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The article is devoted to the study of the content and implementation of the principles of humanism and justice in the administrative law of Ukraine in the context of Christian values. The relevance of the topic lies in the fact that these two principles are poorly understood in the science of administrative law, and that the doctrine of this science needs to be changed, given the changes associated with the war, which forced people to reconsider some of their values, their life priorities and views on the State and its importance in human life, and reinforced the need to build relations between the State and human beings based on the principles of humanism and justice. The author establishes that the principles of humanism and justice are interrelated and form the basis of the entire system of administrative law and the functioning of public relations in the field of public administration. It is summarized that justice is the initial principle of law and its essence, the basis for the rule of law. Humanism is a fundamental principle of rights and a value of a democratic society; it means humanity, love for a person, value of a person and his or her dignity, and the pursuit of his or her welfare. It is proved that the fundamental principles of law are based on love, which is the content of Christian doctrine. In the context of Christian values, the principle of justice means doing to others as you would like to be done to you. It implies the action of equality, respect, freedom, and mercy toward people. In turn, the principle of humanism in the context of Christian values means love your neighbor as yourself. It is proved that love is not only an emotion, but first and foremost an action, or an act of will. Love requires decision-making and effort. Therefore, the principles of administrative law are also an action and should be put into practice, and not just an idea. The author proposes to change some doctrinal approaches to the role of the State in relations with a person, namely, that they should be based on the principles of humanism and justice based on love, which will be the beginning of a qualitatively new role of the State and the activities of officials in relations with citizens. [ABSTRACT FROM AUTHOR]

How may feelings of love and hate impact people's attention? We used a modified Attentional Blink (AB) task in which 300 participants were asked to categorise a name representing a person towards whom they felt either hate, love, or neutral (first target) plus identify a number word (second target), both embedded in a rapidly presented stream of other words. The lag to the second target was systematically varied. Contrary to our hypothesis, results revealed that both hated and loved names resulted in higher accuracy for the second target than neutral names, which was largely independent of lag. Also, there we observed no sustained transfer effects of love and hate onto neutral name trials. The findings differ from prior research on attentional blink and transient, non-personal, stimulus-driven emotions, suggesting that interpersonal feelings activate different attention-relevant mechanisms. Relevant to future research, we speculate that love and hate are motivators of goal-directed behaviour that facilitate subsequent information processing. [ABSTRACT FROM AUTHOR]

We discuss the concept of love presented in a set of songs composed by Brazilian samba singer Dona Ivone Lara about romantic and sexual relationships. Popular music is a pervasive kind of media, reflecting ideas, values, power relations, practices, prejudices and privileges. Black music in the diaspora has been a counter-hegemonic space of knowledge production which provides insight into cultural, social, economic and political matters. To analyze the songs, we created a methodology which intersects themes and categories, reflecting upon the complexity of Black women's experiences depicted in Lara's intellectual production. Adopting an intersectional approach, we concluded that the combined oppressions of gender, race, age and class in Brazil have an important influence in the melancholic aspect of banzo in her songs. The results also show that love, for Lara, is not a fixed or permanent feeling, but a cycle, renewed and reinvented in practice and in constant motion. [ABSTRACT FROM AUTHOR]

Harlow's seminal work on the nature of attachment focused on the importance of warm, responsive, and loving relationships in children's healthy development. While the need for love and care is arguably universal, the ways in which these emotions are expressed can vary across cultural contexts. We examined how Chinese American parents' expressions of love were associated with children's attachment security. A total of 110 Chinese American immigrant parent–child dyads (children 7–11 years old, 49% girls) participated in 3‐min conversations in which parents were instructed to communicate love and care. Proposition‐level analyses in speech (total 8825 propositions) identified three types of affection: training (guan and chiao shun); relational affection (qin); and validation (acceptance and encouragement of child's own expression of emotion, thoughts, and behaviors). Higher training was observed in parents with lower American orientation and lower income. Higher relational affection was observed in parents with lower income. Higher validation was observed in parents with higher income. Using path analyses, training and validation were found to be positively associated with children's attachment security beyond parenting styles. Effects of parents' relational affection were moderated by children's American orientation. Results demonstrate how immigrant parents draw on multiple cultural scripts to express love and care. These findings expand traditional concepts of parental love in immigrant families and illustrate how bicultural expressions of love can shape attachment security in middle childhood. A video abstract of this article can be viewed at https://youtu.be/HqUfIDxkFsE Research Highlights: Analyses of parent‐child discussions identified three parental affection styles (i.e., training, relational affection, and validation) as expressions of love and care in Chinese American immigrant families.Training and validation were positively associated with children's attachment security.Relational affection was associated with lower attachment security for children with higher American cultural orientation, suggesting the effects of parent–child expressions of love are shaped by acculturation. [ABSTRACT FROM AUTHOR]

