÃrio do amor em Agostinho. Em seguida, serà realizado o estudo da noÃÃo de ordem natural e como ela, de fato, pode ser entendida como ordo amoris. Foi impressa, por Deus, na natureza uma ordem perfeitÃssima que funciona como parÃmetro para a vida humana em diversos nÃveis, seja em atividades ativas ou contemplativas. E o amor ocupa um lugar central nessa ordem. Hà um modo ordenado de agir e amar para conduzir o homem ao bem viver. à a partir do estudo da ordem que serà trabalhada a reflexÃo Ãtica de Agostinho. O convÃvio social e interpessoal coloca os homens em contato concreto e nÃo à possÃvel vivenciar a ordem perfeitÃssima sem saber como e o que amar. A Ãtica do amor estabelece critÃrios para que aqueles que se encontram em situaÃÃo mais delicada - privados dos bens necessÃrios à vida - possam receber com prioridade o amor que se transforma em justiÃa social. Portanto, o amor que emerge do interior do homem o leva nÃo apenas a amar o prÃximo como a si mesmo, mas o impele a buscar a paz e a igualdade social.

FundaÃÃo de Amparo à Pesquisa do Estado do Cearà / Objetiva entabular uma discussÃo em torno do saber discursivo (domÃnio do interdiscurso) e da formulaÃÃo de sentidos (domÃnio do intradiscurso) no que diz respeito ao tema do amor, considerado como objeto do discurso, desde a anÃlise da fala de jovens acadÃmicos. Nosso propÃsito, em outras palavras, à buscar compreender como sÃo construÃdos sentidos acerca do amor a partir de entrevistas com jovens de dois cursos de graduaÃÃo da Universidade Federal do CearÃ-UFC â graduaÃÃo em Economia DomÃstica e em Letras â, alÃm de delinear uma anÃlise acerca de sentidos constitutivos de uma memÃria discursiva sobre o amor. Por nos comprometermos com os pressupostos teÃrico-metodolÃgicos da AnÃlise do Discurso de Linha Francesa, o amor aqui à pensado enquanto resultado de processos histÃricos de significaÃÃo que se efetivam no e pelo sujeito falante, por conseguinte, à tomado como um objeto discursivo. Com base nesses pressupostos, trabalhamos com as categorias juventudes, amor e discurso (interdiscurso e intradiscurso). A primeira categoria à pensada à luz de estudiosos como Bourdieu (1983), Abramo (1994), AriÃs (1981), Pais (2003; 2005; 2012), Groppo (2000), mais voltados para a Ãrea da Sociologia e da EducaÃÃo, alÃm de pensadores ligados ao campo da HistÃria, como Leuchtenburg (1976) e Hobsbawm (1995). O tema do amor à delimitado com base na obra de autores como o historiador suÃÃo Rougemont (2003); nas reflexÃes dos escritores e ensaÃstas Paz (1994) e Bruckner (2011); em consideraÃÃes advogadas por Luhmann (1991) e nas ideias propostas pela historiadora brasileira Del Priore (2012) e por Chauà (1991), alÃm de postulados teÃricos propostos pelos sociÃlogos Giddens (1993) e Bauman (2001; 2004). Ainda no que diz respeito ao tema, fazemos uma imersÃo em textos de autores consagrados na Ãrea da Literatura, sejam os de origem europÃia, americana ou brasileira, como Shakespeare, Jack Kerouac, Nelson Rodrigues, AdÃlia Prado, entre outros, alÃm de referÃncias à MÃsica Popular Brasileira e à arte cinematogrÃfica. A Ãltima categoria â o discurso (interdiscurso e intradiscurso) â configura-se como um postulado da AD, que aqui à vista a partir do viÃs teÃrico-metodolÃgico proposto por Orlandi (2002). Como resultados, concluÃmos que os discursos dos jovens acadÃmicos ora tendem a pÃr em evidÃncia aspectos negativos que singularizariam as transformaÃÃes ocorridas no contexto das relaÃÃes amorosas; ora, ao contrÃrio, ressaltam aspectos positivos dessas mudanÃas. Os primeiros seriam, na perspectiva discursiva dos/das jovens, a instabilidade, o descompromisso com o outro, o desapego, a ausÃncia de amor âverdadeiroâ; enquanto os positivos estÃo diretamente relacionados com os avanÃos no tocante à liberdade de expressÃo da mulher e das minorias sexuais marginalizadas, por eles/elas considerados. / This thesis has the objective of establishing a discussion about the discursive knowledge (mastery of the interdiscourse) and the formulation of meanings (mastery of the intradiscourse) concerning the love theme, considered to be the object of the discourse, starting from the speech of young undergraduation students. Our purpose, in other words, is to try to understand how the meanings about love are built starting from interviews made with two young students from the two undergraduation courses of the Federal University of Ceara-UFC - Home Economics graduation course and Letters Graduation Course â besides delineating an analysis about the constituent meanings of a discursive memory about love. As we