Lisa Sowle Cahill takes up the methodological issue of how substantive religious perspectives can be communicated in a pluralistic society. Cahill sees public discourse about bioethics as embodying a commitment to dialogue among traditions, religious and nonreligious, that have common concerns.
This concept analysis examines how the concept of intimacy has been defined in the scholarly literature in order to determine what characteristics or necessary conditions exist that differentiate this phenomenon from all other phenomena. The objective of this concept analysis is to derive a theoretical definition of intimacy that can then be used to operationalize the concept for research.
A survey was administered to assess the differences between friends and romantics regarding the experience and expression of jealousy. The first hypothesis predicted that the perceived appropriateness of the expression of jealousy would be greater in romantic relationships than in friendships. Therefore, the second hypothesis predicted that the expression of jealousy would be greater in romantic relationships than in friendships. Third, it was expected that the intensity of jealousy would be a stronger predictor of expression for romantics than for friends.
Erotomania is the delusional belief that one is passionately loved by another. These persons often go to great lengths to approach their object of desire, often necessitating the attention of the law. We have reviewed a forensic sample to select subjects who meet criteria for the diagnosis of erotomania. Case histories from all of the case files of the Threat Management Unit of the Los Angeles Police Department were reviewed to compare erotomanic subjects with those who were suffering from other disorders.
Does a non-ecumenical journal on Christian bioethics make sense? Taking issue with Stanley Hauerwas' critique of Ramsey, the author argues (1) interdenominational exchange should not be construed as contest, and (2) the attempt on the part of Christians to address secular issues in secular terms should not be mistrusted or viewed as a contamination hazard. Instead (1) an awareness of human limits should render adherents of different traditions willing to learn from each other and (2) one should see in the love-of-neighbor principle an obligation to serve the world.
Orthodox bioethics is distinctive in how it reflects on issues in bioethics. This distinctiveness is found in the relationship of spirituality and liturgy to ethics. Eber's essay, however, treats the distinctiveness as absolute uniqueness. In so focusing on the incommensurability of Orthodox bioethics Eber fails to tell his reader what Orthodox bioethics is about. Furthermore, his description of Western Christian ethics is seriously inaccurate.
Within the different cultural epochs there exist different concepts of what is to be meant by 'love', 'marriage', 'human communication'. Maybe we are presently in the process of a paradigmatic change. However certain basic laws within human relations will always persist, such as: erotics, attraction, strive to social security, necessity to combine positive and negative within longer lasting human relations etc. Above all there is a great individual variability. There exist no one-way solutions.
The effect of relationship length on the perceived appropriateness and intensity of the experience and expression of romantic jealousy among American students was explored. Linear increases in perceived appropriateness and intensity of jealousy were predicted. The results largely supported the hypotheses, with jealousy experience, expression, and perceived appropriateness of jealousy expression increasing over time. However, the perceived appropriateness of jealousy experience did not vary significantly across relationship lengths.
Being a Christian involves metaphysical, epistemological, and social commitments that set Christians at variance with the dominant secular culture. Because Christianity is not syncretical, but proclaims the unique truth of its revelations, Christians will inevitably be placed in some degree of conflict with secular health care institutions.
In this study, 605 subjects were asked about romantic love and marriage. Married people differentiated themselves from single people with stable partners and divorced people with new partners by more frequently living together with their great love, more reciprocity in that love, and less disappointments in love relationships prior to the current relationship; but they also described themselves as less happy and satisfied than the single and divorced respondents, particularly with regard to tenderness, sex, and conversation with their partners.