Feeling loved by one's parents is critical for children's health and well‐being. How can such feelings be fostered? A vital feature of loving interactions is reciprocal self‐disclosure, where individuals disclose intimate information about themselves. In a proof‐of‐concept experiment, we examined whether encouraging reciprocal self‐disclosure in parent‐child dyads would make children feel more loved during the conversation. Participants were 218 children (ages 8–13, 50% girls, 94% Dutch) and one of their parents (ages 28–56, 62% women, 90% Dutch). Parent‐child dyads received a list of 14 questions and took turns asking them each other for 9 min. Dyads were assigned randomly to engage in self‐disclosure (questions invoking escalated intimacy) or small talk (questions invoking minimal intimacy). Before and after, children reported how loved they felt by their parent during the conversation. Self‐disclosure made children feel more loved during the conversation than did small talk. Compared to small talk, self‐disclosure did not instigate conversations that were lengthier or more positive; rather, it instigated conversations that were more emotionally charged (reflecting anger, anxiety, and sadness), social (discussing family and friends), reflective (creating insight), and meaningful (addressing deeply personal topics, including the passing of loved ones). The dyad's gender composition did not significantly moderate these effects. Our research suggests that reciprocal self‐disclosure can make children feel more loved in the moment, uncovers linguistic signatures of reciprocal self‐disclosure, and offers developmental scientists a tool to examine causal effects of reciprocal self‐disclosure in parent‐child dyads. Future work should examine long‐term effects in everyday parent‐child interactions. Research Highlights: How can parents make children feel more loved by them in the moment? We theorize that these feelings can be cultivated through reciprocal self‐disclosure.In a proof‐of‐concept experiment, we examined effects of reciprocal self‐disclosure versus small talk in 218 parent‐child dyads, with children aged 8−13.Self‐disclosure (vs. small talk) made children feel more loved during the conversation. Linguistically, self‐disclosure instigated conversations that were more emotionally charged, social, reflective, and meaningful.This research provides an experimental method to study self‐disclosure in parent‐child dyads and suggests that self‐disclosure can make children feel more loved in the moment. [ABSTRACT FROM AUTHOR]

A profound developmental experience is the emergence of adolescent romantic relationships and first feelings of love. However, the daily nature of feeling loved in adolescents' everyday lives is poorly understood. We investigated how daily stress severity was associated with adolescents' levels of feeling loved and whether romantic partner support moderated these associations. Furthermore, we investigated this for non‐interpersonal and interpersonal stressors. N = 97 mixed‐gender adolescent romantic couples (age M = 16.38, SD = 1.02) from an ethnically diverse sample (42.2% Hispanic/Latino/a/x, 44.7% White) participated in dyadic diary assessments twice a week for 12 consecutive weeks. Both partners independently completed open‐ended questions about a daily stressor, indicating stress severity, perceived partner support, and feeling loved. Daily stressors were coded for non‐interpersonal and various types of interpersonal stressors. Results from the dyadic multilevel model showed that days with lower than average support from a romantic partner amplify the adverse effects of stress severity on feeling loved, especially when the partner is involved in the stressor. We discuss the spillover of stress in romantic relationships and the stress‐buffering functions of adolescent romantic partner support. Adolescent romantic partners are potentially essential regulators of stress, increasing adolescents' feelings of love. Research Highlights: Romantic love is central in adolescents' lives; we showed that adolescents generally feel loved by romantic partners.Feeling loved fluctuates daily as adolescents feel less loved on stressful days.However, when adolescents perceive their partner as supportive, there is no association between stress and feeling loved. Partner support is protective for feeling loved.The current study provides essential insights into when adolescents and why adolescents feel loved. [ABSTRACT FROM AUTHOR]

Feeling loved by one's caregiver is essential for individual flourishing (i.e., high levels of psychological well‐being in multiple dimensions). Although similar constructs are found to benefit adolescent well‐being, research that directly tests parental love as a feeling from the recipient's perspective is rare. Historically, parental love has been measured using single‐assessment methods and assumed to be a stable, trait‐like characteristic; yet, like any feeling, it may fluctuate in meaningful ways on a day‐to‐day basis—the implications of which are unknown. Using a sample of 150 adolescents (59.3% female; ages 14–16), this study estimated level (person's mean level across days) and instability (fluctuations across days) of feeling loved by a caregiver across 21 days for each adolescent, and then examined their prospective effects on adolescent flourishing 1 year later. After controlling for demographics (adolescent age, gender, family income, and parent's sex) and variable baseline levels, feeling more loved by one's caregiver in daily life significantly predicted higher levels of flourishing in two global measures 1 year later. Moreover, level and instability of feeling loved by one's caregiver played different roles for different dimensions of flourishing: higher levels significantly predicted higher levels of autonomy, purpose in life, and personal growth, whereas higher instability significantly predicted lower levels of positive relations with others and environmental mastery. Findings emphasized the importance of considering daily dynamics of feeling loved by one's caregiver and demonstrated that level (of feeling loved) is particularly important for intrapersonal aspects while instability is particularly important for interpersonal aspects of flourishing. Research Highlights: Adolescents feeling more loved by their caregiver in daily life had higher levels of overall flourishing 1 year later.Level (of feeling loved) is particularly important for intrapersonal aspects of adolescent flourishing, including autonomy, purpose in life, and personal growth.Stability (of feeling loved) is particularly important for interpersonal aspects of adolescent flourishing, including positive relations with others and environmental mastery. [ABSTRACT FROM AUTHOR]

The title of the author's film 'HOW PERFECT IS THIS HOW BLESSED ARE WE' (HD video, 22 min and 11 s) is taken from the inscription on a bench on the top of a hill, at the highest point in the landscape of Compton Verney, designed by Lancelot 'Capability' Brown in his ideal vision of the British country house. By appropriating this statement of contentment as a critical tool to inquire how perfect it really is and who is the 'we' that is so blessed, Suleman inserted their body into the landscape as a reminder of historical absences and erasure, and the legacy of colonialism and queer-phobia. The film is narrated, however, in the register of an address to an absent lover. A personal history and a lover's yearning doubles as a critique of violent and exclusive histories. [ABSTRACT FROM AUTHOR]

