Chinese and other Sinic cultures
"Ai," the traditional Chinese character for love (愛) consists of a heart (middle) inside of "accept," "feel," or "perceive," which shows a graceful emotion. It can also be interpreted as a hand offering ones heart to another hand.
Two philosophical underpinnings of love exist in the Chinese tradition, one from Confucianism which emphasized actions and duty while the other came from Mohism which championed a universal love. A core concept to Confucianism is Ren ("benevolent love", 仁), which focuses on duty, action and attitude in a relationship rather than love itself. In Confucianism, one displays benevolent love by performing actions such as filial piety from children, kindness from parent, loyalty to the king and so forth.
The concept of Ai (愛) was developed by the Chinese philosopher Mozi in the 4th century BC in reaction to Confucianism's benevolent love. Mozi tried to replace what he considered to be the long-entrenched Chinese over-attachment to family and clan structures with the concept of "universal love" (jiān'ài, 兼愛). In this, he argued directly against Confucians who believed that it was natural and correct for people to care about different people in different degrees. Mozi, by contrast, believed people in principle should care for all people equally. Mohism stressed that rather than adopting different attitudes towards different people, love should be unconditional and offered to everyone without regard to reciprocation, not just to friends, family and other Confucian relations. Later in Chinese Buddhism, the term Ai (愛) was adopted to refer to a passionate caring love and was considered a fundamental desire. In Buddhism, Ai was seen as capable of being either selfish or selfless, the latter being a key element towards enlightenment.
In contemporary Chinese, Ai (愛) is often used as the equivalent of the Western concept of love. Ai is used as both a verb (e.g. wo ai ni 我愛你, or "I love you") and a noun (such as aiqing 愛情, or "romantic love"). However, due to the influence of Confucian Ren, the phrase ‘Wo ai ni’ (I love you) carries with it a very specific sense of responsibility, commitment and loyalty. Instead of frequently saying "I love you" as in some Western societies, the Chinese are more likely to express feelings of affection in a more casual way. Consequently, "I like you" (Wo xihuan ni, 我喜欢你) is a more common way of expressing affection in Chinese; it is more playful and less serious. This is also true in Japanese (suki da, 好きだ). The Chinese are also more likely to say "I love you" in English or other foreign languages than they would in their mother tongue.
Japanese
In Japanese Buddhism, ai (愛) is passionate caring love, and a fundamental desire. It can develop towards either selfishness or selflessness and enlightenment. Amae (甘え), a Japanese word meaning "indulgent dependence," is part of the child-rearing culture of Japan. Japanese mothers are expected to hug and indulge their children, and children are expected to reward their mothers by clinging and serving. Some sociologists have suggested that Japanese social interactions in later life are modeled on the mother-child amae.
Ancient Greek
Greek distinguishes several different senses in which the word "love" is used. For example, Ancient Greek has the words philia, eros, agape, storge, and xenia. However, with Greek (as with many other languages), it has been historically difficult to separate the meanings of these words totally. At the same time, the Ancient Greek text of the Bible has examples of the verb agapo having the same meaning as phileo.
Agape (ἀγάπη agápē) means love in modern-day Greek. The term s'agapo means I love you in Greek. The word agapo is the verb I love. It generally refers to a "pure," ideal type of love, rather than the physical attraction suggested by eros. However, there are some examples of agape used to mean the same as eros. It has also been translated as "love of the soul."
Eros (ἔρως érōs) (from the Greek deity Eros) is passionate love, with sensual desire and longing. The Greek word erota means in love. Plato refined his own definition. Although eros is initially felt for a person, with contemplation it becomes an appreciation of the beauty within that person, or even becomes appreciation of beauty itself. Eros helps the soul recall knowledge of beauty and contributes to an understanding of spiritual truth. Lovers and philosophers are all inspired to seek truth by eros. Some translations list it as "love of the body."
