Romance (love)

The word "romance" comes from the French vernacular where initially it indicated a verse narrative. The word was originally an adverb of Latin origin, "romanicus," meaning "of the Roman style". European medieval vernacular tales, epics, and ballads generally dealt with chivalric adventure, not bringing in the concept of love until late into the seventeenth century.

The word romance developed other meanings, such as the early nineteenth century Spanish and Italian definitions of "adventurous" and "passionate," which could intimate both "love affair" and "idealistic quality."

Bernger von Horheim in the Codex Manesse (early 14th century)

Anthropologists such as Claude Lévi-Strauss show that there were complex forms of courtship in ancient as well as contemporary primitive societies. There may not be evidence, however, that members of such societies formed loving relationships distinct from their established customs in a way that would parallel modern romance.[4]

In the majority of primitive societies studied by the anthropologists, the extramarital and premarital relations between men and women were completely free. The members of the temporary couples were sexually attracted to each other more than to anyone else, but in all other respects their relationships had not demonstrated the characteristics of romantic love. In the book of Boris Shipov Theory of Romantic Love[5] the corresponding evidences of anthropologists have been collected. Lewis H. Morgan: "the passion of love was unknown among the barbarians. They are below the sentiment, which is the offspring of civilization and super added refinement of love was unknown among the barbarians."[6] Margaret Mead: "Romantic love as it occurs in our civilisation, inextricably bound up with ideas of monogamy, exclusiveness, jealousy and undeviating fidelity does not occur in Samoa."[7] Bronislaw Malinowski: "Though the social code does not favour romance, romantic elements and imaginative personal attachments are not altogether absent in Trobriand courtship and marriage."[8]

One should notice that the phenomenon which B.Malinowski calls love, actually has very little in common with the European love: "Thus there is nothing roundabout in a Trobriand wooing; nor do they seek full personal relations, with sexual possession only as a consequence. Simply and directly a meeting is asked for with the avowed intention of sexual gratification. If the invitation is accepted, the satisfaction of the boy's desire eliminates the romantic frame of mind, the craving for the unattainable and mysterious."[9] "an important point is that the pair's community of interest is limited to the sexual relation only. The couple share a bed and nothing else. ... there are no services to be mutually rendered, they have no obligation to help each other in any way..."[10]

The aborigines of Mangaia island of Polynesia, who mastered the English language, used the word "love" with a completely different meaning as compared to that which is usual for the person brought up in the European culture. Donald S.Marshall: "Mangaian informants and co-workers were quite interested in the European concept of "love." English-speaking Mangaians had previously used the term only in a physical sense of sexual desire; to say "I love you" in English to another person was tantamount to saying "I want to copulate with you." The components of affection and companionship, which may characterize the European use of the term, puzzled the Mangaians when we discussed the term."[11] "The principal findings that one can draw from an analysis of emotional components of sexual relationship feelings on Mangaia are:

1. There is no cultural connection between a willingness to copulate with a person and any feeling of affection or liking or admiration between copulating partners.
2. The degree of "passion" between two individuals in sexual relationships is not related to an emotional involvement but to degrees of instruction in, and use of, sexual techniques."[12]

Nathaniel Branden claims that by virtue of "the tribal mentality,” "in primitive cultures the idea of romantic love did not exist at all. Passionate individual attachments are evidently seen as threatening to tribal values and tribal authority."[13] Dr. Audrey Richards, an anthropologist who lived among the Bemba of Northern Rhodesia in the 1930s, once related to a group of them an English folk-fable about a young prince who climbed glass mountains, crossed chasms, and fought dragons, all to obtain the hand of a maiden he loved. The Bemba were plainly bewildered, but remained silent. Finally an old chief spoke up, voicing the feelings of all present in the simplest of questions: "Why not take another girl?" he asked.[14]

Before the 18th century, many marriages were not arranged, but rather developed out of more or less spontaneous relationships. After the 18th century, illicit relationships took on a more independent role. In bourgeois marriage, illicitness may have become more formidable and likely to cause tension.[15] In Ladies of the Leisure Class, Rutgers University professor Bonnie G. Smith depicts courtship and marriage rituals that may be viewed as oppressive to modern people. She writes "When the young women of the Nord married, they did so without illusions of love and romance. They acted within a framework of concern for the reproduction of bloodlines according to financial, professional, and sometimes political interests." Subsequent sexual revolution has lessened the conflicts arising out of liberalism, but not eliminated them.