Human matchmaking has existed for millennia and continues to be an important means of relationship initiation. Yet little is known about the matchmaking process or the role of formal intermediaries in mate selection. To begin exploring this topic, a two-part study was conducted using proprietary data from a professional matchmaking company. Study 1 surveyed matchmakers about what makes their services unique and the criteria they use to select partners for their clients. Study 2 used data from couples to understand if matchmakers' preferences align with the characteristics their clients seek in a long-term partner. The results showed that rather than matching according to others' preferences, part of a matchmaker's work is helping their clients discover, and in some cases reassess, what they desire in a mate. These findings provide novel insight into the commercial dating industry at a time when online dating is beginning to automate many of the tasks traditionally associated with human matchmakers. [ABSTRACT FROM AUTHOR]

Conflicts are common in adolescent friendships and romantic relationships. The ways girls in care navigate conflicts in close relationships have implications for their resilience, since their family relationships are compromised. We employed qualitative and quantitative approaches to explore the conflicts in the friend and romantic relationships of 37 girls in care. They completed an interview about the conflicts with their best friend and boyfriend and a measure on the positive and negative quality of the friendship and romantic relationship within which the conflicts took place. Thematic analysis indicated the girls experienced more intense and volatile conflicts with their boyfriend than best friend. However, the intensity of these conflicts was mitigated by their positive perceptions in their quantitative reports. Despite conflicts, the girls reported significantly higher levels of positive than negative relationship quality within their romantic relationships and similar levels of negative quality between the two relationships. Findings highlight the girls' struggles with their romantic relationship compared to their friendship and especially their attempts to interpret conflict within a more global assessment of relationship quality. The findings provide a nuanced understanding of the girls' relational patterns, which can be used to inform interventions to support their development of healthy relationships. [ABSTRACT FROM AUTHOR]

Drawing from the mental health crisis present on college campuses, we investigate the psychological processes associated with suicidal ideation among undergraduate students. Specifically, we used Terror Management Theory to investigate how individuals who have a history of suicidal ideation handle traditional death anxiety in coordination with Benjamin's theory underlying Interpersonal Reconstructive Therapy to explore specific attachment-based mechanisms that may allow for exceptions to the perceived meaning of death. Results show it was the fantasy of suicide itself, including its relevance in the lives of others, that was used to alleviate fear of death among the suicidal. [ABSTRACT FROM AUTHOR]

Background: Society places increased demands on regions and municipalities to jointly carry out activities for multi-diagnosed older persons with extensive coordination needs. Interprofessional collaboration is reported as an important success factor for the overall health care of this group of patients. This project focuses on older persons with multiple diagnoses and their relatives' own experiences of what is most important for safety and security in their homes. The aim of the study was: to illuminate the meaning of success for the ability to stay at home as experienced by older persons with multiple diagnoses and their relatives. Methods: The project had a descriptive explorative design with a phenomenological hermeneutic approach based on analysis of 14 in-depth interviews with older people and their relatives. Findings: Own resources were identified such as belief in the future, spiritual belief, social network, having loved ones and pets. Technical aids were seen as helpful resources, working as indoor and outdoor security safeguards. These resources included having good telephone contact with social and professional networks as well as other forms of personal equipment such as a personal alarm. The professional network was a resource, acting as support when the patient's own abilities were not sufficient. Finally, having personnel who had the time and interest to listen was seen as crucial to experience safety. Conclusions: The main reason for being able to continue homecare was the person's self-care system, their personal, social, and technical resources. Professional care development should anchor team work to the patient's own system of self and informal care. [ABSTRACT FROM AUTHOR]

The article delves into the sociological implications of beauty and artistic action, referencing the ideas of P. A. Sorokin. It introduces the concept of "altruistic artistic social action" as a means of fostering social change through beauty, using the Building Beauty project as an example. The text emphasizes the potential of artistic endeavors to promote social inclusion and transformation, underscoring the interconnectedness of love, beauty, and societal progress. It explores Sorokin's philosophy, research on altruism, and perspectives on love and humanity, while also referencing contributions from other scholars in sociology and aesthetics. [Extracted from the article]

This paper critically examines Scheler's mid-period religious theory, focusing on his pursuit of a harmonious cosmic order and religious experience by integrating Catholic theology and phenomenology. The argument has four key stages. First, I argue that the realization of this cosmic order, which enables communion with both the cosmos and God, relies on three elements: spiritual intuition, love, and faith in God's reality. Second, I contend that these elements, in turn, originate from God's self-revelation and divine love, which establish a bidirectional relationship between humanity and God. Third, I demonstrate that this mutuality is deepened through Scheler's dual-layered cosmic order, which employs analogy and phenomenological intuition to distinguish between the microcosm and the macrocosm. Finally, I identify two critical limitations in Scheler's framework: his oversimplification of the divine–human asymmetry through analogy and his insufficient treatment of the origins of evil. Therefore, while Scheler's synthesis offers valuable insights, it necessitates the further exploration of metaphysical and religious questions, particularly those concerning divine transcendence and the nature of evil. [ABSTRACT FROM AUTHOR]

This paper argues that we can get a better grip on the divergences and convergences between Paul and Seneca on the ethics of love than those on offer in the large and growing literature comparing the two by distinguishing their attitudes to two broad and conceptually distinct families of love, which Tyler VanderWeele has described as "contributory love" (which desires that the good of the beloved be promoted for its own sake) and "unitive love" (which regards the beloved as a good to be enjoyed in one's own life). I argue that debates over whether Seneca and Paul had the more universal ethic of neighbor love are largely a distraction; the two are fundamentally in agreement about the scope of love, although Paul's thinking in this area is shaped in fundamental ways by his conviction that the whole cosmos is defined to be eventually and finally united and so conformed to the resurrected and glorified Christ. Rather, Paul's true difference from Seneca on the ethics of love lies instead in the importance he affords to unitive love; for Paul, the flourishing life does not consist simply in virtuous activity but also requires appropriate union with one's beloveds, paradigmatically with God in Christ and with Christ's body, the church. Seneca and Paul would each have accepted Sigmund Freud's observation that "we are never so defenseless against suffering as when we love". Seneca, however, would have taken it as a caution against attachments to anything whose loss might cause us to suffer, while Paul, by contrast, would have taken it as a statement of our condemnation to suffering "in this present evil age" (Gal. 1:4), in which we must love what we will inevitably lose. [ABSTRACT FROM AUTHOR]

