Masarik et al .  completed a longitudinal study to investigate the genetic variation of 5 genes, namely the serotonin transporter gene (5-HTT), Ankyrin re- peat and kinase domain containing 1 gene/dopamine receptor D2 gene (ANKK1/ DRD2), dopamine receptor D4 gene (DRD4), DAT gene and catechol-O-me- thyltransferase (COMT) gene, in predicting the altitude to romantic partners af- ter mature with parenting hostility (negative emotion) and positive engagement (positive emotion) experience in adolescence. Participants were interviewed in two separate times, first at adolescence and second at adult 16 years later when they had romantic partners. The hostility and positive engagement between par- ticipants and parents were rated at the first interview, and between participants and their partners at the second interview. The results showed that the ANKK1/ DRD2 and DAT polymorphism independently predict a continuity of hostility from parenting to partner, whereas the DRD4 polymorphism of positive en- gagement (Table 1). These results suggest genetic background displays a key role in human response to environmental stress. The DRD2 and DAT deal with neg- ative emotion whereas DRD4 positive emotion to cope with future romantic partners. Negative emotion, like hostility, may be harmful for romantic love or relationship.
the investigation that contemporary college students have a positive attitude towards campus love, and they have a strong autonomy in the issue of love. The mate selection criteria are still influenced by tradition and can better handle the relationship between love and school. The ability of resisting frustration is strong, and there are also problems such as multiple love motives, neglect of love ethics, weak sense of sexual protection and high consumption of love. Huang Shushu obtained a survey of 90 "post" college students: the total score of romantic relationship was significantly negatively correlated with ordinary trust, and the total score of romance was significantly positively correlated with special trust. Special trust has a significant positive predictive effect on romantic relationships; ordinary trust has a significant negative predictive effect on romantic relationships.
ABSTRACT: The aim of this study is to identify the emergence of dating phenomenon, love affair and their relationship with social anxiety amongst the students in secondary schools. Two hundred and forty students were chosen from eight different schools in Johor Bahru district for this study. The cluster on cluster sampling technique was applied and questionnaires on dating, love affair, sex and social anxiety for adolescents were used in this study. The alpha croncbach for both items are 0.7207 and 0.9690 accordingly. The results from the study have shown that the students perceptions towards love affair and social anxiety problem are at moderate levels while the most dominant love style among the students is ‘pragmatic love style’. There are significant differences between students who involve in dating in relation to races and standard of living, sex in relation to gender and love affair in relation to races. On the other hand, there are no significant differences among the other factors being studied such as sex and social anxiety in relation to races and in between love affair, dating, sex and social anxiety in relation to the location of their hometown.
The saturated phenomena of Christ being at once God and man holds in tension the paradox of manifestness and concealment or revelation and hiddenness, which may indeed reveal different dimensions of Jesus’ humanity, yet at the same time could only be understood and resolved as functions within the Trinitarian economy. In other words, his humanness relativity does not appear to oppress or violate the simultaneous absoluteness of his divinity. In his witness to the Father, he has also had the Father’s witness to him, “the Father and the Son are one” (Jn. 10:30) and “whoever sees the Son, sees the Father” (Jn. 14:9); Yet, John surprises the readers with a constant sense of contradiction which pervades the whole of the Gospel, the Father is greater than the Son (Jn. 14:8). Although the Son has the same power as the Father, he can do nothing on his own, but only what he sees the Father doing (Jn. 5:19, 30). In another place John affirms that knowledge of the Father could only be experienced by a personal relationship with Jesus. To know Jesus is to know the Father, to see Jesus is to see the Father. In other words, Jesus Christ, the eternal Word of the Father, the Word who took flesh in order to witness, represent and be in the flesh, the grace and truth of God, ”If you know me, you will know my Father also. From now on, you do know him and have seen him”(Jn. 14:7). In John’s vivid language, God is made known, revealed, experienced and related personally in and through the incarnate Son as no one can come to the Father except through me (Jn. 14:6). Through Christ, God reconciles us to himself …. (II Cor. 5:18). It is in this unique relationship and out of willing obedience that the Son was able to reveal the Father’s love for the world. Balthasar further explains that just as one does with human presence and identity, the identity of Jesus is often taken for granted or distorted for Logos and Wisdom both describe divine activity:
This chapter explores the love-hate relationship of some hosts with Airbnb. The Airbnb Host Forum in Tasmania (Australia) serves as the case study. The hosts who participate in this forum are passionate about their involvement on Airbnb, and advocate for it and its deregulation in their home state. But their passion goes well beyond vocally advocating for peer-to-peer accommodation networks. Like tiger salamanders, these hosts will turn on the facilitators of the online platform and attack them just as quickly as they will support them. This chapter explores this love-hate relationship and asks why hosts bite the hand that feeds them.
