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Variant: Where the people fear the government you have tyranny. Where the government fears the people you have liberty. First attributed to Jefferson in , this does not appear in any known Jefferson document. When governments fear the people, there is liberty It first appears in , in Barnhill, John Basil Barnhill-Tichenor Debate on Socialism. Retrieved on The price of freedom is eternal vigilance. Often attributed to Jefferson, no original source for this has been found in his writings, and the earliest established source for similar remarks are those of John Philpot Curran in a speech upon the Right of Election , published in Speeches on the late very interesting State trials : "It is the common fate of the indolent to see their rights become a prey to the active.

The condition upon which God hath given liberty to man is eternal vigilance ; which condition if he break, servitude is at once the consequence of his crime and the punishment of his guilt. Variant: " Eternal vigilance is the price of liberty ; power is ever stealing from the many to the few" from a speech by Wendell Phillips at the Massachusetts Anti-Slavery Society on January 28, ; quoted by John Morley, ed. A society that will trade a little liberty for a little order will lose both, and deserve neither.

This has actually become a common paraphrase of a statement that is believed to have originated with Benjamin Franklin : Those who would give up Essential Liberty to purchase a little Temporary Safety, deserve neither Liberty nor Safety. Resistance to tyranny is obedience to God. Variation : Disobedience to tyranny is obedience to God. This statement has often been attributed to Jefferson and sometimes to English theologian William Tyndale , or Susan B. Anthony , who used it, but cited it as an "old revolutionary maxim" — it was widely used as an abolitionist and feminist slogan in the 19th century.

The earliest definite citations of a source yet found in research for Wikiquote indicates that the primary formulation was declared by Massachusetts Governor Simon Bradstreet after the overthrow of Dominion of New England Governor Edmund Andros in relation to the " Glorious Revolution " of , as quoted in Official Report of the Debates and Proceedings in the State Convention: assembled May 4th, by the Massachusetts Constitutional Convention, p. Various; earliest source The Use of Force in International Affairs Philadelphia: Friends Peace Committee, , 6, and popularized by various users in the s: If what your country is doing seems to you practically and morally wrong, is dissent the highest form of patriotism?

Zinn's first answer; nowhere in that article does Howard Zinn attribute that quote to Jefferson. The child with the larger and more fully developed brain was looked after by its mother — she was constantly responsive to her baby. But the child with the shrunken brain was the victim of severe neglect and abuse. The consequences of these deficits are pronounced — the child on the left with the larger brain will be more intelligent and more likely to develop the social ability to empathize with others. But in contrast, the child with the shrunken brain will be more likely to become addicted to drugs and involved in violent crimes, much more likely to be unemployed and to be dependent on state benefits.

The child is also more likely to develop mental and other serious health problems. It is something they carry through the rest of their lives. Purcell says newborns can sense if something is wrong in the family, citing the failure-to-thrive syndrome in neglected babies. Mom needs balance and some time for herself, or she may not be able to give baby quality time. John W. If mother love is missing, Travis says it can lead to depression, anxiety, bullying, poor achievement in school, violence, drug and alcohol addictions and illness.

Boys may be on a continual search for love, a search for the mommies they never experienced emotionally. Teen girls may become pregnant, hoping to create someone they can love and who will love them. And the cost of the lack of those connections is so far-reaching, the consequences so devastating. This is the part of the brain that enables us to manage our emotions, to relate sensitively to other people, to experience pleasure and to appreciate beauty.

In Why Love Matters, Gerhardt, a psychotherapist, has bravely gone where most in recent years have feared to tread. She takes the hard language of neuroscience and uses it to prove the soft stuff of attachment theory. Putting your one-year-old in a nursery or leaving them with a childminder may turn out to be a more momentous decision than you thought.

Drawing on the most recent findings from the field of neurochemistry, Gerhardt makes an impressive case that emotional experiences in infancy and early childhood have a measurable effect on how we develop as human beings. Wielding the language and findings of science, she scythes through the confusion that normally surrounds this subject to explain how daily interactions between a baby and its main carer have a direct impact on the way the brain develops.

Gerhardt is not interested in cognitive skills — how quickly a child learns to read, write, count to Who we are is neither encoded at birth, she argues, nor gradually assembled over the years, but is inscribed into our brains during the first two years of life in direct response to how we are loved and cared for.

Our earliest experiences are not simply laid down as memories or influences; they are translated into precise physiological patterns of response in the brain that then set the neurological rules for how we deal with our feelings and those of other people for the rest of our lives. The kind of brain that each baby develops is the brain that comes out of his or her particular experiences with people. When a baby is upset, the hypothalamus, situated in the subcortex at the centre of the brain, produces cortisol.

In normal amounts cortisol is fine, but if a baby is exposed for too long or too often to stressful situations such as being left to cry its brain becomes flooded with cortisol and it will then either over- or under-produce cortisol whenever the child is exposed to stress. Too much is linked to depression and fearfulness; too little to emotional detachment and aggression.

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Children of alcoholics have a raised cortisol level, as do children of very stressed mothers. Baseline levels of cortisol are pretty much set by six months of age. Human babies, like all mammals, are born wired for survival, but uniquely, we are wired to do so through other people. By smiling cutely long before they can walk or talk, babies ensure that the adults in their lives are sufficiently besotted to forgive them the sleepless nights and want to keep them alive.

