Early Relationships, Pathologies of Attachment, and the Capacity to Love

Psychologists often characterize the infant’s attachment to her primary caregiver as love. Philosophical accounts of love, however, tend to speak against this possibility. Love is typically thought to require sophisticated cognitive capacities that infants do not possess. Nevertheless, there are important similarities between the infant-primary caregiver bond and mature love, and the former is commonly thought to play an important role in one’s capacity for the latter. In this work, I examine the relationship between the infant-primary caregiver bond and love. I argue that while these very early attachments do not represent genuine love, a fuller understanding of them can inform extant philosophical views of love

Is it Better to Love Better Things?

It seems better to love virtue than vice, pleasure than pain, good than evil. Perhaps it's also better to love virtuous people than vicious people. But at the same time, it's repugnant to suggest that a mother should love her smarter, more athletic, better looking son than his dim, clumsy, ordinary brother. My task is to help sort out the conflicting intuitions about what we should love. In particular, I want to address a problem for the no-reasons view, the theory that love cannot be rationally justified. Since it seems better to love good people rather than evil villains, it appears that there are indeed reasons for (or, at least, against) love. Is it coherent to talk this way and deny that love can be justified? I think so and will explain how

Romantic Love and Knowledge: Refuting the Claim of Egoism

Romantic love and its predecessor eros have both been characterized as forms of egoistic love. Part of this claim is concerned specifically with the relation between love and knowledge. Real love, it is claimed, is prior to knowledge and is not motivated by it. Romantic love and eros according to this view are egoistic in that they are motivated by a desire for knowledge. Agapic love characterized by bestowal represents a true form of love unmotivated by selfish desires. I argue that such an emphasis on bestowal at the expense of knowledge or appraisal of the beloved is problematic. The knowledge dimension of romantic love, rather than contributing to selfishness, can be a means of freeing us from egoism when we understand identity in its relational or social form

Love, Reasons, and Desire

This essay defends subjectivism about reasons of love. These are the normative reasons we have to treat those we love especially well, such as the reasons we have to treat our close friends or life partners better than strangers. Subjectivism about reasons of love is the view that every reason of love a person has is correctly explained by her desires. I formulate a version of subjectivism about reasons of love and defend it against three objections that have been made to this kind of view. Firstly, it has been argued that the phenomenology of our focus when we have reasons of love does not fit with subjectivism about those reasons. Secondly, it has been argued that the phenomenology of our motivations when we have reasons of love does not fit with subjectivism about those reasons. Thirdly, it has been argued that subjectivism about reasons of love has deeply counterintuitive implications about what our reasons of love are. I argue that none of these objections succeeds

(The Varieties of) Love in Contemporary Anglophone Philosophy

This chapter assesses theories of the nature of personal love in Anglophone philosophy from the last two decades, sketching a case for pluralism. After rejecting arationalist views as failing to accommodate cases in which love is irrational, and contemporary quality views as giving love the wrong kind of reason, it argues that other theories only account for different subsets of what a complete theory of love should explain. It therefore concludes that while love always consists in valuing someone as a particular individual, there are multiple ways of doing this, corresponding to multiple kinds of love

00. Introduction

One of the most wonderful aspects of the job of university professor is that one’s occupation is based on an area of personal expertise that shapes one’s Being. So it is with Richard C. “Dick” Richards, who, amongst other areas of specialization, is a philosopher of love. Richard’s Being is one deeply entrenched in love. There is, of course, the romantic love he long shared with his recently passed wife Marty, but there is also the love of many, many students and colleagues, both in and beyond the department at California State Polytechnic University at Pomona, and undeniably his love for poetry, humor, and the philosophy to which he dedicated so many years. Most of all, though, is (as cliché as this sounds), his love of life. Few people so embody the virtues they discuss, living so vitally and thereby affecting the lives of so many who come in contact with them, even briefly, that this love is shared by so many. This volume is intended as a testament to that love given and now redirected back toward Richard C. Richards. [excerpt

Brotherly Love in Twelfth Night

Shakespeare’s Twelfth Night draws an intriguing contrast between brotherly love and romantic love. Through the relationships of Sebastian-Antonio and Viola-Orsino, the playwright illustrates these two types of love in the lives these characters, showing that the two distinct types of love may conflict or harmonize, depending on the situation. An analysis of these two relationships provides insight into the tension between the two types of love in the play. The comparison of the motives, characteristics, expectations, and transience of the four characters’ amicable relationships illustrates the benefits and shortcomings of amity

Invideo et Amo: on Envying the Beloved

Can we love and envy the same person at the same time? There is an overwhelming, cross-cultural and cross-disciplinary, consensus that love and envy are deeply incompatible. In this paper, I challenge this consensus, and focus in particular on the normative thesis that true love should be void of envy proper. I first propose an indirect argument. Because love and envy thrive in the same psychological conditions, it is not unlikely to feel envy toward the beloved. If we want ideals that do not go against our psychological propensities, then we should not aim for a love that is wholly void of envy. I then propose a direct argument, in defense of two positive ideals. I argue that a certain kind of envy—emulative envy—can be beneficial to the loving relationship; in turn, a certain kind of love—wise love— which accepts the presence of envy, can be beneficial to our lives. Thus, that love and envy are so linked in our psychology is not something that we should merely tolerate, but wholeheartedly embrace

The Law of Love

The Bible is clear that to love God involves seeking to be obedient to God. Being God’s people involves seeking to make wise decisions about the way in which God wants us to live. Jesus commands his followers to love God and our neighbours. In working out what that means, followers of Jesus need to take into account what God has revealed in the Torah about what it means to love him and to love another, as fulfilled, interpreted and modelled by Jesus. The Holy Spirit is given to us to enable us to grow in love. In order to make wise decisions we need to have internalised God’s law and to meditate on it with the help of the Spirit. In heaven, doing what God wants will be second nature. Till then, reflection on God’s law is an indispensable part of discerning what it means in practice to love God and to love our neighbour