Although the growing interests in brand love, little agreement exists as to what brand love actually is (Albert, Merunka, & Valette-Florence, 2008). For example, one of the main discussions is whether brand love falls in the bidirectional or in the unidirectional category. According to Pang, Keh, and Peng (2009), brands cannot love back or initiate relationships and therefore it seems a unidirectional relationship instead of a bidirectional relationship such as between parents, friends, or with your pet. Albert et al. (2008) support this by arguing that love for brands can never be of the same intensity than love for persons. On the other hand, from a consumer perspective, it might be possible that people perceive brand love as such an intense loverelationship that is comparable to interpersonal love. In other words, the strength and intensity of consumers’ love for brands have to be considered as an individual variable and can be influenced by several personal characteristics.
Moving past the image Dangerously In Love portrays, it is important to evaluate a few of Beyoncé’s lyrics and song choices. The album begins with the ever-so-popular anthem “Crazy In Love,” which features Beyoncé’s then friend Jay-Z. At this point, Beyoncé was in her early twenties, a time when women typically begin dating and finding love. “Crazy In Love” suggests that there may have been a man in her life that she was falling in love with. Lines such as “’Cuz I know I don’t understand, just how your love can do what no one else can,” exemplify that the seemingly untouchable Beyoncé is capable of being a victim of puppy love just like the non- famous girls of her age who listened to this album (Knowles, Crazy In Love). This image she portrayed made her relatable, likeable, and clearly lovable. As mentioned before, relatability and likability contribute to the conception and manifestation of a parasocial relationship. While Beyoncé definitely had a multifaceted career at this stage of her life, it already lent itself to various routes of fans crafting a parasocial relationship with Ms. Knowles.
Results: The statistical analysis indicated that it is possible to predict marital values using attachment style and the kind of love. A negative relationship was found between the Agape love style and hierarchy marital values, and between Agape love style and cognitive autonomy marital values. Storge and Mania love styles had a positive meaningful relationship with Egalitarianism marital values, and the Mania love style, and secure attachment style were positively related to affective autonomy marital values. A negative relationship was observed between Agape love and cognitive autonomy values. In addition, a positive relationship was observed between the Pragma and Agape loving styles and secure attachment with embeddedness. The mania and Pragma love styles were positively related to the general attitude toward marriage.
There is another reason why science needs philosophy. Scientific knowledge is not technical specialism cut off from the rest of human knowledge. The moment this happens would signal the forthcoming death of science. Scientific results constitute knowledge to be integrated into the broader human quest for answers about ourselves and about the universe. Philosophy helps the scientist articulate her findings in a kind of knowledge that can be shared with others who are not experts in her field; it will help her discuss with other intellectuals and contribute to the general human task of getting to know the world and ourselves better. To summarize my main argument so far: the relationship between science and philosophy may be in bad shape, and philosophy may be in bad shape, but it cannot be dead as long as we are trying to understand the universe around us. Historically, philosophy has been very influential for science, as has science been for philosophy. Any instances where philosophy had a negative effect on science in fact contribute to strengthening the relevance of philosophy and illustrate how crucial it is to think carefully about the relation between philosophy and science. Science cannot do without philosophy because there are philosophical stances implicit in the presuppositions and goals of any scientific paradigm and in how theories are connected to reality. Science needs philosophy to scrutinize those terms, presuppositions, and goals. Since the subject matters of science and philosophy are partially overlapping, formal or methodological distinctions between science and philosophy only have limited ranges of applicability and certainly do not imply independence of the two disciplines. Finally, science requires philosophy to connect its findings to the rest of human knowledge. Philosophy can act as a language connecting disciplines that are far away from each other.