Joaquín les gusta is the Spanish phrase that animates this article. It forms our entrance into human-animal relations in a small village in Galicia, in the north of Spain. Here, we explore a particular kind of love for animals that is condensed in the Spanish word gustar. The gut-level love implied stretches all the way from the attentive care for a beloved animal, to its slaughtering, its dedicated cooking, and the savouring of its meat during a festive meal. We did not borrow the term gustar from scholarly literature to take to our fieldsite, but worked the other way around and distilled it from our fieldwork. Our hope is that this term might help other scholars to ask if, in the sites and situations with which they are confronted, some form of gustar might also flow between animals and humans. [ABSTRACT FROM AUTHOR]

New technologies regularly bring about profound changes in our daily lives. Romantic relationships are no exception to these transformations. Some philosophers expect the emergence in the near future of love drugs: a theoretically achievable biotechnological intervention that could be designed to strengthen and maintain love in romantic relationships. We investigated laypeople's resistance to the use of such technologies and its sources. Across two studies (Study 1, French and Peruvian university students, N after exclusion = 186; Study 2, Amazon Mechanical Turk sample, N after exclusion = 693, pre-registered), we found that the use of love drugs designed to strengthen and maintain love in romantic relationships are considered as more morally problematic than psychological therapy with the same aim. In Study 2, we show that this last effect is partially due to the fact that the love resulting from the use of love drugs is perceived as less authentic, intense, and durable. We discuss the specific role of authenticity in the relative moral disapproval of love drugs. [ABSTRACT FROM AUTHOR]

The goals of medicine tend to be framed around addressing suffering, pathology, and functional deficits. While this is a natural orientation when dealing with serious illness, it is also incomplete and neglects significant opportunities to improve the quality of life of patients, families, and clinicians. The "total enjoyment of life" is a multidimensional framework that can serve as a positive counterbalance to the "total pain of illness." It allows clinicians, researchers, policymakers, and other stakeholders to take a systematic and comprehensive approach to the active promotion of well-being. The five opportunities for enhancing well-being in this framework are meaning, social connections, happiness/contentment, spiritual transcendence, and pleasure. Applying these concepts in clinical settings, patients, families, and clinicians can together find opportunities to increase the total enjoyment of life in the face of incurable and intractable illnesses. For family care partners, these concepts can be applied to improve self-care, enhance relationships, and develop more creative approaches to supporting a loved one living with illness. Clinicians working with these concepts may find their clinical work more satisfying and impactful and can also apply these concepts to their own lives to increase wellness. In clinical research, this framework can be applied to improve intervention effectiveness and relevance of outcome measures. Lastly, these concepts have the potential to impact public health approaches that focus on well-being and flourishing as the goal and metric of a healthy society. [ABSTRACT FROM AUTHOR]

In light of the Theology Today editorial "Will There Be Anything Left for Us?" by Gordon S. Mikoski, which briefly discusses the nature of Artificial Intelligence (AI), we further the conversation by providing a reflective theological framework to help interpret the human–AI relationship. We contend that agape love through the capacity for loving self-sacrifice is a feature of humankind that manifests our intrinsic nature as imago Dei. Based on this contention, AI would unlikely be able to self-sacrifice for agape love because it either can only be programmed to "self-sacrifice" or would not fully understand the nature of self-sacrifice, either of which would just be a semblance of agape love. [ABSTRACT FROM AUTHOR]

I explore the idea that the state should love its citizens. It should not be indifferent towards them. Nor should it merely respect them. It should love them. I begin by looking at the bases of this idea. First, it can be grounded by a concern with state subordination. The state has enormous power over its citizens. This threatens them with subordination. Love ameliorates this threat. Second, it can be grounded by the state's lack of moral status. We all have reason to love everyone. But we beings with moral status have an excuse for not loving everyone: we have our own lives to lead. The state has no such excuse. So, the state should love everyone. I then explore the nature of the loving state. I argue that the loving state is a liberal state. It won't interfere in its citizens' personal spheres. It is a democratic state. It will adopt its citizens' ends as its own. It is a welfare state. It will be devoted to its citizens' well-being. And it is an egalitarian state. It will treat all its citizens equally. This constitutes a powerful third argument, an abductive argument, for the ideal of the loving state. [ABSTRACT FROM AUTHOR]

The article explores the relationship dynamics and sexual identities of autistic individuals, emphasizing their subjective experiences and the need for tailored support. Topics discussed include barriers to emotional intimacy in romantic relationships, the impact of sensory processing differences on physical intimacy, and the inadequacies of current sexuality education for autistic individuals.

