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Love, marriage, baby. Michelle Parise bought into the dream. But one day, her husband drops The Bomb and she's suddenly alone. Michelle documents from falling in love to the fallout of infidelity and everything messy in between, finally finding life and hope in the aftermath.

In recent years academic scholarship and the public imagination has focused on the love lives (or lack thereof) of black women. In response and reaction to the recent so-called black love epidemic I interrogate claims about black women's failure at love and critique the ways that black women are often blamed for their cultural positionality. Framing my personal story with Toni Morrison's fictional character Pecola Breedlove, I discuss the role of sexism and colorism in the context of heterosexual love narratives. I use autoethnography, references to popular culture, and interdisciplinary scholarship to discuss my personal journey of identity, identification, and transformation as an unmarried dark-skinned woman.

Saudi wedding photographer Tasneem Alsultan was curious about what happened to love and marriage after the big day. Alsultan, herself a divorcee, began to share (with their permission) the stories of the women whose weddings she photographed. As part of her project Saudi Love Stories, she has followed a widow, a happily married couple, and an exuberant single businesswoman.

We discuss "love" as a rhetorical strategy in the Swedish gay press, 1969–86, in relation to shifting meanings of sex and love. During this period, meanings of homosexual subjectivity were rapidly changing at several societal levels. New ideals of openness and monogamous love became more dominant and tended to exclude expressions of sexual practices based primarily on pleasure. Using the analytical terms unconditioned versus conditioned, we discern a shifting relative strength between discursive constructions of unconditioned sex/sex conditioned on love, and love for love's sake/love conditioned on coupledom.

Virtually all political theory & ethical systems presuppose the primacy of human beings. Abstract human beings have rights, privileges, legal standing, & -- it is said -- claims to our sympathy. Many political debates, therefore, center on questions of where these lines are to be drawn. But many humans do not behave this way. People, for example, may expend far more love, time, money, & energy on their pets' well-being than on abstract humans. If the choice is between an operation to safe their dog's life, or saving a human life through the United Nations, for example, most will choose the former, even if put in such stark terms. This essay argues that people's love for their dogs transcends the human/animal barrier, that this love overturns assumptions about the role of abstraction in our lives, & that such attunement can understood only via new formulations of the roles of ethics & philosophy. [Reprinted by permission of Sage Publications Inc., copyright 2004.]

Three claims about love and justice cannot be simultaneously true and therefore entail a paradox: (1) Love is a matter of justice. (2) There cannot be a duty to love. (3) All matters of justice are matters of duty. The first claim is more controversial. To defend it, I show why the extent to which we enjoy the good of love is relevant to distributive justice. To defend (2) I explain the empirical, conceptual and axiological arguments in its favour. Although (3) is the most generally endorsed claim of the three, I conclude we should reject it in order to avoid the paradox. ; This project has received funding from the Ramon y Cajal Programme from the Spanish Government and from the European Research Council (ERC) under the European Union's Horizon 2020 Research and Innovation programme (Grant Agreement Number: 648610).

The nurturing that produces love, care, and solidarity constitutes a discrete social system of affective relations. Affective relations are not social derivatives, subordinate to economic, political, or cultural relations in matters of social justice. Rather, they are productive, materialist human relations that constitute people mentally, emotionally, physically, and socially. As love laboring is highly gendered, and is a form of work that is both inalienable and noncommodifiable, affective relations are therefore sites of political import for social justice. We argue that it is impossible to have gender justice without relational justice in loving and caring. Moreover, if love is to thrive as a valued social practice, public policies need to be directed by norms of love, care, and solidarity rather than norms of capital accumulation. To promote equality in the affective domains of loving and caring, we argue for a four‐dimensional rather than a three‐dimensional model of social justice as proposed by Nancy Fraser (2008). Such a model would align relational justice, especially in love laboring, with the equalization of resources, respect, and representation.

A review article on a book by Niklas Luhmann, Love as Passion (Cambridge: Polity, 1986 [see listing in IRPS No. 59]). This book analyzes contemporary "love as passion" through its historical stages of courtly love, amour (love) passion, & romantic love. It is argued that, for Luhmann, modern forms of love are not evidence of a period of decadence, but rather, mark the birth of functional societies from stratified societies. This emergence has occurred in conjunction with the growing symbolically generalizable media of communication. Luhmann posits that the main factor in the development of love as passion occurred as a result of the late seventeenth-century code of amour passion. It is argued that Luhmann's position is problematic due to evolutionary & culturological bias. Also, it is suggested that the book "seems to have brought to an end the period of work on the re-invention of the sociology of knowledge.". 2 References. D. Dennis