Unfortunately, the honeymoon effect did not last long. A number of frictions emerged in the new relationship: it turned that the CAB did not always provide accurate signals of Member States’ fi scal performance. Neverthe- less, instead of abandoning the CAB in a rage of frus- tration, efforts were made to understand and correct the weaknesses. This outcome refl ects the awareness that reverting to a fi scal surveillance system centred on headline defi cits would not improve things. It also refl ects the understanding that some of the problems encoun- tered in the use of the CAB are probably, in the spirit of Goodhart’s law, intrinsic to any rules-based surveillance framework, rather than to the indicator itself. In this re- spect, it was understood that improving the CAB would be the way forward.
Unfortunately, the honeymoon effect did not last long. A number of frictions emerged in the new relationship: it turned that the CAB did not always provide accurate signals of Member States’ ﬁ scal performance. Neverthe- less, instead of abandoning the CAB in a rage of frus- tration, efforts were made to understand and correct the weaknesses. This outcome reﬂ ects the awareness that reverting to a ﬁ scal surveillance system centred on headline deﬁ cits would not improve things. It also reﬂ ects the understanding that some of the problems encoun- tered in the use of the CAB are probably, in the spirit of Goodhart’s law, intrinsic to any rules-based surveillance framework, rather than to the indicator itself. In this re- spect, it was understood that improving the CAB would be the way forward.
When society comprising millions of people assumes this type of relationship to be love, the terrible consequence is that the biological image of love gradually fades and is substituted by its cultural namesake. For women, e.g., an analysis of single-words descriptors of “love” revealed six distinct definitions of love, interpreted as “attraction, passion & romance”, “unconditional love”, “sex & fun”, “friendship & spirituality”, “a permanent commitment”, and “separate people, separate lives” (Watts & Stenner, 2014). Although it has been attempted for thousands of years to link sex to love, pri- marily for reasons of political and religious control by the dominant groups (Burunat, 2014a, 2014b), the reality is that sexual activity should only be understood as part of the whole love experience, but sex is not necessary either in the manifestation or in the course of love.
Through time, the clients are able to develop an attachment with the brand through the creation of a strong emotional relationship. Going from a weak level, usually these emotional attachments are presented in a strong way, triggering deeper feelings towards the brand. This allows the brand to attract an irreplaceable meaning to the consumer, causing him or her to experience anxiety if the brand ceases to exist. This remarkable passionate affection that arises from a satisfied client is known as brand love (Garg, Mukherjee, Biswas, & Kataria, 2015). Consumer’s love toward common possessions or activities has been widely recognized, but the concept of consumers presenting a “love” feeling for brands is based primarily from studies on consumer-brand relationships, delight and the specific ‘love’ concept. Although it is unknown if such feelings are perfectly comparable with the feelings that consumers have for their family or friends, the conclusion between researchers is that the feeling goes beyond that of a simple preference or liking towards the brand (Malik & Guptha, 2013).
Being young, the natural instinct to love and be loved is something that could not be avoided. Researches on youth show that poor understanding of the actual meaning of love (Salamatussadah & Nor Ba’yah 2009) made the youngsters express their desire and love-seeking nature to their partners. They place a lot of confidence and desire to love and be loved which encourage them to consummate their relationship. According to Maslow (1970), the need for love and the feeling of belongingness are both propelled by the need to be loved, admired and needed. Rubiah (2001) stated that when people are in love, they are not able to handle a healthy friendship and instead, become too obsessive, or too much influenced by their friends or loved ones. This obsession often leads to relationships that go beyond the boundaries allowed by the religion. The repercussion from this is what brings them towards committing negative behaviours and fall into the pit hole of multifarious conflicts of morale which have increasingly become commonplace in the society (Fazilah et al. 2013).