In this article, James Gibson's influential notion of "perceptual affordances" is applied to the romantic realm. The core idea of Gibson's view rests on the possible, meaningful actions that the perceptual environment offers the animal. In order to sustain this idea, Gibson posits two additional major characteristics of affordances: (a) affordances are perceived in a direct cognitive manner, and (b) affordances have a unique ontological status that is neither subjective nor objective. While I accept the core idea, I have doubts as to whether the two other characteristics are necessary in other types of affordances, such as social and romantic affordances. The romantic realm offers an abundance of many enticing affordances. In this regard, I discuss phenomena like the availability of a romantic alternative, romantic ambivalence, choosing a romantic partner, sexual fantasies, the road not taken, reciprocity, playing hard to get, cultivating backup mates, romantic affordances in old age and in the digital realm. In light of the abundance and complexity of romantic affordances in our current romantic environment, knowing the nature of these affordances is most useful from both pragmatic and theoretical viewpoints. [ABSTRACT FROM AUTHOR]

Racial preferences are sometimes encountered in the sphere of dating, romance, and sex. Using an experimental design, 100 White American participants and 100 American participants of Color were exposed to a mock dating profile that either contained a disclosure of racial preference (i.e., "White guys/girls only") or did not. Owners of a profile disclosing a racial preference were perceived as more racist, less attractive, and were also rated less positively in a global sense than owners of a profile that did not disclose a preference. Participants were also less willing to connect with them. Additionally, participants who viewed a dating profile disclosing a racial preference reported greater negative affect and lower positive affect than participants who viewed a profile that did not disclose a preference. These effects were largely consistent across both White participants and participants of Color. These findings demonstrate that racial preferences in the intimate sphere are generally responded to unfavorably, both by people for whom rejection is implied by the preferences and by people who are personally unaffected by the preferences. [ABSTRACT FROM AUTHOR]

Whether natural selection leads to attachment in monogamous pair bonds has seldom been addressed. Operationally defining attachment as a behavioral modifier that decreases divorce probability with pair duration, we develop a model for the evolution of attachment. If divorce (the ending of a pair bond when both individuals survive to the next breeding season) is more likely to occur out of poor-quality reproductive opportunities (i.e., poor territory or low-quality mate), individuals in experienced pairs are more likely to be found in high-quality opportunities. Consequently, when divorce decisions occur using imperfect information from reproductive success, pair duration provides individuals with information about the quality of their reproductive opportunity and attachment can evolve. We show that high survival rates, divorce propensities, and probabilities of nest failure favor the evolution of attachment. Attachment is also more likely to evolve when individuals can directly assess the quality of their reproductive opportunity (as opposed to relying on imperfect information from reproductive success), when the quality of the reproductive opportunity has adult survival ramifications, and when divorce coevolves with attachment. We show that our core conclusions are robust to a variety of assumptions using individual-based simulations. Our results clarify how attachment can be adaptive and suggest that studying pair bonds as dynamic entities is a promising avenue for future work. [ABSTRACT FROM AUTHOR]

Married individuals and those in committed romantic relationships generally report having better mental health outcomes than their single or divorced counterparts. However, studies of romantic relationships for adults with mental illness have often ignored rewarding aspects of romantic relationships and have focused primarily on relationship difficulties. In this study, 23 adults with serious mental illness in long-term romantic relationships described their relationship strengths and struggles in small focus group discussions. Content analysis was used to characterize themes from participant accounts. Overall, participants described deep emotional bonds with their partners, a mutual willingness to work on their relationship, and good communication skills as relationship strengths. Mental health symptoms and internalized stigma were identified as major contributors to relationship struggles. Participants spontaneously identified intentional strategies that they used to navigate mental health challenges in their relationship that included self-directed, partner-directed, and couple-directed actions. Implications of findings for research and practice are discussed. [ABSTRACT FROM AUTHOR]

This pilot study evaluated a novel psycho-educational group intervention addressing sexuality and intimacy issues among male heterosexual individuals with mental health conditions. Despite the universal need for fulfilling relationships, stigma and lack of support often distort views and promote high-risk behaviors in this population. A cognitive-behavioral framework was used in a six-session program to enhance knowledge and promote healthy sexuality among six participants recruited from an integrated vocational rehabilitation service center in Hong Kong. Quantitative pre- and post-testing alongside qualitative observations revealed that participants significantly improved their understanding of relationships, communication skills, and ability to identify safe practices. Limitations included the small, exclusively heterosexual male sample and evaluation methods. As sexuality is an important yet under-researched topic impacting this population's quality of life, these findings suggest structured group interventions may equip individuals with adaptive tools for intimacy. However, larger trials with expanded curricula are needed to validate this approach. [ABSTRACT FROM AUTHOR]

The prevailing theory on relationship judgments for interaction attributes suggests individuals tend to underestimate a romantic partner's expressions of compassionate love and that such underestimation is beneficial for the relationship. Yet, limited research has incorporated dyadic perspectives to assess how biased perceptions are associated with both partners' outcomes. In two daily studies of couples, we used distinct analytical approaches (Truth and Bias Model; Dyadic Response Surface Analysis) to inform perspectives on how biased perceptions are interrelated and predict relationship satisfaction. Consistent with prior research, people demonstrated an underestimation bias. However, there were differential effects of biased perceptions for actors versus partners: Underestimation predicted lower actor satisfaction but generally higher satisfaction for partners. Furthermore, we find evidence for complementarity effects: partners' directional biases were inversely related, and couples were more satisfied when partners had opposing patterns of directional bias. Findings help integrate theoretical perspectives on the adaptive role of biased relationship perceptions. [ABSTRACT FROM AUTHOR]