"This book is a history of love and the challenge love offers to the laws and customs of its times and places, as told through poetry from the Song of Songs to John Milton's Paradise Lost. It is also an account of the critical reception afforded to such literature, and the ways in which criticism has attempted to stifle this challenge. Bryson and Movsesian argue that the poetry they explore celebrates and reinvents the love the troubadour poets of the eleventh and twelfth centuries called fin'amor: love as an end in itself, mutual and freely chosen even in the face of social, religious, or political retribution. Neither eros nor agape, neither exclusively of the body, nor solely of the spirit, this love is a middle path. Alongside this tradition has grown a critical movement that employs a 'hermeneutics of suspicion', in Paul Ricoeur's phrase, to claim that passionate love poetry is not what it seems, and should be properly understood as worship of God, subordination to Empire, or an entanglement with the structures of language itself – in short, the very things it resists. The book engages with some of the seminal literature of the Western canon, including the Bible, the poetry of Ovid, and works by English authors such as William Shakespeare and John Donne, and with criticism that stretches from the earliest readings of the Song of Songs to contemporary academic literature. Lively and enjoyable in its style, it attempts to restore a sense of pleasure to the reading of poetry, and to puncture critical insistence that literature must be outwitted. It will be of value to professional, graduate, and advanced undergraduate scholars of literature, and to the educated general reader interested in treatments of love in poetry throughout history."

"Inspiring essays on love shared by men, women, and young people from all walks of life In the 1950's, Edward R. Murrow's radio program, This I Believe, gave voice to the feelings and treasured beliefs of Americans around the country. Fifty years later, the popular update of the series, which now continues on Bob Edwards Weekend on public radio, explores the beliefs that people hold dear today. This book brings together essays on love from ordinary people far and wide whose sentiments and stories will surprise, inspire, and move you. Includes extraordinary essays written by "ordinary" Americans on love in its many manifestations-from romantic love and love of family to love of place and love of animals Paints a compelling portrait of the diverse range of beliefs and experiences related to what is perhaps the most powerful and complex of human emotions-love Based on the popular This I Believe® radio series and thisibelieve.org Web site By turns funny and profound, yet always engaging, This I Believe: On Love is a perfect gift to give or to keep."--

The contemporary American philosopher David Velleman recently noted, "Love is a moral emotion precisely in the sense that its spirit is closely akin to that of morality." Although their kindred spirits are manifest, it is the tension between love and morality that at first glance is striking. Love seems to be supremely personal, unique to one individual and directed at another for highly contingent and possibly mysterious reasons. Even if Kantian or Utilitarian fantasies of objective morality are dismissed, the common alternatives that put emphasis on community values or obligation to the Other are still distant from an affect directed at a concrete individual. Not even Nietzschean or Foucauldian ethics of self-creation seem to share a kindred spirit with love. Love has an anomic quality, it seems to reside in a different register than any project of imposing a regimen on oneself. Perhaps Velleman's observation of the similarities between love and morality sounds plausible just because it represents a slightly veiled secularization of elementary Christian ethics: from the maxim "love thy neighbor" to its theorization by Augustine through Aquinas through Niebuhr. Perhaps Velleman has not taken a sufficient dosage of Nietzschean medicine to recognize a "love ethic" as the ethic of the weak, instituted by slave revolt and then disguised and naturalized. Adapted from the source document.

Iranians are increasingly tuning in to the new wave of 'revolutionary' pop that combines state-of-the-art production techniques and western melodies with traditional Iranian elements and lyrics about divine love

bell hooks was a tour-de-force in feminist studies and cultural studies, two disciplines that are seemingly separate from criminal justice and criminology. That distance is what first illuminated for me a critical need, an emptiness in how to connect and understand community and scholarship as a Black woman researching race, gender, and "justice." Love, according to hooks, is a source of transformation for individuals and for society. It is that same principal of love and transformation that should be necessary for criminologists who purport to study inequalities and the criminal legal system yet is often absent. Love is also necessary to inspire evolution of academics and of scholarship.

Intro -- Low-Fat Love Stories -- PRAISE FOR LOW-FAT LOVE STORIES -- TABLE OF CONTENTS -- Preface -- Acknowledgements -- Chapter 1: Introduction -- Popular Culture -- The Interviews and Method -- Reading this Book -- References -- Chapter 2: Leala -- Light My Own Fire -- Chapter 3: Addison -- Duality -- Chapter 4: Valerie -- The Emotional Contortionist -- Chapter 5: Jane -- Pretty -- Chapter 6: Tiffany -- Sex Drive -- Chapter 7: Sherry -- Drowning -- Chapter 8: Sara -- Tug-of-War -- Chapter 9: Keisha -- Hush -- Chapter 10: Eleanor and Mary -- Mirror Mirror -- Chapter 11: Emma -- Toxic Soulmates -- Chapter 12: Kayla -- Pieces of Myself -- Chapter 13: Rachel -- Irreparable Damage -- Chapter 14: Yael -- Potato Chips -- Chapter 15: Kate -- Everyone Settles -- Chapter 16: Crystal -- Strong and Loveable -- Chapter 17: Marni -- Breathe -- Further Engagement -- Appendix A: A Conversation about the Method Used in This Book -- Appendix B: The Interview Guides -- About the Authors.