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The Model of Love

Religious Studies 30 (4):536-537 (1994)

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  1. Spiritual Life and Relational Functioning: A Model and a Dialogue.Peter J. Verhagen & Agneta Schreurs - 2018 - Archive for the Psychology of Religion 40 (2-3):326-346.
    The purpose of this article is to contribute to the dialogue on spirituality in mental health care. Spirituality is still an uncomfortable theme in mental health care despite a burgeoning literature and research. We will introduce a conceptual model on spiritual and interpersonal relationships based on love in relatedness. The model will enable the therapist to assess the interconnectedness of spiritual and interpersonal relationships, to analyse positive or negative effects of spirituality on interpersonal functioning and vice versa, and to look (...)
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  • Søren Kierkegaard and the romantics: passion.Pia Søltoft - 2017 - International Journal of Philosophy and Theology 78 (1-2):106-120.
    ABSTRACTIn this article, the intention is twofold. To introduce and substantiate Søren Kierkegaard’s notion of love and to put this notion in relation to the Romantics. The article is divided into six sections. I first offer a brief description of Kierkegaard’s view on the Romantics, his affections and his disagreements. Secondly, I will introduce Kierkegaard’s own notion of love that rest partly on Plato’s view on eros as passion, partly on the biblical definitions of love in 1 John and Matthew. (...)
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  • Morality, goodness and love: A rhetoric for resource management.Craig Millar & Hong-Key Yoon - 2000 - Ethics, Place and Environment 3 (2):155 – 172.
    Resource development takes place through the transformation of social institutions. The moral dimension is of crucial importance in the evolution of associated management regimes. More than just a code of ethics, moralities are predicated on what is understood to be 'the good'. Recognition of the good requires a rhetoric beyond those of power and interest. This paper proposes a rhetoric of love. Within this conception of morality, the management of human relationships becomes understood as an unfolding cycle of choice among (...)
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  • The Unity of Eros and Agape.Kyle Hubbard - 2011 - Essays in Philosophy 12 (1):130-146.
    This essay evaluates Jean-Luc Marion’s claim in The Erotic Phenomenon that eros and agape are “two names selected among an infinity of others in order to think and to say the one love” (221). I will defend his attempt to unite agape and eros against Jacques Derrida’s claim that we must love without any desire for reciprocity. Additionally, I will indicate what implications Marion’s account of love has for a discussion of love and its reasons. Marion correctly identifies the paradox (...)
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  • Lying in business: insights from Hannah Arendt's 'Lying in Politics'.Piet Eenkhoorn & Johan J. Graafland - 2011 - Business Ethics, the Environment and Responsibility 20 (4):359-374.
    The political philosopher Hannah Arendt develops several arguments regarding why truthfulness cannot be counted among the political virtues. This article shows that similar arguments apply to lying in business. Based on Hannah Arendt's theory, we distinguish five reasons why lying is a structural temptation to businessmen: business is about action to change the world and therefore businessmen need the capacity to deny current reality; commerce requires successful image-making and liars have the advantage to come up with plausible stories; business communication (...)
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  • An Analysis of Motahhari and Brümmer’s Response to the Issue of God’s Mediation and Benevolence.Um Hani Jarrahi & Reza Akbari - 2019 - Journal of Philosophical Theological Research 20 (78):6-22.
    The teaching of mediation in Islamic tradition refers to a person requesting forgiveness of another and in the Christian tradition apart from forgiveness includes the bestowal of goodness to another as well. Motahhari and Brümmer consider the acceptance of mediation to be faced with the problem of superiority of the mediator’s mercy as compared to God’s mercy and the limitedness of God’s benevolence. Motahhari believes the answer to this problem to be in the attention to the hierarchy in the world’s (...)
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