are committed with the theoretical methodological assumptions of the French norms in Discourse Analysis, the love here is thought of as the result of historical processes of signification that are made permanent to and by the subject speaker, consequently is taken as a discursive object. Based on these presuppositions, we work with the categories youth, love and discourse (interdiscourse and intradiscourse). The first category is thought of in light of scholars like Bordieu (1983), Abramo (1994), AriÃs (1981), Muchow (1968), Matza (1968), Pais (2003), Groppo (2000), more concerned with the areas of Sociology and Education, besides thinkers concerned with the field of History, like Leuchtenburg (1976) and Hobsbawm (1995). The love theme is marked out with basis on the work of authors like the Swiss historian Rougemont (2003); in the reflections of the writers and essayists Paz (1994) and Bruckner (2011); in considerations advocated by Luhmann (1991) and the ideas proposed by the Brazilian historian Del Priore (2012) and by Chauà (1991), besides the theoretical view of the sociologists Giddens (1993) and Bauman (2004). Still in what the theme is concerned, we immerse ourselves in texts of consecrated authors in the field of Literature being them of European, American or Brazilian origin like Shakespeare, Jack Kerouac, Nelson Rodrigues, AdÃlia Prado, among others, besides references to the Popular Brazilian Music and the cinematographic art. The last category â the discourse (interdiscourse and intradiscourse) â configures itself as a postulate of the AD, that is seen here from the theorethical-metodological bias proposed by Orlandi (2002). As results, we have concluded that the discourses of the young undergraduation students sometimes tend to bring into evidence negative aspects which would singularize the transformations occurred in the context of the love relationships; sometimes, on the contrary, highlight positive asoects of these changes. The first ones would be, in the discursive perspective of the female/male young students, the instability, the non-commitment with the other, the detachment, the ebsence of âtrueâ love; whereas the positive are directly related with the advances concerning womenâs freedom of speech and the marginalized sex minorities considered by them.

The aim of this article was to analyze the construct validity and reliability of the Love Attitude Scale (LAS, Hendrick & Hendrick, 1986). The sample consisted of 381 undergraduate students (61.7 % of them women) between the ages of 17 and 25 years old. The LAS and the I- PANAS - SF (adapted by Gargurevich, 2010) that evaluates positive and negative affect were applied. The exploratory factor analysis resulted in six factors (Eros, Ludus, Storge, Pragma, Mania and Ágape), that explained 47.87 % of the total variance. The correlations between the score of Eros and Pragma styles and positive affect were positive and significant; while Manía and Ludus styles had positive and significant relationships with negative affect. Reliability by the method of internal consistency of the six factors found was from .62 to .85; while the stability coefficients for test- retest method were .44 to .77. These results allow concluding that the LAS and their scores are valid and reliable to measure attitudes toward love in the college population of Lima. / El objetivo de este estudio fue analizar la validez de constructo y la fiabilidad de la Escala de Actitudes sobre el Amor (Love Attitudes Scale [LAS]) de Hendrick & Hendrick (1986). La muestra estuvo compuesta por 381 estudiantes universitarios de Lima, Perú, (61.7 % mujeres) de entre 17 y 25 años de edad. Aparte del LAS, se aplicó el I-PANAS-SF adaptado por Gargurevich (2010), el cual evalúa el afecto positivo y negativo. Como resultados, el análisis factorial exploratorio del LAS arrojó una solución de seis factores (Eros, Ludus, Storge, Pragma, Manía y Ágape) que explicaron el 47.87 % de la varianza total. Las correlaciones entre las puntuaciones de los estilos Eros y Pragma y el afecto positivo fueron positivas y significativas; mientras que los estilos Manía y Ludus tuvieron correlaciones positivas y significativas con el afecto negativo. Utilizando el método de consistencia interna, la fiabilidad de los seis factores encontrados fue de .62 a .85; mientras que con el método testretest, los coeficientes de estabilidad fueron de .44 a .77. Estos resultados permiten concluir que el LAS y sus puntuaciones son una medida válida y fiable para medir las actitudes hacia el amor en la población de universitarios de Lima, Perú.