Philia (φιλία philía), a dispassionate virtuous love, was a concept developed by Aristotle. It includes loyalty to friends, family, and community, and requires virtue, equality, and familiarity. Philia is motivated by practical reasons; one or both of the parties benefit from the relationship. It can also mean "love of the mind."
Storge (στοργή storgē) is natural affection, like that felt by parents for offspring.
Xenia (ξενία xenía), hospitality, was an extremely important practice in Ancient Greece. It was an almost ritualized friendship formed between a host and his guest, who could previously have been strangers. The host fed and provided quarters for the guest, who was expected to repay only with gratitude. The importance of this can be seen throughout Greek mythology—in particular, Homer's Iliad and Odyssey.
Turkish (Shaman & Islamic)
In Turkish, the word "love" comes up with several meanings. A person can love a god, a person, parents, or family. But that person can "love" just one person from the opposite sex, which they call the word "aşk." Aşk is a feeling for to love, or being "in love" (Aşık), as it still is in Turkish today. The Turks used this word just for their loves in a romantic or sexual sense. If a Turk says that he is in love (Aşık) with somebody, it is not a love that a person can feel for his or her parents; it is just for one person, and it indicates a huge infatuation. The word is also common for Turkic languages, such as Azerbaijani (eşq) and Kazakh (ғашық).
Ancient Roman (Latin)
The Latin language has several different verbs corresponding to the English word "love." Amāre is the basic word for to love, as it still is in Italian today. The Romans used it both in an affectionate sense as well as in a romantic or sexual sense. From this verb come amans—a lover, amator, "professional lover," often with the accessory notion of lechery—and amica, "girlfriend" in the English sense, often as well being applied euphemistically to a prostitute. The corresponding noun is amor (the significance of this term for the Romans is well illustrated in the fact, that the name of the City, Rome—in Latin: Roma—can be viewed as an anagram for amor, which was used as the secret name of the City in wide circles in ancient times),[18] which is also used in the plural form to indicate love affairs or sexual adventures. This same root also produces amicus—"friend"—and amicitia, "friendship" (often based to mutual advantage, and corresponding sometimes more closely to "indebtedness" or "influence"). Cicero wrote a treatise called On Friendship (de Amicitia), which discusses the notion at some length. Ovid wrote a guide to dating called Ars Amatoria (The Art of Love), which addresses, in depth, everything from extramarital affairs to overprotective parents.
Complicating the picture somewhat, Latin sometimes uses amāre where English would simply say to like. This notion, however, is much more generally expressed in Latin by placere or delectāre, which are used more colloquially, the latter used frequently in the love poetry of Catullus. Diligere often has the notion "to be affectionate for," "to esteem," and rarely if ever is used for romantic love. This word would be appropriate to describe the friendship of two men. The corresponding noun diligentia, however, has the meaning of "diligence" or "carefulness," and has little semantic overlap with the verb. Observare is a synonym for diligere; despite the cognate with English, this verb and its corresponding noun, observantia, often denote "esteem" or "affection." Caritas is used in Latin translations of the Christian Bible to mean "charitable love"; this meaning, however, is not found in Classical pagan Roman literature. As it arises from a conflation with a Greek word, there is no corresponding verb.
Religious views
Judaism
In Hebrew, Ahava is the most commonly used term for both interpersonal love and love of God. Judaism employs a wide definition of love, both among people and between man and the Deity. Regarding the former, the Torah states, "Love your neighbor like yourself" (Leviticus 19:18). As for the latter, one is commanded to love God "with all your heart, with all your soul and with all your might" (Deuteronomy 6:5), taken by the Mishnah (a central text of the Jewish oral law) to refer to good deeds, willingness to sacrifice one's life rather than commit certain serious transgressions, willingness to sacrifice all of one's possessions, and being grateful to the Lord despite adversity (tractate Berachoth 9:5). Rabbinic literature differs as to how this love can be developed, e.g., by contemplating divine deeds or witnessing the marvels of nature. As for love between marital partners, this is deemed an essential ingredient to life: "See life with the wife you love" (Ecclesiastes 9:9). The biblical book Song of Solomon is considered a romantically phrased metaphor of love between God and his people, but in its plain reading, reads like a love song. The 20th-century Rabbi Eliyahu Eliezer Dessler is frequently quoted as defining love from the Jewish point of view as "giving without expecting to take" (from his Michtav me-Eliyahu, Vol. 1).
Christianity
The Christian understanding is that love comes from God. The love of man and woman—eros in Greek—and the unselfish love of others (agape), are often contrasted as "ascending" and "descending" love, respectively, but are ultimately the same thing.
There are several Greek words for "love" that are regularly referred to in Christian circles.
· Agape: In the New Testament, agapē is charitable, selfless, altruistic, and unconditional. It is parental love, seen as creating goodness in the world; it is the way God is seen to love humanity, and it is seen as the kind of love that Christians aspire to have for one another.
· Phileo: Also used in the New Testament, phileo is a human response to something that is found to be delightful. Also known as "brotherly love."
· Two other words for love in the Greek language, eros (sexual love) and storge (child-to-parent love), were never used in the New Testament.
Christians believe that to Love God with all your heart, mind, and strength and Love your neighbor as yourself are the two most important things in life (the greatest commandment of the Jewish Torah, according to Jesus; cf. Gospel of Mark chapter 12, verses 28–34). Saint Augustine summarized this when he wrote "Love God, and do as thou wilt."
Christian theologians see God as the source of love, which is mirrored in humans and their own loving relationships. Influential Christian theologian C.S. Lewis wrote a book called The Four Loves. Benedict XVI wrote his first encyclical on "God is love". He said that a human being, created in the image of God, who is love, is able to practice love; to give himself to God and others (agape) and by receiving and experiencing God's love in contemplation (eros). This life of love, according to him, is the life of the saints such as Teresa of Calcutta and the Blessed Virgin Mary and is the direction Christians take when they believe that God loves them.
In Christianity the practical definition of love is best summarised by St. Thomas Aquinas, who defined love as "to will the good of another," or to desire for another to succeed. This is the explanation of the Christian need to love others, including their enemies. As Thomas Aquinas explains, Christian love is motivated by the need to see others succeed in life, to be good people.
Islam and Arab
In a sense, love does encompass the Islamic view of life as universal brotherhood that applies to all who hold the faith. There are no direct references stating that God is love, but amongst the 99 names of God (Allah), there is the name Al-Wadud, or "the Loving One," which is found in Surah 11:90 as well as Surah 85:14. It refers to God as being "full of loving kindness." All who hold the faith have God's love, but to what degree or effort he has pleased God depends on the individual itself.
Ishq, or divine love, is the emphasis of Sufism. Sufis believe that love is a projection of the essence of God to the universe. God desires to recognize beauty, and as if one looks at a mirror to see oneself, God "looks" at itself within the dynamics of nature. Since everything is a reflection of God, the school of Sufism practices to see the beauty inside the apparently ugly. Sufism is often referred to as the religion of love. God in Sufism is referred to in three main terms, which are the Lover, Loved, and Beloved, with the last of these terms being often seen in Sufi poetry. A common viewpoint of Sufism is that through love, humankind can get back to its inherent purity and grace. The saints of Sufism are infamous for being "drunk" due to their love of God; hence, the constant reference to wine in Sufi poetry and music.
Eastern religions
Buddhism
In Buddhism, Kāma is sensuous, sexual love. It is an obstacle on the path to enlightenment, since it is selfish. Karuṇā is compassion and mercy, which reduces the suffering of others. It is complementary to wisdom and is necessary for enlightenment. Adveṣa and mettā are benevolent love. This love is unconditional and requires considerable self-acceptance. This is quite different from ordinary love, which is usually about attachment and sex and which rarely occurs without self-interest. Instead, in Buddhism it refers to detachment and unselfish interest in others' welfare.
The Bodhisattva ideal in Mahayana Buddhism involves the complete renunciation of oneself in order to take on the burden of a suffering world. The strongest motivation one has in order to take the path of the Bodhisattva is the idea of salvation within unselfish, altruistic love for all sentient beings.
Hinduism
In Hinduism, kāma is pleasurable, sexual love, personified by the god Kamadeva. For many Hindu schools, it is the third end (artha) in life. Kamadeva is often pictured holding a bow of sugar cane and an arrow of flowers; he may ride upon a great parrot. He is usually accompanied by his consort Rati and his companion Vasanta, lord of the spring season. Stone images of Kamadeva and Rati can be seen on the door of the Chennakeshava temple at Belur, in Karnataka, India. Maara is another name for kāma.
In contrast to kāma, prema – or prem – refers to elevated love. Karuna is compassion and mercy, which impels one to help reduce the suffering of others. Bhakti is a Sanskrit term, meaning "loving devotion to the supreme God." A person who practices bhakti is called a bhakta. Hindu writers, theologians, and philosophers have distinguished nine forms of bhakti, which can be found in the Bhagavata Purana and works by Tulsidas. The philosophical work Narada Bhakti Sutras, written by an unknown author (presumed to be Narada), distinguishes eleven forms of love.
Puppy Love
Puppy love (also known as a crush or calf love even "kitten love") is an informal term for feelings of love between young people during childhood and adolescence, so-called for its resemblance to the adoring, worshipful affection that may be felt by a puppy. The term is often used in a derogatory fashion, describing emotions which are shallow and transient in comparison to other forms of love such as romantic love.
The term can also be used to describe the fondness of a child for an adult. For example, students being attracted to their teachers, their friends' parents, or children to older celebrities, could be considered puppy love.
Limerence
Limerence is a cognitive and emotional state of being infatuated or obsessed with another person, typically experienced involuntarily and characterized by a strong desire for reciprocation of one's feelings but not primarily for a sexual relationship (although it can further intensify the situation). The term was coined by psychologist Dorothy Tennov to describe the ultimate, near-obsessive form of romantic love. Limerence is sometimes also referred to as infatuation, or is colloquially known as a crush, but in reality it is something much different. In common speech, infatuation includes aspects of immaturity and extrapolation from insufficient information, and is usually short-lived.
The concept is an attempt at a scientific study into the nature of romantic love. Limerence can often be what is meant when one expresses having intense feelings of attachment and preoccupations with the love object. It can be experienced as intense joy or as extreme despair, depending on whether the feelings are reciprocated.
According to Tennov, there are at least two types of love: limerence, what she calls "loving attachment", and "loving affection," the bond that exists between an individual and his or her parents and children.
Limerence is characterized by intrusive thinking and pronounced sensitivity to external events that reflect the disposition of the limerent object towards the individual. Basically, it is the state of being completely carried away by unreasoned passion or love; addictive love. Usually, one is inspired with an intense passion or admiration for someone. Limerence can be difficult to understand for those who have never experienced it, and it is thus often dismissed by nonlimerents as ridiculous fantasy or a construct of romantic fiction.
Origins
The concept of limerence first originated in Tennov's research in the mid-1960s. She interviewed over 500 people on the topic of love. Tennov coined the term "limerence" in 1977, publishing it in her 1979 book "Love and Limerence: The Experience of Being in Love".
Tennov differentiates between limerence and other emotions by asserting that love involves concern for the other person's welfare and feeling. While limerence does not require it, those concerns may certainly be incorporated.
Affection and fondness exist only as a disposition towards another person, irrespective of whether those feelings are reciprocated, whereas limerence deeply desires return, but it remains unaltered whether it's returned or not. Physical contact with the object is neither essential nor sufficient to an individual experiencing limerence, unlike one experiencing sexual attraction.
A "crush" is often used to associate with children or teenagers who have a physical attraction.
Intrusive thinking
During the height of limerence, thoughts of the limerent object (or person) are at once persistent, involuntary and intrusive. Limerence is first and foremost a condition of cognitive obsession. All events, associations, stimuli, and experiences return thoughts to the limerent object with unnerving consistency.
The constant thoughts about the limerent object define all other experiences. If a certain thought has no previous connection with the limerent object, immediately one is made. Limerent fantasy is unsatisfactory unless rooted in reality, because the fantasizer may want the fantasy to seem realistic and somewhat possible.
Fantasies that are concerned with far-fetched ideas are usually dropped by the fantasizer. Sometimes it is retrospective; actual events are replayed from memory with great vividness. This form predominates when what is viewed as evidence of possible reciprocation can be re-experienced (a kind of selective or revisionist history).
Otherwise, the long fantasy is anticipatory; it begins in the everyday world and climaxes at the attainment of the limerent goal. A limerent fantasy can also involve an unusual, often tragic, event.
The long fantasies form bridges between the limerent's ordinary life and that intensely desired ecstatic moment. The duration and complexity of a fantasy depend on the availability of time and freedom from distractions. The bliss of the imagined moment of consummation is greater when events imagined to precede it are possible.
In fact they often represent grave departures from the probable. Not always is it entirely pleasant, and when rejection seems likely the thoughts focus on despair, sometimes to the point of suicide. The pleasantness or unpleasantness of the state seems almost unrelated to the intensity of the reaction.
Although the direction of feeling, i.e. happy versus unhappy, shifts rapidly, the intensity of intrusive and involuntary thinking alters less rapidly, and alters only in response to an accumulation of experiences with the particular limerent object.
Fantasies are occasionally dreamed by the one experiencing limerence. Dreams give out strong emotion and happiness when experienced, but often end with despair when the subject awakens. Dreams can reawaken strong feelings toward the limerent object after the feelings have declined.
Fear of rejection
Along with the emphasis on positive qualities perceived in the limerent object, and preoccupation with the hope for return of feelings, there is a fear that limerence will be met by the very opposite of reciprocation: rejection. Considerable self-doubt and uncertainty is experienced and it causes pain, but also enhances desire to a certain extent.
However in most cases, this is what helps to eventually destroy the limerence if a suitably long period of time has passed without reciprocation.
Limerent fear of rejection is usually confined to shyness in the presence of the limerent object, but it can also spread to situations involving other potential limerent objects, though generally it does not affect other spheres of life.
Although it appears that limerence blossoms under some forms of adversity, extreme caution and shyness may prevent a relationship from occurring, even when both parties are interested. This results from a fear of exposing one's undesirable characteristics to the limerent object.
Physical effects
The physiological correlations of limerence are heart palpitations, trembling, pallor, flushing, pupil dilation and general weakness. Awkwardness, stuttering, shyness, confusion predominate at the behavioral level, dizziness, Syncope (Fainting/Passing out), Illness (Sickness, dizziness, headaches, etc.), and loss of appetite.
There is apprehension, nervousness, and anxiety due to terrible worry that any action may bring about disaster. Many of the commonly associated physiological reactions are the result of the limerent fear. Some people however may find that these effects come most strongly either immediately at or some time after contact with the object of limerence, and this is accompanied with an acute feeling of ecstasy or despair, depending on the turn of events beforehand.
The super-sensitivity that is heightened by fear of rejection can get in the way of interpreting the limerent object's body language and lead to inaction and wasted opportunities. Body signals may be emitted that confuse and interfere with attaining the limerent object.
A condition of sustained alertness, a heightening of awareness and an enormous fund of energy to deploy in pursuit of the limerent aim is developed. The sensation of limerence is felt in the midpoint of the chest, bottom of the throat, guts, or in some cases in the abdominal region. This can be interpreted as ecstasy at times of mutuality, but its presence is most noticeable during despair at times of rejection.
Limerent reaction
The limerent reaction is a composite reaction; that is, it actually describes a unique series of reactions. These reactions occur only where misperceptions meet adversity in the context of a romance. Perhaps because of this unique specificity, limerent reactions can be uniquely quantified and predicted according to the schema described below.
Involvement increases if obstacles are externally imposed or if the limerent object’s feelings are doubted. Only if the limerent object were to be revealed as highly undesirable might limerence subside. The presence of some degree of doubt causes the intensity of the feelings to rise further. The stage is reached at which the reaction is virtually impossible to dislodge.
This adversity may be superficial or deep, internal or external, so that an individual may generate deep adversity where none exists. Also "romance," as it were, need not be present in any genuine way for a limerent reaction to proceed.
The course of limerence results in a more intrusive thinking pattern. This thinking pattern is an expectant and often joyous period with the initial focusing on the limerent object’s admirable qualities; crystallization. Then, under appropriate conditions of hope and uncertainty, the limerence intensifies further.
With evidence of reciprocation (real or imagined) from the limerent object, a state of extreme pleasure, even euphoria, is enjoyed. Thoughts are mainly occupied with considering and reconsidering what is attractive in the limerent object, replaying whatever events may have thus far transpired with the limerent object, and appreciating personal qualities perceived as possibly having sparked interest in the limerent object.
At peak crystallization, almost all waking thoughts revolve around the limerent object. After this peak, the feelings eventually decline.
Fantasies are preferred to virtually any other activity with the exception of activities that are believed to help obtain the limerent object, and activities that involve actually being in the presence of the limerent object. The motivation to attain a "relationship" continues to intensify so long as a proper mix of hope and uncertainty exist.
Tennov estimates, based on both questionnaire and interview data, that the average limerent reaction duration, from the moment of initiation until a feeling of neutrality is reached, is approximately three years. The extremes may be as brief as a few weeks or as long as several decades. When limerence is brief, maximum intensity may not have been attained.
Limerence generally lasts about four months, but further studies on unrequited limerence have suggested longer durations.
Platonic love
Platonic love is a chaste and strong type of love that is non-sexual. The term "platonic love" can also be referred to as a secret love or an unrequited love.
The term amor platonicus was coined as early as the 15th century by the Florentine scholar Marsilio Ficino. Platonic love in this original sense of the term is examined in Plato's dialogue the Symposium, which has as its topic the subject of love or Eros generally. Of particular importance there are the ideas attributed to the prophetess Diotima, which present love as a means of ascent to contemplation of the divine. For Diotima, and for Plato generally, the most correct use of love of other human beings is to direct one's mind to love of divinity. In short, with genuine platonic love, the beautiful or lovely other person inspires the mind and the soul and directs one's attention to spiritual things. One proceeds from recognition of the beauty of another to appreciation of beauty as it exists apart from any individual, to consideration of divinity, the source of beauty, to love of divinity. The spiritual ideas of platonic love—as well as the fundamental spiritual emphasis of all of Plato's writings—have been de-emphasized over the last two centuries.
The English term dates back as far as Sir William Davenant's Platonic Lovers (1636). It is derived from the concept in Plato's Symposium of the love of the idea of good which lies at the root of all virtue and truth. For a brief period, Platonic love was a fashionable subject at the English royal court, especially in the circle around Queen Henrietta Maria, the wife of King Charles I. Platonic love was the theme of some of the courtly masques performed in the Caroline era—though the fashion soon waned under pressures of social and political
Love sickness
Love sickness is a non-medical term used to describe mental and physical symptoms associated with falling in love.
Historically, love sickness has been viewed as a short-lived mental illness brought on by the intense changes associated with love. Avicenna, a Persian polymath, viewed obsession as the principal symptom and cause of love sickness. This diagnosis has been out of favor since the humoral model was abandoned, and since the advent of modern scientific psychiatry.
Symptoms
A 2005 article by Frank Tallis suggested love sickness be taken more seriously by professionals.
Love sickness only occurs when a person has fallen in love, not when a crush emerges. However it may develop into love.
Some of the symptom clusters shared with love sickness include:
· mania or hypomania – abnormally elevated mood, inflated self esteem, extravagant gift giving
· depression – tearfulness, insomnia, loss of concentration
· anorexia - lack of appetite
· stress - high blood pressure, pain in chest and heart, acute insomnia; sometimes brought on by a "crush"
· obsessive-compulsive disorder – preoccupation and hoarding valueless but superstitiously resonant items
· psychologically created physical symptoms, such as upset stomach, change in appetite, insomnia, dizziness, and confusion.
More substantively, the estimated serotonin levels of people falling in love were observed to drop to levels found in patients with OCD. Brain scan investigations of individuals who professed to be "truly, madly, deeply" in love showed activity in several structures in common with in the neuroanatomy of obsessive-compulsive disorder (OCD), for example the anterior cingulate cortex and caudate nucleus.
Unrequited love
Unrequited love is love that is not openly reciprocated or understood as such, even though reciprocation is usually deeply desired. The beloved may or may not be aware of the admirer's deep affections. The Merriam Webster Online Dictionary defines unrequited as "not reciprocated or returned in kind."
As the literary selections suggest, the inability to express and fulfill emotional needs may lead to feelings such as depression, low self-esteem, anxiety and rapid mood swings between depression and euphoria. A universal feeling, by some estimates affecting 98% of all people during their lifetimes, unrequited love has naturally been a frequent subject in popular culture.
The object of unrequited love is often a friend or acquaintance, someone regularly encountered in the workplace, during the course of work or other activities involving large groups of people. This creates an awkward situation in which the admirer has difficulty in expressing his/her true feelings, as a romantic relationship may be inconsistent with the existing association; revelation of the lover's feelings might invite rejection, cause embarrassment or might end all access to the beloved.
In terms of the feelings of the hopeful one, it could be said that they undergo about the same amount of pain as does someone who is going through the breakup of a romantic relationship without ever having had the benefit of being in that relationship. On the other hand, some research suggests that the object of unrequited affection experiences a variety of negative emotions, including anxiety, frustration and guilt.[2]
Unrequited love has long been depicted as noble, an unselfish and stoic willingness to accept suffering, though contemporary western culture may give greater weight to practical, goal-oriented and self-assertive behavior. Literary and artistic depictions of unrequited love may depend on assumptions of social distance which have less relevance in democratic societies with relatively high social mobility, or less rigid codes of sexual fidelity. Nonetheless, the literary record suggests a degree of euphoria in the limerence associated with unrequited love, which has the advantage as well of carrying none of the responsibilities of mutual relationships.
Moreover, while it is not identical with puppy love, it can be associated with the underconfidence and emotional immaturity of extreme youth, as illustrated by its prominence as a theme in the work of Charles Schulz; his Peanuts character Charlie Brown suffers from unrequited love for the Little Red-Haired Girl, as does Peppermint Patty for Charlie Brown, Lucy van Pelt for Schroeder, Sally Brown for Linus van Pelt, and Linus for his teacher, Miss Othmar (and later a girl in his class, Lydia). Charlie Brown famously notes in one strip: "Nothing takes the taste out of peanut butter quite like unrequited love." According to Aron, Aron and Allen, "incidence of unreciprocated love [is] greatest for those whose self-reported attachment style was anxious/ambivalent."
Love-shyness
Love-shyness, a specific type of severe chronic shyness that impairs or prevents intimate relationships, is a degree of inhibition and reticence with potential partners that is sufficiently severe to preclude participation in courtship, marriage and family roles. According to this definition, love-shy people find it difficult if not impossible to be assertive in informal situations involving potential romantic or sexual partners. For example, a heterosexual love-shy man will have trouble initiating conversations with women because of strong feelings of social anxiety.
Some psychologists believe that love-shyness can exist without the presence of other phobias or anxiety disorders, like social phobia or social anxiety disorder—that it can be focused only on issues related to intimacy and not be related to other problems. Others believe that, regardless of whether love-shyness is tied to other social anxiety problems, it nevertheless develops its own unique issues that must be attended to in order to effect the fullest recovery for the afflicted individual; that, regardless of the causes, the long-term course of a love-shy person's life is profoundly affected in unique ways, because of the unique and paramount importance of personal intimacy in one's life, thereby setting love-shyness apart from other phobias and requiring special therapeutic attention and support.