Anthony Giddens, in The Transformation of Intimacy: Sexuality, Love and Eroticism in Modern Society, states that romantic love introduced the idea of a narrative to an individual's life, and telling a story is a root meaning of the term romance. According to Giddens, the rise of romantic love more or less coincided with the emergence of the novel. It was then that romantic love, associated with freedom and therefore the ideals of romantic love, created the ties between freedom and self-realization.[16]

David R. Shumway states that "the discourse of intimacy" emerged in the last third of the 20th century, intended to explain how marriage and other relationships worked, and making the specific case that emotional closeness is much more important than passion, with intimacy and romance coexisting.[17]

One example of the changes experienced in relationships in the early 21st century was explored by Giddens regarding homosexual relationships. According to Giddens, since homosexuals were not able to marry they were forced to pioneer more open and negotiated relationships. These kinds of relationships then permeated the heterosexual population.

La Belle Dame sans Merci 1893, by John William Waterhouse

Boris Shipov hypothesizes that "those psychological mechanisms that give rise to limerence or romantic love between a man and a woman [arise] as a product of the contradiction between sexual desire and the morality of a monogamous society, which impedes the realization of this attraction."[18]

F. Engels, in his book The Origin of the Family, Private Property and the State: "monogamy was the only known form of the family under which modern sex love could develop, it does not follow that this love developed exclusively, or even predominantly, within it as the mutual love of the spouses. The whole nature of strict monogamian marriage under male domination ruled this out."[19] Sigmund Freud stated, "It can easily be shown that the psychical value of erotic needs is reduced as soon as their satisfaction becomes easy. An obstacle is required in order to heighten libido; and where natural resistances to satisfaction have not been sufficient men have at all times erected conventional ones so as to be able to enjoy love. This is true both of individuals and of nations. In times in which there were no difficulties standing in the way of sexual satisfaction, such as perhaps during the decline of the ancient civilizations, love became worthless and life empty."[20]

The conception of romantic love was popularized in Western culture by the concept of courtly love. Chevaliers, or knights in the Middle Ages, engaged in what were usually non-physical and non-marital relationships with women of nobility whom they served. These relations were highly elaborate and ritualized in a complexity that was steeped in a framework of tradition, which stemmed from theories of etiquette derived out of chivalry as a moral code of conduct.

Courtly love and the notion of domnei were often the subjects of troubadours, and could be typically found in artistic endeavors such as lyrical narratives and poetic prose of the time. Since marriage was commonly nothing more than a formal arrangement,[21] courtly love sometimes permitted expressions of emotional closeness that may have been lacking from the union between husband and wife.[22] In terms of courtly love, "lovers" did not necessarily refer to those engaging in sexual acts, but rather, to the act of caring and to emotional intimacy.

The bond between a knight and his Lady, or the woman of typically high stature of whom he served, may have escalated psychologically but seldom ever physically.[23] For knighthood during the Middle Ages, the intrinsic importance of a code of conduct was in large part as a value system of rules codified as a guide to aid a knight in his capacity as champion of the downtrodden, but especially in his service to the Lord.

In the context of dutiful service to a woman of high social standing, ethics designated as a code were effectively established as an institution to provide a firm moral foundation by which to combat the idea that unfit attentions and affections were to ever be tolerated as "a secret game of trysts" behind closed doors. Therefore, a knight trained in the substance of "chivalry" was instructed, with especial emphasis, to serve a lady most honorably, with purity of heart and mind. To that end, he committed himself to the welfare of both Lord and Lady with unwavering discipline and devotion, while at the same time, presuming to uphold core principles set forth in the code by the religion by which he followed.[23]

Religious meditations upon the Virgin Mary were partially responsible for the development of chivalry as an ethic and lifestyle: the concept of the honor of a lady and knightly devotion to her, coupled with an obligatory respect for all women, factored prominently as central to the very identity of medieval knighthood. As knights were increasingly emulated, eventual changes were reflected in the inner-workings of feudal society. Members of the aristocracy were schooled in the principles of chivalry, which facilitated important changes in attitudes regarding the value of women.[24]

Behaviorally, a knight was to regard himself towards a lady with a transcendence of premeditated thought—his virtue ingrained within his character. A chevalier was to conduct himself always graciously, bestowing upon her the utmost courtesy and attentiveness. He was to echo shades of this to all women, regardless of class, age, or status.[25] Over time, the concept of chivalry and the notion of the courtly gentleman became synonymous with the ideal of how love and romance should exist between the sexes. Through the timeless popularization in art and literature of tales of knights and princesses, kings and queens, a formative and long standing (sub)consciousness helped to shape relationships between men and women.