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Human society in the 21st century, along with development and progress, is also confronting numerous social problems, one of which is the problem of suicide, which is assuming the shape of a daunting problem. The death of a person caused by suicide is a matter of grave concern across all Indian states in contemporary times. Today, a lot of people are dying themselves by suicide due to stress, depression, and familial and social imbalance. The present study understands the nature of suicide in Indian society and examines the causes of suicide. The author has applied the phenomenological content analysis method. The information for the current research has been collected using news content from various Indian newspapers, magazines, and news portals through the phenomenological view. The researcher has collated 210 occurrences of suicide from newspapers in Uttar Pradesh between October 1, 2020, and April 30, 2021. The study has indicated that there is a substantial rise in suicide cases due to rapid changes in society resulting in anomic conditions. The effect of the anomic situation has also contributed to isolation and loneliness, which, in turn, leads to suicide in three ways personal anomie, familial anomie, and societal anomie. Moreover, the anomic situation has led to the various factors instrumental in suicide such as frustration, family problems, love affairs, poverty, harassment, sexual violence, social boycott, chronic diseases, and bankruptcy. [ABSTRACT FROM AUTHOR]

In this interview about the newly released Queer Tolstoy: A Psychobiography (Routledge Mental Health, 2023), John P. Clark and Javier Sethness explore the life and times of Count Leo Tolstoy from a queer-anarchist perspective. In this dialogue, Clark and Sethness delve into the rationale for, and the creative process of, Queer Tolstoy. They do so by comparing and contrasting the volume's highlighting of the intersection of Tolstoy's anarchism and underappreciated queerness, in biographical and literary terms, with other recent works that have explored the relationship between social revolution and sexual love. Furthermore, the interlocutors discuss the politics of androgyny and queerness, apply Freudian and Marcusean concepts of bisexuality and Eros to Tolstoy's life, analyze Tolstoyan classics from a queer-friendly lens, and place Tolstoy in conversation with contemporary and future revolutionaries, from Joseph Déjacque to Andrea Dworkin and bell hooks. This wide-ranging conversation covers gender and sexuality, LGBTQ+ experience, Russian history, the phenomenon of holy fools, radicalism, mortality, and ecology, among other important topics. [ABSTRACT FROM AUTHOR]

Using data from 52 countries in Wave 5 of the World Value Survey conducted during 2004 and 2008, we test two alternative approaches in spirituality measures. The first is based on the more traditional understanding that spirituality is associated with meanings, God, prayers/meditation and formal religions. The second is based on the common spiritual teachings of all the major religions that are summarized by the LIFE (Love, Insight or Wisdom, Fortitude and Engagement) framework proposed by Ho, LS (2014). Psychology and Economics of Happiness: Love, Life and Positive Living. Oxford: Routledge. It was found that this alternative approach, which focuses on the spiritual teachings rather than theology, offers better explanatory power for Total Life Satisfaction (TLS). An interesting finding is that under this specification the coefficient on meaning turned negative, suggesting that those whose lives are weak in Love, Insight, Fortitude and Engagement have yet to find meaning and are less happy. Through a series of stepwise regressions, we conclude that more spiritual people are indeed happier (H1); that religious people indeed tend to be happier mainly because religious people tend to be more spiritual (H2); that the essence of spirituality and meaning lies in Love, Insight, Fortitude and Engagement (H3). These virtues are all grounded on transcending the narrow self and on a "reverence for Life" as propounded by Schweitzer. Finally, religious attendance does promote happiness. The effect is small but stable and statistically significant. It may have to do with the social network this offers (H4). [ABSTRACT FROM AUTHOR]

This article is intended as an essay about consciousness. The logic of morality leads humans to turn to their deepest essence, which is consciousness, as the highest faculty of human reason. Consciousness gives humans their intransitive value as the only moral beings gifted with mind, intellect, and reason, heart and soul, free will, faith, and love. Conscience is our personal god, our inner person/"homo interior", demon, oracle, and judge. [ABSTRACT FROM AUTHOR]

AI chatbots are permeating the socio-emotional realms of human life, presenting both benefits and challenges to interpersonal dynamics and well-being. Despite burgeoning interest in human–AI relationships, the conversational and emotional nuances of real-world, in situ human–AI social interactions remain underexplored. Through computational analysis of a multimodal dataset with over 35,000 screenshots and posts from r/replika , we identified seven prevalent types of human–AI social interactions: intimate behavior, mundane interaction, self-disclosure, play and fantasy, customization, transgression, and communication breakdown, and examined their associations with six basic human emotions. Our findings suggest the paradox of emotional connection with AI , indicated by the bittersweet emotion in intimate encounters with AI chatbots, and the elevated fear in uncanny valley moments when AI exhibits semblances of mind in deep self-disclosure. Customization characterizes the distinctiveness of AI companionship, positively elevating user experiences, whereas transgression and communication breakdown elicit fear or sadness. [ABSTRACT FROM AUTHOR]

Lacanian Beauty in his ethics is encapsulated as making decisions and "act[ing] in conformity with one's desires". This idea is thought while reading Munro's short stories to argue humans reconfigure their life through decision, transgression, act and love. Munro's characters are confined in the condition that contextualizes them through one limited interpretation, detaching them from their individuality. To get out of this condition they detach from the Other via acting on their Real desire. So the Real opens the space for the decision that postulates the possibility for transgression. Thus, it is claimed making decisions leads to transgression that necessitates act whereby love is experienced. This study through analyzing decision, transgression, act, love and their relation introduces neutrality as a novel idea about a stance in which Beauty in Lacanian ethics is founded. It demonstrates neutrality is a pure communication area not polluted by Symbolic Order, a singularity, a power stance, a varietal stance in which love is the law. In this neutral singularity, humans succeed in living a life in its full. Lacanian ethics and sociology are interconnected to demonstrate the new context of life human can live so as to bring forth new outlooks on ethics including Beauty. [ABSTRACT FROM AUTHOR]