Love-shyness may be a stand-alone phobia (independent of other phobias), or may also be a subset of social anxiety disorder, also sometimes called social phobia. Some psychologists also hold that avoidant personality disorder can be an underlying cause of intimacy avoidance or love-shyness. Some also refer to love-shyness as erotophobia although erotophobia is also seen by some as being a much more narrowly-defined problem than love-shyness (tied only to sex and not having the broader spectrum of love-shyness, which is seen as being more multi-dimensional). Others would define erotophobia as one type of love-shyness. In some cases, another specific phobia, body dysmorphic disorder (a phobia of being seen as physically unattractive) may also be an underlying cause of love-shyness.
The term "love-shyness" was originally coined by psychologist Brian G. Gilmartin, who estimated that love-shyness afflicts approximately 1.5% of American males and will prevent about 1.7 million U.S. males from ever marrying or experiencing intimate sexual contact with women. Gilmartin also conducted research studies and formulated treatment and prevention protocols for love-shyness.
Polyamory
Polyamory (from Greek πολύ poly, meaning many or several] and Latin amor [love]) is the practice, desire, or acceptance of having more than one intimate relationship at a time with the knowledge and consent of everyone involved.
Polyamory, often abbreviated to poly, is sometimes described as consensual, ethical, or responsible non-monogamy. The word is occasionally used more broadly to refer to any sexual or romantic relationships that are not sexually exclusive, though there is disagreement on how broadly it applies; an emphasis on ethics, honesty, and transparency all around is widely regarded as the crucial defining characteristic.
"Polyamorous" can refer to the nature of a relationship at a given time, or be used as a description of a philosophy or relationship orientation (much like gender orientation), rather than a person's actual relationship status at a given moment. It is an umbrella term that covers various forms of multiple relationships; polyamorous arrangements are varied, reflecting the choices and philosophies of the individuals involved.
Polyamory differs from polygamy meaning to have multiple spouses. Traditional polygamy is usually patriarchal and polygynous and may be practiced in accordance with religious beliefs and there are also traditional polyandrous societies which may be matriarchal. Polyamory, on the other hand, is a different outlook grounded in such concepts as gender equality, self-determination, free choice for all involved, mutual trust, equal respect among partners, the intrinsic value of love, cuckolding, and other mostly secular ideals. As of July 2009, there were estimated to be more than 500,000 polyamorous relationships in the United States.
The defining characteristic of polyamory is belief in the possibility of, and value of, multiple romantic loving relationships carried out "with the knowledge and consent of all partners concerned." What distinguishes polyamory from traditional forms of non-monogamy (i.e. "cheating") is an ideology that openness, goodwill, intense communication, and ethical behavior should prevail among all the parties involved. Powerful intimate bonding among three or more persons may occur. Some consider polyamory to be, at its root, the generalization of romantic couple-love beyond two people into something larger and more fundamental.
People who identify as polyamorous typically reject the view that sexual and relational exclusivity are necessary for deep, committed long-term loving relationships. Those who are open to, or emotionally suited for, a polyamorous lifestyle may be single or in monogamous relationships, but are often involved in multiple long term relationships such as a triad, quad, or intimate network.
In practice, polyamorous relationships are highly varied and individualized. Ideally they are built upon values of trust, loyalty, negotiation, and compersion, as well as rejection of jealousy, possessiveness, and restrictive cultural standards. Such relationships are often more fluid than the traditional "dating-and-marriage" model of long-term relationships, and the participants in a polyamorous relationship may not have preconceptions as to its duration. However, there are polyamorous relationships that last many years and some decades.
Sex is not necessarily a primary focus in polyamorous relationships. Polyamorous relationships commonly consist of groups of more than two people seeking to build a long-term future together on mutually agreeable grounds, with sex as only one aspect of their relationship.