Throughout the story, there is a lot of Christ imagery associated with Romeo which is used to show how much he cares for the solidarity and sanctity of human life. In the beginning, Dr. Montague is speaking to Romeo and says that Romeo is his “only son” and that he is proud of how Romeo has grown along with the metal, “the metal is as much a part of you as flesh and bone” (Act 1). This is reminiscent of God’s relationship to Jesus, who was the only son of God and who grew in the Holy Spirit as he got older, just as Romeo grew with the metal. The only place where the metal is not integrated into Romeo is in his heart (Act 1). This mixture of man and machine allows Romeo to “see the world as a creation- as a gift from God” (“Catholic” 4) and to “appreciate the complexity and the fragility of the human ecosystem” (“Catholic” 6). Later in the story, when Romeo and Juliet get married, the light that illuminates their love also illuminates a crucifix (Act 2). This could be seen as a comparison between how Romeo and Juliet’s love conquers the hatred between their families and how Jesus’ love eventually
Lisa Leghorn’s journal excerpt revealed an even more personal glimpse into how some separatist feminists came to terms with celibacy as a viable and even necessary option. The journal captured Leghorn’s thoughts over a period of several days as she grappled with lingering expectations of romantic love. Admitting that she had continued to “hope for a joyous loverelationship,” Leghorn came to terms with the fact that her expectations meant that she was “not fundamentally happy with [herself] and [her] interactions with the world.” Though she admired women who had consciously chosen to remain single, Leghorn worried about lingering stigmas attached to singleness in her own life. At the same time, “living relatively independent of others for a while, [she’d] come to romanticize and build up” the idea of a romantic connection. Armed with the rhetoric of radical separatism and the shorn hair of a Cell 16 member, Leghorn was conscious of her changing interactions with men: “I felt incredibly proud that I was more than they were aware of; proud to be what I was rather than what others thought I was.” Thinking that her newfound pride and self-confidence would enable her to enjoy a more egalitarian relationship with a man, Leghorn was disheartened when her effort to do so failed. Noting that as soon as a new relationship became sexual it reverted to traditional sex roles, Leghorn surmised: “It’s a hell of a lot easier to talk female liberation than to live it and really deal with the implications it has for one’s own life.” 39 Her willingness to share
Thirdly, Love attitude affects well-being. Allardt (1976) indicated that having, loving, and being are our three basic needs, and love refers to need related to love affairs, kinship, and friendship. According to Freud's psychosexual theory of development, youngsters more than 11 or 12 years old have entered adolescence. The physical growth and secretion of hormone drives them to generate interest in the opposite sex with similar age (Chang, 2007). Therefore, love may take place since 11 or 12 years old, which is around senior grade in elementary school. Some assertion and studies both support that correlation exists between love attitude and well-being. For example, Lu (1998) pointed that in youth stage, love would affect well-being; Huang (2011) took college athletes as the research subject and obtained results showing that love attitude can effectively predict interpersonal well-being; Lin(2012) took vocational high school students as the research subjects and found that their loverelationship does have positive correlation with well-being.
2.2.1 Self-congruity and brand love. According to Fournier and Mick (1991) the integration of the brand into the consumers’ identity is leading to brand love. Each individual strives to create a unique identity that is based on his choices, background and past experience (Cătălin & Andreea, 2014). As mentioned earlier, brands can serve as external signals and can be used to create and confirm a unique identity. As human beings we tend to feel more loyal to what we feel connected with, attached to and love (Browlby, 1979). Fournier (1998) claims the idea that this also counts for brand. The suggestion is that brand love is greater for brands that play a significant role in shaping consumers’ behavior. This means that consumer’s love also should be bigger as they think that brands image is congruent with their self-concept. A positive relation is suggested by the study of Kressman, Sirgy, Herrman, Huber, Huber and Lee (2006), who have found a relationship between brand identification and brand relationship quality, which include love and passion. Bergvist and Bech-Larsen (2010) also showed that there is a positive relationship between identification with the brand and brand love however, the brand love measure was only made up of two items. Therefore hypothesis 1 states: