Romance (love): Wikis

  
  
  

Note: Many of our articles have direct quotes from sources you can cite, within the Wikipedia article! This article doesn't yet, but we're working on it! See more info or our list of citable articles.

Did you know ...


More interesting facts on Romance (love)

Include this on your site/blog:

Encyclopedia

From Wikipedia, the free encyclopedia

Part of a series on Love
Emblem-favorites.svg
Basic Aspects
Charity
Human bonding
Chemical basis
Religious views
Philosophy of love
Historically
Courtly love
Types of emotion
Eroticism
Platonic love
Familial love
Romance
See also
Limerence
Love sickness
Human sexuality
Unrequited love
Valentine's Day
Sexual intercourse
Interpersonal relationship

Romance is a general term that refers to the attempt to express love with words or deeds.[1] It also refers to feelings of excitement associated with love.[2]

In the context of romantic love relationships, romance usually implies an expression of one's love, or one's deep emotional desires to connect with another person. This is especially apparent in platonic love where sexual drive is sublimated into an expression of desire.[citation needed]

Historically, the term "romance" originates with the medieval ideal of chivalry as set out in its Romance literature.

Contents

General definition

The debate over an exact definition of love may be found in literature as well as in the works of psychologists, philosophers, biochemists and other professionals and specialists. Romantic love is a relative term, but generally accepted as a definition that distinguishes moments and situations within interpersonal relationships to an individual as contributing to a significant relationship connection.

In relationships

During the initial stages of a romantic relationship, there is more often more emphasis on emotions - especially those of love, intimacy, compassion, appreciation, and affinity - rather than physical intimacy.

Within an established relationship, romantic love can be defined as a freeing or optimizing of intimacy in a particularly luxurious manner (or the opposite as in the "natural"), or perhaps in greater spirituality, irony, or peril to the relationship. It may seem like a contradiction that romance is opposed to spirituality and yet would be strengthened by it, but the fleeting quality of romance might stand out in greater clarity as a couple explore a higher meaning.[citation needed]

In culture, arranged marriages and betrothals are customs that may conflict with romance due to the nature of the arrangement. It is possible, however, that romance and love can exist between the partners in an arranged marriage.

Historical definition

The Kiss by Francesco Hayez, 19th century.

Historians believe that the actual English word "romance" developed from a vernacular dialect within the French language meaning "verse narrative" - referring to the style of speech, writing, and artistic talents within elite classes. The word was originally an adverb of the Latin origin "Romanicus," meaning "of the Roman style." The connecting notion is that European medieval vernacular tales were usually about chivalric adventure, not combining the idea of love until late into the seventeenth century.[citation needed]

The word "romance" has also developed with other meanings in other languages such as the early nineteenth century Spanish and Italian definitions of "adventurous" and "passionate", sometimes combining the idea of "love affair" or "idealistic quality."

In primitive societies, tension existed between marriage and the erotic, but this was mostly expressed in taboo regarding the menstrual cycle and birth.[3]

Anthropologists such as Claude Lévi-Strauss show that there were complex forms of courtship in ancient as well as contemporary primitive societies. There may not be evidence, however, that members of such societies formed loving relationships distinct from their established customs in a way that would parallel modern romance.[4]

Before the 18th century, as now, there were many marriages that were not arranged – having risen out of more or less spontaneous relationships. After the 18th century, illicit relationships took on a more independent role. In bourgeois marriage, illicitness may have become more formidable and likely to cause tension.[citation needed] In Ladies of the Leisure Class, Rutgers University professor Bonnie G. Smith depicts courtship and marriage rituals that may be viewed as oppressive to modern people. She writes "When the young women of the Nord married, they did so without illusions of love and romance. They acted within a framework of concern for the reproduction of bloodlines according to financial, professional, and sometimes political interests." Subsequent sexual revolution has lessened the conflicts arising out of liberalism, but not eliminated them.

Popularization of love

The concept of romantic love was popularized in Western culture by the game of courtly love. Troubadours in the Middle Ages engaged in trysts - usually extramarital - with women as a game created for fun rather than for marriage. Since at the time marriage was a formal arrangement,[5] courtly love was a way for people to express the love typically not found in their marriage.[6] In the context of courtly love, "lovers" did not refer necessarily to those engaging in sex, but rather in the act of emotional loving. These lovers had short trysts in secret that escalated mentally but never physically.[7] Rules of the game were even codified. For example, De amore or The Art of Courtly Love, as it is known in English, was written in the 12th century. It lists such rules as "Marriage is no real excuse for not loving", "He who is not jealous cannot love", "No one can be bound by a double love", and "When made public love rarely endures".[8]

Some believe that romantic love evolved independently in multiple cultures. For example, in an article presented by Henry Gruenbaum, he argues "therapists mistakenly believe that romantic love is a phenomenon unique to Western cultures and first expressed by the troubadours of the Middle Ages."

The more current and Western traditional terminology meaning "court as lover" or the general idea of "romantic love" is believed to have originated in the late nineteenth and early twentieth centuries, primarily from that of the French culture. This idea is what has spurred the connection between the words "romantic" and "lover," thus coining English phrases for romantic love such as "loving like the Romans do." The precise origins of such a connection are unknown, however. Although the word "romance" or the equivalents thereof may not have the same connotation in other cultures, the general idea of "romantic love" appears to have crossed cultures and been accepted as a concept at one point in time or another.

Types of romantic love

Romantic love is contrasted with platonic love which in all usages precludes sexual relations, yet only in the modern usage does it take on a fully asexual sense, rather than the classical sense in which sexual drives are sublimated. Sublimation tends to be forgotten in casual thought about love aside from its emergence in psychoanalysis and Nietzsche.

Unrequited love can be romantic in different ways: comic, tragic, or in the sense that sublimation itself is comparable to romance, where the spirituality of both art and egalitarian ideals is combined with strong character and emotions. Unrequited love is typical of the period of romanticism, but the term is distinct from any romance that might arise within it.[9]

Romantic love may also be classified according to two categories, "popular romance" and "divine or spiritual" romance:

  • Popular romance may include but is not limited to the following types: idealistic, normal intense (such as the emotional aspect of "falling in love"), predictable as well as unpredictable, consuming (meaning consuming of time, energy and emotional withdrawals and bids), intense but out of control (such as the aspect of "falling out of love") material and commercial (such as societal gain mentioned in a later section of this article), physical and sexual, and finally grand and demonstrative.
  • Divine (or spiritual) romance may include, but is not limited to these following types: realistic, as well as plausible unrealistic, optimistic as well as pessimistic (depending upon the particular beliefs held by each person within the relationship.), abiding (e.g. the theory that each person had a predetermined stance as an agent of choice; such as "choosing a husband" or "choosing a soul mate."), non-abiding (e.g. the theory that we do not choose our actions, and therefore our romantic love involvement has been drawn from sources outside of ourselves), predictable as well as unpredictable, self control (such as obedience and sacrifice within the context of the relationship) or lack thereof (such as disobedience within the context of the relationship), emotional and personal, soulful (in the theory that the mind, soul, and body, are one connected entity), intimate, and infinite (such as the idea that love itself or the love of a god or God's "unconditional" love is or could be everlasting)[10]

In philosophy

Greek philosophers and authors have had many theories of love.

Plato

Some of these theories are presented in Plato's Symposium. Six Athenian friends, including Socrates, drink wine and each give a speech praising the deity Eros. When his turn comes, Aristophanes says in his mythical speech that sexual partners seek each other because they are descended from beings with spherical torsos, two sets of human limbs, genitalia on each side, and two faces back to back. Their three forms included the three permutations of pairs of gender (i.e. one masculine and masculine, another feminine and feminine, and the third masculine and feminine) and they were split by the gods to thwart the creatures' assault on heaven, recapitulated, according to the comic playwright, in other myths such as the Aloadae.[11]

This story is relevant to modern romance partly because of the image of reciprocity it shows between the sexes. In the final speech before Alcibiades arrives, Socrates gives his encomium of love and desire as a lack of being, namely, the being or form of beauty.

French philosopher Gilles Deleuze linked this idea of love as a lack mainly to Sigmund Freud, and Deleuze often criticized it.

René Girard

Though there are many theories of romantic love such as that of Robert Sternberg in which it is merely a mean combining liking and sexual desire, the major theories involve far more insight. For most of the 20th century, Freud's theory of the family drama dominated theories of romance and sexual relationships. This has given rise to a few counter-theories. Theorists like Deleuze counter Freud and Jacques Lacan by attempting to return to a more naturalistic philosophy:

René Girard argues that romantic attraction is a product of jealousy and rivalry - particularly in a triangular form

Girard, in any case, downplays romance's individuality in favor of jealousy and the love triangle, arguing that romantic attraction arises primarily in the observed attraction between two others. A natural objection is that this is circular reasoning, but Girard means that a small measure of attraction reaches a critical point insofar as it is caught up in mimesis. Shakespeare's A Midsummer Night's Dream, As You Like It, and The Winter's Tale are the best known examples of competitive-induced romance.[12]

Girard's theory of mimetic desire is controversial because of its alleged sexism. This view has to some extent supplanted its predecessor, Freudian Oedipal theory. It may find some spurious support in the supposed attraction of women to aggressive men. As a technique of attraction, often combined with irony, it is sometimes advised that one feign toughness and disinterest, but it can be a trivial or crude idea to promulgate to men, and it is not given with much understanding of mimetic desire in mind.

Mimetic desire is often challenged by feminists, such as Toril Moi,[13] who argue that it does not account for the woman as inherently desired.

Though the centrality of rivalry is not itself a cynical view, it does emphasize the mechanical in love relations. In that sense, it does resonate with capitalism and cynicism native to post-modernity. Romance in this context leans more on fashion and irony, though these were important for it in less emancipated times. Sexual revolutions have brought change to these areas. Wit or irony therefore ecompass an instability of romance that is not entirely new but has a more central social role, fine-tuned to certain modern peculiarities and subversion originating in various social revolutions, culminating mostly in the 1960s.[14]

Arthur Schopenhauer

The process of courtship also contributed to Arthur Schopenhauer's pessimism, despite his own romantic success,[15] and he argued that to be rid of the challenge of courtship would drive people to suicide with boredom. Schopenhauer theorized that individuals seek partners who share certain interests and tastes, while at the same time looking for a "complement" or completing of themselves in a partner, as in the cliché that "opposites attract."

Other philosophers

Later modern philosophers such as La Rochefoucauld, David Hume and Jean-Jacques Rousseau also focused on morality, but desire was central to French thought and Hume himself tended to adopt a French worldview and temperament. Desire in this milieu meant a very general idea termed "the passions," and this general interest was distinct from the contemporary idea of "passionate" now equated with "romantic." Love was a central topic again in the subsequent movement of Romanticism, which focused on such things as absorption in nature and the absolute, as well as platonic and unrequited love in German philosophy and literature.

Philosophers and authors interested in the nature of love, which may not have been mentioned in this article are Jane Austen, Stendhal, Schopenhauer, George Meredith, Proust, D. H. Lawrence, Freud, Sartre, de Beauvoir, Hemingway, Henry Miller, Deleuze, Alan Soble and Ayn Rand.

In literature

In the following excerpt, from William Shakespeare's Romeo and Juliet, Romeo, in saying "all combined, save what thou must combine By holy marriage" implies that it is not marriage with Juliet that he seeks but simply to be joined with her romantically. "I pray That thou consent to marry us" implies that the marriage means the removal of the social obstacle between the two opposing families, not that marriage is sought by Romeo with Juliet for any other particular reason, as adding to their love or giving it any more meaning.

"Then plainly know my heart's dear love is set On the fair daughter of rich Capulet: As mine on hers, so hers is set on mine; And all combined, save what thou must combine By holy marriage: when and where and how We met, we woo'd and made exchange of vow, I'll tell thee as we pass; but this I pray, That thou consent to marry us to-day." --Romeo and Juliet, Act II, Scene II

Shakespeare and Søren Kierkegaard share a similar viewpoint that marriage and romance are not harmoniously in tune with each other. In Shakespeare's Measure for Measure, for example, "...there has not been, nor is there at this point, any display of affection between Isabella and the Duke, if by affection we mean something concerned with sexual attraction. The two at the end of the play love each other as they love virtue."[16] Isabella needs love, and she may reject marriage with the Duke because he seeks to beget an heir with her for her virtues, and she is not happy with the limited kind of love that implies.

Shakespeare argues that marriage, because of its purity, simply cannot incorporate romance. The extramarital nature of romance is also clarified by John Updike in his novel Gertrude and Claudius, as well as by Hamlet. This same supposition of romance is also found in the film Braveheart or rather apparent in the example of Isabella of France's life.

Romance raises questions of emotivism (or in a more pejorative sense, nihilism) such as whether spiritual attraction, of the world, might not actually rise above or distinguish itself from that of the body or aesthetic sensibility.