The experience of our conscience belongs in the same category as feeling, thinking and wanting. However, it has a special aspect, namely the presence of other human beings as absolute entities. The process of experience is concerned with the way to best promote your own interests, with how far you will go in actualising your essential characteristics as an absolute entity. The discussion of our urge for survival shows that we can go quite far in that respect, and that to actualise that urge, there are in fact no boundaries; everything is permitted. The same can be said about actualising our other essential characteristics, but the difference is that our need to do so is perhaps less cogently present; it is not our life, or at least not our continued material existence, that is at stake. Nonetheless, we can and may even choose to go to extremes in this respect and thus to give ourselves priority over others. Respect for the interests of others is based on self-respect, which may lead you to decide to subject your dealings with other people to a set of standards for yourself. Here we enter the area of morals and ethics, to which we can attach a complete moral philosophy and on the basis of a belief, a moral theology. At the end of this road is total love of yourself and others, because you have come to realise that it is the only way that can lead to the fourth essential characteristic of human beings as, absolute entities, namely self-fulfilment. You will then have developed in a way that allows you to yourself and others the scope we need as absolute entities. (compassion, solidarity). Self-fulfilment is achieved through selfdevelopment, i.e. discovering and honing our gifts and talents and thus finding our own identity (development), a process by which the lives of human beings as absolute entities acquire purpose (the search for meaning). Self-fulfilment is selfactualisation, the that results from the realisation of the essential characteristics of human beings as absolute entities, and it leads to satisfaction derived from ourselves or our activities, a sense of being satisfied with what we have accomplished. [ABSTRACT FROM AUTHOR]

Debating the nature of social cognition, there has been an upsurge in studies on empathy since the turn of the century. The contribution of Edith Stein's doctoral dissertation On Empathy has also been brought to the forefront. In her philosophy, there is a continuous concern for the questions of social relations and human community, the explorations of the human person and its unfolding in the encounter with otherness being a leading thread in her work. Still, after her dissertation, the notion of empathy is no longer in use. What does this signify? I propose that the notion of 'empathy' proved to be too restrained for what Stein discovers and wants to phenomenologically describe. After her conversion to the Christian faith, working in the intersection of philosophy and theology, she expands and transforms her notion of what it means to be a person and, correspondingly, her intuition of the social relation. In the interpretative readings of this article, I show how Edith Stein's early intuitions on empathy, alterity, and personhood come to full development in her later writings, where the relation to otherness and the unfolding of the person are conceived as inseparable from the experience of a loving God. [ABSTRACT FROM AUTHOR]

There have been many attempts to give a precise definition of beauty. In this article, I join a tradition of trinitarian reflection on beauty and attempt to add further clarity to a trinitarian definition of beauty. Beauty, in my construal, is the gravitas amoris of the triune being of love—it is, in other words, the objective attractional "force" or "weightiness" exerted by triune love on the soul by which one, if she yields to triune love, experiences the bliss and delight of triune love and is thereby drawn into deifying union. This article will proceed as follows: First, I will survey the relationship between beauty and love found in the classic philosophical tradition represented by Plato, Aristotle, and Plotinus. Then, I will survey this beauty–love relation in Christian thought from Augustine, Aquinas, Ficino, Edwards, and von Hildebrand. These figures will provide supporting evidence for my construal of beauty. I then turn to the constructive task. I argue that there is an abductive fit between the features of beauty and the nature of the Trinity. In light of this fit and the sources of traditional thought above, beauty is best thought of as the gravitas amoris—the weighty impression of God's triune love in created things that draws one into the triune life and is experienced as delight when perceived. I conclude by answering objections and reflecting on how this account reframes the transcendentals and coordinates the experience of beauty with Christian love. [ABSTRACT FROM AUTHOR]

While the theme of the impudence of individuals deemed insane in the presence of the divine has been explored by various authors prior to Attar, it is within his works that this concept is particularly emphasized. Attar dealt with the arrogance of these individuals, their unanswered inquiries, and their resistance to the destined order of creation, which persistently preoccupied his mind. From an intellectual viewpoint, this preoccupation can be attributed to his verbal disposition, while, from a socio-political perspective, it is influenced by the uprisings, tumults, and events that transpired during his formative years, resulting in the loss of numerous lives. Although this theme is discernible in the works of poets and writers preceding Attar, it is notably conspicuous in his poetry. Had these sentiments not been articulated by the individuals deemed insane or anyone other than Sufis, they would undoubtedly have been deemed blasphemous, akin to the way Khayyam was branded as a heretic with regard to certain quatrains. This study, conducted through documentation, library research and content analysis, seeks to address a few questions. Firstly, what were the reasons for the emergence of such a disposition in Attar's mind and philosophy? Secondly, would the Sufis have condemned these sentiments if they had been expressed by someone other than Attar, even if they were voiced by individuals deemed insane? As concluded, these were the internal concerns and contemplations of Attar, which he chose to convey through the words of individuals deemed insane as a means of unburdening his conscience and avoiding direct condemnation of others. [ABSTRACT FROM AUTHOR]

While Eros has a central philosophical function in the dialogues of Plato, it all but disappears as a philosophical term in the thought of Aristotle, and is replaced by the more rational and reciprocal relation of friendship, φιλία. This essay asks what becomes of Eros in Aristotle's thinking, whether as deity, natural or cosmic force, or mode of human relation. Drawing on the ancient epithet of Eros, Ἔρως λυσιµελής , unbinder of limbs, Aristotle's usages of both ἔρως and λύσις (loosening, unbinding), respectively are traced in their ambivalence for his fundamentally organismic philosophy, insofar as they disturb the organism's ontological integrity. With the assistance of Kristeva's notion of the abject, it is argued that while Aristotle's overt stance is a polemic against eros, his principal metaphysical innovations – the recasting of ἀρχή as divine τέλος , and the separation of material and moving causes – are solutions (λύσεις) to aporias that may involve a traversal of the sublime that is also irreducibly corporeal and erotic. [ABSTRACT FROM AUTHOR]