De amore or The Art of Courtly Love, as it is known in English, was written in the 12th century. The text is widely misread as permissive of extramarital affairs. However, it is useful to differentiate the physical from without: romantic love as separate and apart from courtly love when interpreting such topics as: "Marriage is no real excuse for not loving", "He who is not jealous cannot love", "No one can be bound by a double love", and "When made public love rarely endures".[26]

Some believe that romantic love evolved independently in multiple cultures. For example, in an article presented by Henry Grunebaum, he argues "therapists mistakenly believe that romantic love is a phenomenon unique to Western cultures and first expressed by the troubadours of the Middle Ages."[27]

The more current and Western traditional terminology meaning "court as lover" or the general idea of "romantic love" is believed to have originated in the late nineteenth and early twentieth centuries, primarily from that of the French culture. This idea is what has spurred the connection between the words "romantic" and "lover", thus coining English phrases for romantic love such as "loving like the Romans do". The precise origins of such a connection are unknown, however. Although the word "romance" or the equivalents thereof may not have the same connotation in other cultures, the general idea of "romantic love" appears to have crossed cultures and been accepted as a concept at one point in time or another.

Greek philosophers and authors have had many theories of love. Some of these theories are presented in Plato's Symposium. Six Athenian friends, including Socrates, drink wine and each give a speech praising the deity Eros. When his turn comes, Aristophanes says in his mythical speech that sexual partners seek each other because they are descended from beings with spherical torsos, two sets of human limbs, genitalia on each side, and two faces back to back. Their three forms included the three permutations of pairs of gender (i.e. one masculine and masculine, another feminine and feminine, and the third masculine and feminine) and they were split by the gods to thwart the creatures' assault on heaven, recapitulated, according to the comic playwright, in other myths such as the Aloadae.[30]

This story is relevant to modern romance partly because of the image of reciprocity it shows between the sexes. In the final speech before Alcibiades arrives, Socrates gives his encomium of love and desire as a lack of being, namely, the being or form of beauty.

Though there are many theories of romantic love—such as that of Robert Sternberg, in which it is merely a mean combining liking and sexual desire—the major theories involve far more insight. For most of the 20th century, Freud's theory of the family drama dominated theories of romance and sexual relationships. This gave rise to a few counter-theories. Theorists like Deleuze counter Freud and Jacques Lacan by attempting to return to a more naturalistic philosophy:

René Girard argues that romantic attraction is a product of jealousy and rivalry—particularly in a triangular form.

Girard, in any case, downplays romance's individuality in favor of jealousy and the love triangle, arguing that romantic attraction arises primarily in the observed attraction between two others. A natural objection is that this is circular reasoning, but Girard means that a small measure of attraction reaches a critical point insofar as it is caught up in mimesis. Shakespeare's plays A Midsummer Night's Dream, As You Like It, and The Winter's Tale are the best known examples of competitive-induced romance.[31]

Girard's theory of mimetic desire is controversial because of its alleged sexism. This view has to some extent supplanted its predecessor, Freudian Oedipal theory. It may find some spurious support in the supposed attraction of women to aggressive men. As a technique of attraction, often combined with irony, it is sometimes advised that one feign toughness and disinterest, but it can be a trivial or crude idea to promulgate to men, and it is not given with much understanding of mimetic desire in mind. Instead, cultivating a spirit of self-sacrifice, coupled with an attitude of appreciation or contemplation, directed towards the other of one's attractions, constitutes the ideals of what we consider to be true romantic love. Mimesis is always the desire to possess, in renouncing it we offer ourselves as a sacrificial gift to the other.[32]

Mimetic desire is often challenged by feminists, such as Toril Moi,[33] who argue that it does not account for the woman as inherently desired.