While Buddha taught a philosophy of compassion and love, still in his philosophy of anatman or non-self spiritual appearances are of a piece with the world and essentially empty. The contradiction between compassion and anatman seems to be a part of Buddhism. In that case a seemingly negative insight can result in very different overall views, for example if one compares Buddha and Shakespeare with Friedrich Nietzsche.

Kierkegaard also addressed these ideas in works such as Either/Or and Stages on Life's Way.[17]

Psychology

Many theorists attempt to analyze the process of romantic love.

Helen Fisher

Anthropologist Helen Fisher, in her book “Why We Love,” [18] uses brain scans to show that love is the product of a chemical reaction in the brain. Norepinephrine and dopamine, among other chemicals, are responsible for excitement and bliss in humans as well as non-human animals.

Fisher concludes that these reactions have a genetic basis, and therefore love is a natural drive as powerful as hunger.

John Townsend

In his book “What Women Want, What Men Want,” [19], anthropologist John Townsend takes the genetic basis of love one step further by identifying how the sexes are different in their predispositions.

Townsend's compilation of various research projects concludes that men are susceptible to youth and beauty, whereas women are susceptible to status and security. These differences are part of a natural selection process where males seek many healthy women of childbearing age which will mother offspring, whereas women seek men who are willing and able to take care of them and their children.

Karen Horney

Other researchers have focused on opposing forces in human love.

Psychologist Karen Horney, M.D., in her article “The Problem of the Monogamous Ideal,” [20] indicates that the overestimation of love leads to disillusionment; the desire to possess the partner results in the partner wanting to escape; and the taboos against sex result in non-fulfillment. Disillusionment plus the desire to escape plus non-fulfillment result in a secret hostility, which causes the other partner to feel alienated. Secret hostility in one and secret alienation in the other cause the partners to secretly hate each other. This secret hate often leads one or the other or both to seek love objects outside the marriage or relationship.

Harold Bessell

Psychologist Harold Bessell, Ph.D, in his book “The Love Test,” [21] reconciles the opposing forces noted by the above researchers and shows that there are two factors that determine the quality of a relationship.

Bessell proposes that people are drawn together by a force which he calls “romantic attraction,” which is a combination of genetic and cultural factors. This force may be weak or strong and may be felt to different degrees by each of the two love partners. The other factor is “emotional maturity,” which is the degree to which a person is capable of providing good treatment in a love relationship. It can thus be said that an immature person is more likely to overestimate love, become disillusioned, and have an affair whereas a mature person is more likely to see the relationship in realistic terms and act constructively to work out problems.

Lisa M. Diamond

Romantic love in the abstract sense of the term, is traditionally referred to as involving a mix of emotional and sexual desire for another as a person. However, Lisa M. Diamond, a University of Utah psychology professor, proposes that sexual desire and romantic love are functionally independent[22] and that romantic love is not intrinsically oriented to same-gender or other-gender partners. She also proposes that the links between love and desire are bidirectional as opposed to unilateral. Furthermore, Diamond does not state that one's sex has priority over another sex (a male or female) in romantic love because her theory suggests it is as possible for someone who is homosexual to fall in love with someone of the opposite gender as for someone who is heterosexual to fall in love with someone of the same gender.[23]

University research

Research by the University of Pavia suggests that romantic love lasts for about a year, and then it is replaced by a more stable form of love called companionate love.[24] In companionate love, changes occur from the early stage of love to when the relationship becomes more established and romantic feelings seem to end. However research by the Stony Brook University in New York suggests that some couples keep romantic feelings alive for much longer.[25]

Value

Even though there often appears to be traces of romance and love being intertwined in various cultures and societies throughout history, Gary Zukav, best selling author of Seat of the Soul and Soul Stories, views romantic love as being an illusion, stating that the concept of romantic love can never be truly fulfilling. He states that "Romance is your desire to make yourself complete through another person rather than through your own inner work.", thus isolating the idea of romance from the concept of "true love." His argument is that "real love" is more beneficial than romantic involvement alone.[citation needed]

Romantic love may then be a sexual love that attempts to transcend needs driven by physical appearances, lust, or material and social gain. This transcending ultimately implies not just that personality is more essential and a view that might appear without much regard to character. Rather, romance tends to strive to see, or suppose it can see, personality as attractive in a fundamentally higher sense.[citation needed]

In religion

In some religions, all forms of love and art may be regarded as indirectly seeking God - therefore adding to a relationship with God - whereas at the same time, such lesser objects of love are sometimes regarded as distinct from God and an obstacle in the path of spirituality.