D.Litt. et Phil. / The purpose of this dissertation is to provide a contemporary reading of Euripides’ dramas, the Helen and the Alcestis. The main problem investigated is how Euripides treats the motif of love in the Helen and the Alcestis. This problem is approached by way of an analysis of the function of language. It is not just a simple interpretation of the female and male type but an exposition of the characteristics of the motif of love. The motif of love is explored as an event between husband and wife regulated by certain norms and expectations. The result of this research is given as an account of how Euripides deconstructs the traditional social norms governing the interaction between husband and wife. The method used is the application of Wittgenstein’s gloss analysis as it is described in his work Tractatus Logico Philosophicus. Gloss analysis is the philosophical analysis of language that extracts the underlying propositions. It is chosen because it allows for a deconstruction of the social order implied in literary texts. It also allows for a rereading of such texts within a surrealistic and post–modern framework that reveals Euripides’ enduring relevance. Gloss analysis is applied to the Helen and the Alcestis as follows: first of all, the use of language and how it functions are analysed both in the traditional myth and in Euripides’s version. Secondly, the philosophical grammar of his language is examined so that the reader can understand the function of the surface and the depth grammar especially with regard to the use of metaphors. Thirdly, his language games are analysed pragmatically by illuminating the elementary propositions of the traditional myth as well as of Euripides’ version. Finally, the theme of illusion related to the Helen and the theme of restoration with regard to the Alcestis are recreated in a modern–day version. Generally speaking, special emphasis is placed on the role of metaphorical language in order to show up the tensions in a classical marriage. Classical society was patriarchal and military and it prescribed fixed roles to male and female. Public life was organised mostly around the male, while domestic life was organised around the female. It is especially through the use of metaphors that Euripides shows up the dysfunctions of gender ideology and that he calls for social reform. Through gloss analysis his use of metaphors is illuminated, and this reveals the function of the value system and how it failed in the classical era. In the Helen, the result of the method applied to the motif of love is a new image of Helen: through gloss analysis, the Helen of Euripides appears as a cubist product of modern art because it represents a double reality, namely the theme of illusion. It reflects a false world which the couple must escape. The tragic world of Euripides speaks to the contemporary reader or artist in a surrealistic way. The epic Helen is represented by a range of circles that symbolise irrationalism, while the Egyptian Helen is represented by squares that symbolise rationalism. In the Alcestis the heroine’s restoration is the antidote to her husband’s patriarchal deficiency, namely his selfishness. Through gloss analysis, the Alcestis of Euripides is rewritten as an experiment in the principles of what is called today the Theatre of the Absurd. The result of the method applied to the motif of love is a new reading of the Alcestis¬¬ – the most creative part of this study – that is based upon the irrational elements of Euripides’ version, such as the theme of restoration. The Helen and the Alcestis are still relevant because the problems dealt with, such as the gender role, adultery and woman’s value remain crucial issues in modern society. The female and male interaction is regulated by rules which may vary but still show how people are controlled in a loving relationship and how they experience interpersonal problems. The modern reader who enters the fictional world of Euripides comes back to reality wiser after a therapeutic self–discovery journey that is worthwhile. Finally, it is hoped that the findings of this research may lead to a better understanding of the Euripidean dramas, the Helen and the Alcestis.