Introduction 1. Woman's Place in Man's Life Cycle 2. Images of Relationship 3. Concepts of Self and Morality 4. Crisis and Transition 5. Women's Rights and Women's Judgment 6. Visions of Maturity References Index of Study Participants General Index

In a Different Voice. Psychological Theory and Women’s Development. Cambridge, MA (Harvard University Press) 1982.

1. Contracting In. 2. Patriarchal Confusions. 3. Contract, the Individual and Slavery. 4. Genesis, Fathers and the Political Liberty of Sons. 5. Wives, Slaves and Wage-Slaves. 6. Feminism and the Marriage Contract. 7. What's Wrong with Prostitution?

The Sexual Contract

Caring; A Feminine Approach To Ethics and Moral Education

List of figures and tables Acknowledgments Prologue Part I. Theory and Function: 1. The structure of emotions 2. Intuitive and empirical approaches to understanding 3. Rationality and emotions 4. Mutual plans and social emotions Part II. Conflict and Unpredictability: 5. Plans and emotions in fictional narrative 6. Stress and distress 7. Freud's cognitive psychology of intention: the case of Dora Part III. Enjoyment and Creativity: 8. Happiness 9. Putting emotions into words Epilogue Notes References Author index Subject index.

Best-Laid Schemes: A Psychology of Emotions.

Upheavals of Thought: The Intelligence of Emotions

Eva Illouz describes romantic love as the ‘‘cultural core of modernity’’; a means of measuring our self-worth, an ‘‘anchor for recognition, the perception and constitution of one’s worth . . . the central link—in the long chain of interaction rituals’’ (p. 120). The problem is, however, the search for love is littered with ‘‘a long and loud litany of moans and groans’’ (p. 3). In Why Love Hurts Illouz wants to provide a sociological explanation to this question. She argues that throughout the twentieth century romantic misery has been framed as a psychological discourse and therefore as a ‘‘disorganization’’ of the body and of the mind, attributable to a flawed and weak self. The goal of the book then is to ‘‘shift the angle of analysis’’ from ‘‘dysfunctional childhoods’’ or ‘‘insufficiently aware psyches,’’ to the way that society and culture have come to ‘‘structure modern selves and identities’’ (p. 4). Taking this approach, Illouz organizes her argument around a number of key structures to examine the causes of romantic misery in late modernity. One source of romantic pain is the contemporary marriage market (Chapter Two). Unlike marriage in other epochs and in other traditions, ours (Western capitalist societies) is a ‘‘self-regulated market of encounters’’ (p. 41) where the competition has become more intense and more generalized, and where choice is, at least outwardly, governed by subjective factors such as personal taste, physical attractiveness and personality. How well one does on the marriage market is therefore linked to how well one does on the sexual market. Both the marriage and the sexual market play out differently for men and women, and more generally disadvantage women in a number of ways. Possibly the most important of these is the way in which commitment is sought and interpreted. Marriage and family are less sought after because they are no longer sites of male control and domination (p. 75). Instead men compete and assert their status by how well they succeed in the sexual market (p. 73). As such, men want to stay in the sexual market for as long as possible. For women however, their time in the sexual market is shorter: they enter it later because of career goals and leave it earlier because of the prevalence of sexiness and other strict criteria of beauty closely tied to age, and biological factors affecting reproduction (pp. 76–78). Women are also disadvantaged in love by the way in which recognition and commitment get trumped by autonomy (Chapter Four). In modernity, autonomy is a goal for both men and women. Illouz argues however, that men, have not only ‘‘internalized’’ the discourse of autonomy, but can practice it more readily and for a longer period of time (p. 136). These differences are also played out in the phenomenon of commitment phobia (Chapter Three). While nineteenth century masculinity was defined in terms of the capacity to feel strong emotions and keep promises, the central motif of twenty-first century relationships is that Why Love Hurts: A Sociological Explanation, by Eva Illouz. Cambridge, UK: Polity Press, 2012. 293pp. $16.95 paper. ISBN: 9780745671079.

Romantic Love: Our ''Cultural Core,'' ''General Ideology'' and ''Undeclared Religion"?

Looking for Love in the Legal Discourse of Marriage

Understanding the contributions and the implications of law and emotion scholarship requires an acknowledgement of the different approaches within it. A significant part of law and emotion scholars...

Understanding Law and Emotion

Love is ever-present in the debate for the legal recognition of same-sex marriage. Its importance, however, is often underestimated. I will show in this article that much can be gained by viewing this issue through the analytical lens of romantic love. This analysis will show that romantic love is a contested idea. On the one hand it claims to embody a radical and permissive ideology that is capable of penetrating established social and cultural divides. On the other hand, however, love has been accused of replicating patriarchy, and of being ideologically heteronormative. As such, love is not necessarily the answer needed to win the legal argument for same-sex marriage – not unless we begin a process of redefining love for our times.
 They say that the world was built for twoOnly worth living if somebody is loving you1

Renata Grossi

Papers

Romantic Love: Our ''Cultural Core,'' ''General Ideology'' and ''Undeclared Religion"?

Looking for Love in the Legal Discourse of Marriage

Understanding Law and Emotion

The meaning of love in the debate for legal recognition of same-sex marriage in Australia

The Radicalism of Romantic Love : Critical Perspectives