Many theologians and philosophers debate this religious notion especially in continental philosophy, existentialism, as well as in analytic philosophy - in views such as emotivism.[26]

Things lesser than personality, however, as well as the practical aspects of personality, always play a role in romance's arousal and justification.

Tragedy and other social issues

The "tragic" contradiction between romance and society is most forcibly portrayed in literature, in Tolstoy's Anna Karenina, in Flaubert's Madame Bovary, and William Shakespeare's Romeo and Juliet. The female protagonists in such stories are driven to suicide as if dying for a cause of freedom from various oppressions of marriage.

Even after sexual revolutions, on the other hand, to the extent that it does not lead to procreation (or child-rearing, as it also might exist in same-sex marriage), romance remains peripheral though it may have virtues in the relief of stress, as a source of inspiration or adventure, or in development and the strengthening of certain social relations. It is difficult to imagine the tragic heroines, however, as having such practical considerations in mind.

Romance can also be tragic in its conflict with society. The Tolstoy family focuses on the romantic limitations of marriage, and Anna Karenina prefers death to being married to her fiancée. Furthermore, in the speech about marriage that is given in Kierkegaard's Either/Or, Kierkegaard attempts to show that it is because marriage is lacking in passion fundamentally, that the nature of marriage, unlike romance, is explainable by a man who has experience of neither marriage nor love.

Reciprocity of the sexes appears in the ancient world primarily in myth where it is in fact often the subject of tragedy, for example in the myths of Theseus and Atalanta. Noteworthy female freedom or power was an exception rather than the rule, though this is a matter of speculation and debate.[27]

At the same time Christianity has had another effect on romance, by asserting the spirituality of marriage.[28]

Common associated practices

A Vietnamese romantic kiss

Common practices of romance may include:

See also

References

  1. ^ Cambridge Advanced Learner's Dictionary
  2. ^ AskOxford: romance
  3. ^ Power and Sexual Fear in Primitive Societies Margrit Eichler Journal of Marriage and the Family, Vol. 37, No. 4, Special Section: Macrosociology of the Family (Nov., 1975), pp. 917-926.
  4. ^ Lévi-Strauss pioneered the scientific study of the betrothal of cross cousins in such societies, as a way of solving such technical problems as the avunculate and the incest taboo (Introducing Lévi-Strauss), p. 22-35.
  5. ^ Middle Ages.com - Courtly Love
  6. ^ Courly Love and the origins of romance
  7. ^ A History of Women: Silences of the Middle Ages
  8. ^ The Art of Courtly Love by Andreas Capellanus
  9. ^ Beethoven, however, is the case in point. He had brief relationships with only a few women, always of the nobility. His one actual engagement was broken off mainly because of his conflicts with noble society as a group. This is evidenced in his biography, such as in Maynard Solomon's account.
  10. ^ Romance In Marriage: Perspectives, Pitfalls, and Principles, by Jason S. Carroll http://ce.byu.edu/cw/cwfamily/archives/2003/Carroll.Jason.pdf
  11. ^ Symposium 189d ff.
  12. ^ In works such as A Theatre of Envy and Things Hidden Since the Foundation of The World, Girard presents this mostly original theory, though finding a major precedent in Shakespeare on the structure of rivalry, claiming that it - rather than Freud's theory of the primal horde - is the origin of religion, ethics, and all aspects of sexual relations.
  13. ^ The Missing Mother: The Oedipal Rivalries of René Girard. Toril Moi, Diacritics Vol. 12, No. 2, Cherchez la Femme Feminist Critique/Feminine Text (Summer, 1982), pp. 21-31
  14. ^ A contemporary irony toward romance is perhaps the expression "throwing game" or simply game. In Marxism the romantic might be considered an example of alienation.
  15. ^ Essays and Aphorisms
  16. ^ The Marriage of Duke Vincentio and Isabella Norman Nathan Shakespeare Quarterly > Vol. 7, No. 1 (Winter, 1956), pp. 43-45
  17. ^ "In the first place, I find it comical that all men are in love and want to be in love, and yet one never can get any illumination upon the question what the lovable, i.e., the proper object of love, really is." (Stages p. 48). Nietzsche, while he might answer negatively to the platonic theory of love as having a transcendent object, being a naturalist, was more interested intellectually in marriage than in romance, as evinced by the many aphorisms on marriage in Human All Too Human. In any case, Nietzsche is often taken as diametrically opposed to Kierkegaard, of whom there is often supposed mention in Thus Spake Zarathustra alongside Leo Tolstoy. (Shakespeare raises a similar criticism about the meaning of love in Measure for Measure, and Love's Labors Lost is often considered Shakespeare's encomium on love.
  18. ^ Helen Fisher, 2004, “Why We Love” Henry Holt and Company LLC, 175 Fifth Ave. New York, NY 10010, ISBN 0-8050-7796-0
  19. ^ John Townsend, 1998, “What Women Want, What Men Want” Oxford University Press, United Kingdom ISBN 9780195114881
  20. ^ Karen Horney, 1967, “Feminine Psychology,” W.W. Norton & Company, Inc., New, York, NY ISBN 0-3933-1080-9
  21. ^ Harold Bessell, 1984 “The Love Test,” Warner Books, 666 Fifth Avenue, New York, NY 10103, ISBN 0-446-32582-1
  22. ^ Lisa M. Diamond (2004). "Emerging Perspectives On Distinctions Between Romantic Love and Sexual Desire". Current Directions in Psychological Science 13 (3): 116–119. doi:10.1111/j.0963-7214.2004.00287.x. http://www.psych.utah.edu/people/faculty/diamond/Publications/Emerging%20Perspectives.pdf. 
  23. ^ Lisa Diamond (2003). "What does Sexual Orientation Orient? A Biobehavioral Model Distinguishing Romantic Love and Sexual Desire". Psychological Review 110 (1): 173–192. doi:10.1037/0033-295X.110.1.173. http://www.psych.utah.edu/people/faculty/diamond/Publications/What%20does%20Sexual%20Orientation%20Orient.pdf. 
  24. ^ http://news.bbc.co.uk/2/hi/health/4478040.stm
  25. ^ http://www.cnn.com/2009/HEALTH/01/04/true.love.found/index.html
  26. ^ After the emotivist turn in philosophy, in other words, there was a pressure to reduce moral judgment to some kind of aesthetic judgment. Romantic love moves beyond bodily things on a certain assumption. In other words, any palpable aspect of the person can be cynically chalked up to appearance. What is assumed is not merely that personality is of value in a more profound sense than the body. (This is a truism easy to defend given the obvious fact of the mind as the most complicated aspect of the person and where he or she is encountered in the most distinctive and compelling way). Rather, the critical assumption is that the personality is attractive in a fundamentally different sense from the body as well. This, then is the question of spirituality in romance, taking into account many religious, philosophical and historical views. For example, in realizing that romantic love can never be inherently spiritual, one supposedly passes to a higher spiritual plane, beyond the worldly, which Buddhism may answer with the notion of anatman.
  27. ^ Cf. Hegel's Philosophy of History, or womenintheancientworld.com.
  28. ^ Catechism of the Catholic Church

Further reading

  • Kierkegaard, Søren. Stages on Life's Way. Transl. Walter Lowrie, D.D. Princeton: Princeton University Press, 1940.
  • Lévi-Strauss, Claude. Structural Anthropology. London: Allen Lane, 1968; New York: Penguin Books, 1994. Structural Anthropology. (volume 2) London: Allen Lane, 1977; New York: Peregrine Books 1976.
  • Nietzsche, Friedrich. Human, All Too Human. Transl. R.J. Hollingdale. Cambridge: Cambridge University, 2nd Edition, 1996.
  • Wiseman, Boris. Introducing Lévi-Strauss. New York: Totem Books, 1998.
  • Denis de Rougemont, Love in the Western World. Pantheon Books, 1956.
  • Francesco Alberoni, Falling in love, New York, Random House, 1983.
  • Brad Hayden, "falling in love" Canada, Random place, 2007 Made possible by Cora-lee Reid.
  • de Munck, Victor, and Andrey Korotayev. Sexual Equality and Romantic Love: A Reanalysis of Rosenblatt's Study on the Function of Romantic Love // Cross-Cultural Research 33 (1999): 265–277.







Got something to say? Make a comment.
Your name
Your email address
Message