Though the centrality of rivalry is not itself a cynical view, it does emphasize the mechanical in love relations. In that sense, it does resonate with capitalism and cynicism native to post-modernity. Romance in this context leans more on fashion and irony, though these were important for it in less emancipated times. Sexual revolutions have brought change to these areas. Wit or irony therefore encompass an instability of romance that is not entirely new but has a more central social role, fine-tuned to certain modern peculiarities and subversion originating in various social revolutions, culminating mostly in the 1960s.[34]

The process of courtship also contributed to Arthur Schopenhauer's pessimism, despite his own romantic success,[35] and he argued that to be rid of the challenge of courtship would drive people to suicide with boredom. Schopenhauer theorized that individuals seek partners looking for a "complement" or completing of themselves in a partner, as in the cliché that "opposites attract", but with the added consideration that both partners manifest this attraction for the sake of the species:

But what ultimately draws two individuals of different sex exclusively to each other with such power is the will-to-live which manifests itself in the whole species, and here anticipates, in the individual that these two can produce, an objectification of its true nature corresponding to its aims. —World as Will and Representation, Volume 2, Chapter XLIV

Later modern philosophers such as La Rochefoucauld, David Hume and Jean-Jacques Rousseau also focused on morality, but desire was central to French thought and Hume himself tended to adopt a French worldview and temperament. Desire in this milieu meant a very general idea termed "the passions", and this general interest was distinct from the contemporary idea of "passionate" now equated with "romantic". Love was a central topic again in the subsequent movement of Romanticism, which focused on such things as absorption in nature and the absolute, as well as platonic and unrequited love in German philosophy and literature.

French philosopher Gilles Deleuze linked this concept of love as a lack mainly to Sigmund Freud, and Deleuze often criticized it.

Victor C. De Munck and David B. Kronenfeld conducted a study named "Romantic Love in the United States: Applying Cultural Models Theory and Methods".[36] This study was conducted through an investigation of two cultural model cases. It states that in America, "we have a rather novel and dynamic cultural model that is falsifiable and predictive of successful love relationships." Which supports that is popular for American people to successfully share feelings of romanticism with each other's partners. It describes American culture by stating: "The model is unique in that it combines passion with comfort and friendship as properties of romantic love." One of its main contributions is advising the reader that "For successful romantic love relations, a person would feel excited about meeting their beloved; make passionate and intimate love as opposed to only physical love; feel comfortable with the beloved, behaving in a companionable, friendly way with one's partner; listen to the other's concerns, offering to help out in various ways if necessary; and, all the while, keeping a mental ledger of the degree to which altruism and passion are mutual."

Attachment styles that people develop as children can influence the way that they interact with partners in adult relationships, with secure attachment styles being associated with healthier and more trusting relationships than avoidant or anxious attachment styles.[49][50] Hazen and Shaver found that adult romantic attachment styles were similar to the categories of secure, avoidant, and anxious that had previously been studied in children's attachments to their caregivers, demonstrating that attachment styles are stable across the lifespan.[51] Later on, researchers distinguished between dismissive avoidant attachment and fearful avoidant attachment.[52] Others have found that secure adult attachment, leading to the ability for intimacy and confidence in relationship stability, is characterized by low attachment-related anxiety and avoidance, while the fearful style is high on both dimensions, the dismissing style is low on anxiety and high on avoidance, and the preoccupied style is high on anxiety and low on avoidance.[53]

Singer (1984a,[54] 1984b,[55] 1987[56]) first defined love based on four Greek terms: eros, meaning the search for beauty; philia, the feelings of affection in close friendships, nomos, the submission of and obedience to higher or divine powers, and agape, the bestowal of love and affection for the divine powers. While Singer did believe that love was important to world culture, he did not believe that romantic love played a major role (Singer, 1987[56]). However, Susan Hendrick and Clyde Hendrick at Texas Tech University (1992,[57] 2009[58]) have theorized that romantic love will play an increasingly important cultural role in the future, as it is considered an important part of living a fulfilling life. They also theorized that love in long-term romantic relationships has only been the product of cultural forces that came to fruition within the past 300 years. By cultural forces, they mean the increasing prevalence of individualistic ideologies, which are the result of an inward shift of many cultural worldviews.

