Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 1982. / Includes bibliographical references (leaves [46-48] (on microfiche, leaf [48] follows title p. )).

Thesis (M.A.T.S.)--Associated Mennonite Biblical Seminary, 1995. / Includes bibliographical references (leaves 88-92).

Syftet med uppsatsen är att analysera hur det moderna samhället i västvärlden ser på och pratar om sex och kärlek. Jag tittar på hur de kombineras i den så kallade kärleksideologin. Objektet för min analys är filmen Crazy, stupid, love från 2011. Jag använder exempel från filmen för att observera vissa kulturella aspekter som vi har i västvärlden kring kärlek och sex. Den teoretiska utgångspunkten för uppsatsen är det socialkonstruktivistiska perspektivet (Barlebo Wenneberg 2001) och modern filmteori (Andersson och Hedling 1995).   Resultatet visar bland annat att fiktiva verk, som filmen jag använder i uppsatsen, kan ta en plats i den kulturella diskursen. Filmen behåller legitimitet då den harmoniserar med många av västvärldens förhoppningar kring relationer och romantik. Kärleksidealet fortsätter att vara dominant idag trots att det uppstår konflikter mellan kärleksidealets mer traditionella konstruktion och det postmoderna samhällets andra normer. / The purpose of the thesis is to analyze how the modern west society looks upon and talks about sex and love. I am looking at how they are combined in the so called romantic ideology. The object of my analyzes is the movie Crazy, stupid love from 2011. I will observe certain cultural aspects of western society considering love and sex by using examples from the movie. My theoretical platform for the thesis will be the social constructive perspective (Barlebo Wenneberg 2001) an modern film theory (Andersson och Hedling 1995).   The result show amongst other things that works of fiction, like the movie I use in the thesis, can in fact take a position in the cultural discourse. The movie keeps its legitimacy by harmoniesing with many of the beliefs and hopes that we in the west have about relationships and romance. The romantic ideology keeps being dominant today even though there are conflicts between the romantic ideology’s more traditional construction and the post modern society’s other norms.

This thesis conducts a conceptual genealogy of love in sociological thought. It traces the passage of a positive logic of love: a disappearing logic conceived in Goethe's art, cultivated from the social science of Comte and Marx to classical non/Marxist sociology, and finally extinguished by late/modern reflexive sociology. Recovering the lineage of Comte, Durkheim and Parsons, it defends an economic politics of love in the positivist tradition against the political culture of classical sociology and the bio-politics of current sociology. After the demise of Marxist political economy, it examines a new order of love transversal to the socialist and capitalist organizations. The tripartite thesis argues that the sociological tradition has been tarrying with a social order of love evolved from Goethe's ethic of death and renunciation. This order expresses a disorganizing phenomenology of fate as the modern world traverses from the fated causes. to fatal consequences of love. In the causal loop, the fated-fatal order of love encounters the act, freedom and risk in a multiple unfolding of reality with minimal difference. Part I explores how a religious-political belief of fetishism practiced by Comte and Marx comes across its fate in the historical act. Part 11 explicates why a cultural-political calling for fraternity theorized by classical non/Marxist sociologists runs up against its fate in sexual freedom. Part Ill reveals that a bio-political interest in reflexivity methodized by late/modern sociologists tumbles upon its fate in social risk. In conclusion, however, the thesis suggests that an event of posthumous life after the liberation of humanity continues to occur in a state of emergency because the passion for fate escalating from social science to sociology is driven by an unrequited love of Humanity.