In recent years, there has been a growth in the amount of literature and a resurgence of interest in what Jools Page identified as 'professional love'. This research builds upon and extends Page's work considering what love looks like in practice and describing a 'loving pedagogy'. Despite recent research, love is still seldom talked about in the context of early childhood education and very few studies have considered what love looks like on a day-to-day basis within an early childhood setting. This small case study has identified that love is, indeed, present there in practice. Loving interactions were observed between adults and children in a preschool setting and how love manifests itself discussed with three educators during intimate conversations. This study compares observed practice with the educators' understanding of love and shows that a loving pedagogy exists within daily interactions and that there is a place for love within an early childhood setting. [ABSTRACT FROM AUTHOR]

The study introduces the revised Relationship Assessment Scale (RAS-R) in response to discrepancies identified within existing RAS models. The first phase involved grammatical revisions, bias removal, and standardization of response options for the Spanish version of the RAS. The subsequent phase evaluated the psychometric properties of both the RAS and the RAS-R, as well as the specification of common models from the literature, using data from 547 participants for the RAS and 285 for the RAS-R. In contrast to the RAS, which required adjustments due to correlated error or item elimination, the RAS-R demonstrated optimal fit without requiring model respecification. Further analysis using the Graded Response Model (GRM) indicated a better fit for the RAS-R, with consistent item discrimination across items, particularly for Item 2. Evaluation of test and item curves revealed a wide range of responses, highlighting the reliability of the instrument. In conclusion, the RAS-R was found to be a robust instrument that addresses the factorial structure challenges encountered in the RAS literature. [ABSTRACT FROM AUTHOR]

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This paper aims to investigate the concept of love and solidarity in human relationships, especially in their manifestation within virtual communities. Solidarity, understood as the highest feeling of connection between individuals, finds new forms of expression in the digital age, where physical distances are overcome by the ability to communicate and share experiences in an immediate and simplified way. The aim is to analyze the renewed sociological perspective on how to explore human interactions as a practical implication of the transition from physical to digital space, which, in spite of divergences, does not seem to reduce the quality of social ties but rather offers new ways of connection and interaction. Indeed, digital technologies can positively influence social dynamics by fostering the construction of community networks that act as catalysts for collective intelligence and knowledge sharing in the pursuit of collective wellbeing. [ABSTRACT FROM AUTHOR]

In the contemporary epistemological debate, it is possible to identify approaches whereby rational and sensory human faculties are not the sole essential dimensions in the knowing process. With its intuitional and empathic nature, love emerges as a specific way through which scientists may also know the world. In the 20th century, the Russian–American sociologist Pitirim A. Sorokin (1889–1968) was one of the scholars who highlighted the epistemological power of love. In his integral epistemology, the relevance of Altruistic Creative Love within the cognitive process is underlined. Love appears as an energy—linked to a specific intuitional human dimension called supraconscious—through which to know reality, which could integrate the empirical–sensory and rational–mindful dimensions. Following this line of thought, this article presents the thought of this scholar, outlining his general theory of knowledge and, in particular, highlighting the function of Altruistic Creative Love in the scientific method and analysing an original scientific dissemination activity embedded in the Sorokinian perspective that makes use of the arts, which can open new "eyes" and stimulate individual and social transformation. [ABSTRACT FROM AUTHOR]

Copyright of Lateranum is the property of Lateran University Press 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.)

Breaking the demand chain for sex from minors would render supply worthless, contributing to the elimination of commercial sexual exploitation of children (CSEC). Using a novel sampling technique, this study reports on actual and potential adult customers of CSEC in two areas in Kathmandu (n = 466). Controlling for refusal conversion, age, education, and income, higher scores on a new Love-Fantasy Scale (LFS) were associated with increased odds of purchasing sex from young girls, as were patriarchal norms emphasizing the power of men. Further research is needed to design interventions that include aspects related to sexual fantasy for young girls to combat demand for CSEC. [ABSTRACT FROM AUTHOR]

In this article the author considers the letters of Émilie Du Châtelet, an eighteenth-century woman mathematician, philosopher and scientist. The central argument of the paper is that Du Châtelet's letters leave traces of the process of becoming a femme philosophe, while also throwing light in her involvement in the scientific, philosophical and cultural formations of the early modern period. In this context Du Châtelet's personal letters carry inscriptions of love as a creative force of life and are tightly intertwined with her 'laboratory letters', her correspondence with important mathematicians and scientists of her times. In thus making connections between 'the personal' and the 'scientific' in Du Châtelet's correspondence, the paper sketches a feminist critical perspective on a plane of thinking around love as an existential force in its interrelation with mathematics, science and philosophy. [ABSTRACT FROM AUTHOR]

This article is a primer to reading the primary texts of Jacques Lacan. I argue that there is an experiential dimension to the act of reading Lacanian texts that approximates the transmission of psychoanalysis in a clinical setting. A primary insistence is that Lacanian psychoanalysis has a fundamentally different relationship to knowledge than other therapeutic and theoretical traditions, and that therefore any emphasis on understanding is incongruous with the larger aims of the project. I discuss Lacanian conceptions of frustration and love in order to explore these ideas, before turning to a specific moment in the Lacanian corpus. I conclude by exploring implications for work in the public sector. [ABSTRACT FROM AUTHOR]