Researchers have determined that romantic love is a complex emotion that can be divided into either passionate or companionate forms.[59] Berscheid and Walster (1978[60]) and Hatfield (1988[61]) found that these two forms can co-exist, either simultaneously or intermittently. Passionate love is an arousal-driven emotion that often gives people extreme feelings of happiness, and can also give people feelings of anguish. Companionate love is a form that creates a steadfast bond between two people, and gives people feelings of peace. Researchers have described the stage of passionate love as "being on cocaine", since during that stage the brain releases the same neurotransmitter, dopamine, as when cocaine is being used.[62] It is also estimated that passionate love (as with limerence) lasts for about twelve to eighteen months.[63]

Robert Firestone, a psychologist, has a theory of the fantasy bond, which is what is mostly created after the passionate love has faded. A couple may start to feel really comfortable with each other to the point that they see each other as simply companions or protectors, but yet think that they are still in love with each other.[64] The results to the fantasy bond is the leading to companionate love. Hendrick and Hendrick (1995[65]) studied college students who were in the early stages of a relationship and found that almost half reported that their significant other was their closest friend, providing evidence that both passionate and companionate love exist in new relationships. Conversely, in a study of long-term marriages, researchers (Contreras, Hendrick, and Hendrick, 1996[66]) found that couples endorsed measures of both companionate love and passionate love and that passionate love was the strongest predictor of marital satisfaction, showing that both types of love can endure throughout the years.

Psychologist Robert Sternberg (1986[67]) developed the triangular theory of love. He theorized that love is a combination of three main components: passion (physical arousal); intimacy (psychological feelings of closeness); and commitment (the sustaining of a relationship). He also theorized that the different combinations of these three components could yield up to seven different forms of love. These include popularized forms such as romantic love (intimacy and passion) and consummate love (passion, intimacy, and commitment). The other forms are liking (intimacy), companionate love (intimacy and commitment), empty love (commitment), fatuous love (passion and commitment), and infatuation (passion). Studies on Sternberg's theory love found that intimacy most strongly predicted marital satisfaction in married couples, with passion also being an important predictor (Silberman, 1995[68]). On the other hand, Acker and Davis (1992[69]) found that commitment was the strongest predictor of relationship satisfaction, especially for long-term relationships.

Researchers Arthur and Elaine Aron (1986[70]) theorized that humans have a basic drive to expand their self-concepts. Further, their experience with Eastern concepts of love caused them to believe that positive emotions, cognitions, and relationships in romantic behaviors all drive the expansion of a person's self-concept. A study following college students for 10 weeks showed that those students who fell in love over the course of the investigation reported higher feelings of self-esteem and self efficacy than those who did not (Aron, Paris, and Aron, 1995[71]).

Gottman studies the components of a flourishing romantic relationship have been studied in the lab (1994;[72] Gottman & Silver, 1999[73]). He used physiological and behavioral measures during couples' interactions to predict relationship success and found that five positive interactions to one negative interaction are needed to maintain a healthy relationship. He established a therapy intervention for couples that focused on civil forms of disapproval, a culture of appreciation, acceptance of responsibility for problems, and self-soothing (Gottman, Driver, & Tabares, 2002[74]).

Recent research suggests that romantic relationships impact daily behaviors and people are influenced by the eating habits of their romantic partners. Specifically, in the early stages of romantic relationships, women are more likely to be influenced by the eating patterns (i.e., healthiness/unhealthiness) of men. However, when romantic relationships are established, men are influenced by the eating patterns of women (Hasford, Kidwell, & Lopez-Kidwell[75]).

Daniel Canary from the International Encyclopedia of Marriage[76] describes relationship maintenance as "At the most basic level, relational maintenance refers to a variety of behaviors used by partners in an effort to stay together." Maintaining stability and quality in a relationship is the key to success in a romantic relationship. He says that: "simply staying together is not sufficient; instead, the quality of the relationship is important. For researchers, this means examining behaviors that are linked to relational satisfaction and other indicators of quality." Canary suggests using the work of John Gottman, an American physiologist best known for his research on marital stability for over four decades, serves as a guide for predicting outcomes in relationships because "Gottman emphasizes behaviors that determine whether or not a couple gets divorced".[77]

Furthermore, Canary also uses the source from Stafford and Canary (1991),[78] a journal on Communication Monographs, because they created five great strategies based on maintaining quality in a relationship, the article's strategies are to provide:

Positivity: being joyful and optimistic, not criticizing each other.

Assurances: proving one's commitment and love.

Openness: to be honest with one another according to what they want in the relationship.

Social networks: efforts into involving friends and family in their activities.

Sharing tasks: complementing each other's needs based on daily work.

On relational maintenance, Steven McCornack and Joseph Ortiz, the authors of the book "Choices & Connection" states that relationship maintenance "refers to the use of communication behaviors to keep a relationship strong and to ensure that each party continues to draw satisfaction from the relationship".[79]