Being smiled at in return teaches the baby the rewards of communication and primes the infant brain for more. Interaction, it turns out, is the high road from merely human to fully humane. Romance: Romance is the essence of a relationship. Without romance your love life will not exist. Romance is the true identity of your love. It brings out your true self and helps you be a better lover, husband and partner. Romance is a celebration of the life you live as part of a couple. It springs naturally and originates from within your heart.

It shows you who you are and reminds you of the role you play in a relationship. Romance is not responsibility but it is caring about your responsibilities towards your lover and partner. Romance is the appreciation of two people who are celebrating the lucky coincidence that they found each other. Romance is the expressive and pleasurable feeling from an emotional attraction towards another person associated with love. The debate over an exact definition of romantic love may be found in literature as well as in the works of psychologists, philosophers, biochemists and other professionals and specialists.

This is the type of love that is the stuff of countless poems, songs, films, and fantasies. What a ride this can be! Romantic love is a passionate emotional desire by one human for another which is characterized by deep feelings of connection and intimacy. It has been the subject of much speculation by thinkers in a wide variety of disciplines, including art, poetry, philosophy, and psychology.

The Western concept of romantic love was thought to have originated in the Middle Ages, particularly in France, and has been associated with courtly love marked by passion and sometimes secrecy and intrigue. Romantic love generally characterizes the early stages of a relationship or romance. It is often seen in many cultures as the best part of any relationship. There is considerable agreement that the intensity of romantic love fades over time, although there have been arguments that it becomes steadier and more mature.

In a cynical view, it has been called an illusory commitment device shaped by processes of evolution which has the purpose of encouraging two humans to form a lasting bond to enable families. Regardless, romantic love is often contrasted with asexual platonic love. Romantic love is contrasted with platonic love, which in all usages, precludes sexual relations, yet only in the modern usage does it take on a fully asexual sense, rather than the classical sense in which sexual drives are sublimated.

Sublimation tends to be forgotten in casual thought about love aside from its emergence in psychoanalysis and Nietzsche. Unrequited love can be romantic in different ways: comic, tragic, or in the sense that sublimation itself is comparable to romance, where the spirituality of both art and egalitarian ideals is combined with strong character and emotions. Unrequited love is typical of the period of romanticism, but the term is distinct from any romance that might arise within it. Researcher Martie Haselton of the University of California at Los Angeles emphasized the evolutionary benefits of romantic love, since they encourage the formation of families.

Romantic love evolved along with humans, according to this view. The pursuit of romantic love is a greater driving force than the sex drive, according to Rutgers University anthropologist Helen Fisher, who studies the neuroscience of love. As she describes it, symptoms of love are indeed quite powerful: Romantic love begins as an individual comes to regard another as special, even unique. Lovers experience extreme energy, hyper activity, sleeplessness, impulsivity, euphoria, and mood swings.

They are goal-oriented and strongly motivated to win the beloved. Adversity heightens their passion. They reorder their daily priorities to remain in contact with their sweetheart, and experience separation anxiety when apart. And most feel powerful empathy for their amour; many report they would die for their beloved. In fact, love can affect your brain like an addiction. Its powerful effects have shaped and been shaped by evolution, and — Fisher argues — have even helped drive the development of human culture. Biologists and evolutionary psychologists have very recently begun to conclude in consensus that romantic love is anything but romantic: …early-stage romantic love is a developed form of a mammalian drive to pursue preferred mates.

Fisher et al, Some recent work in neuroscience as examined the brains of people in romantic love. They found that the brain areas involved with making judgments and with sense of self. What this means is that when we are in romantic love, our ability to make judgments about situations and the other person is actually impaired, and we lose our sense of individuality and over-identify with the other Xu, et al, The female protagonists in such stories are driven to suicide as if dying for a cause of freedom from various oppressions of marriage.

Even after sexual revolutions, on the other hand, to the extent that it does not lead to procreation or child-rearing, as it also might exist in same-sex marriage , romance remains peripheral though it may have virtues in the relief of stress, as a source of inspiration or adventure, or in development and the strengthening of certain social relations. It is difficult to imagine the tragic heroines, however, as having such practical considerations in mind. Romance can also be tragic in its conflict with society. Even being aristocrats did not make them both free, as the society was nevertheless equally binding for all.

Reciprocity of the sexes appears in the ancient world primarily in myth where it is in fact often the subject of tragedy, for example in the myths of Theseus and Atalanta. Noteworthy female freedom or power was an exception rather than the rule, though this is a matter of speculation and debate. A requirement for romantic love is having a healthy respect for our own needs and interests, according to Branden.

The term romantic friendship refers to a very close but non-sexual relationship between friends, often involving a degree of physical closeness beyond that which is common in the contemporary Western societies, and may include for example holding hands, hugging, kissing, and sharing a bed. Committed Love: This type of love is a much different story. Committed love is about sharing normal life together. It is about being supportive, affectionate, kind, caring, committed, responsive, and loyal.

Committed love is what can be built when the flames of romantic love fade out and two people are left with the choice of facing a life together. Courtly love was a tradition represented in Western European literature between the 12th and the 14th centuries, idealizing love between a knight and a revered usually married lady. Courtly love was a medieval European conception of nobly and chivalrously expressing love and admiration.

Generally, courtly love was secret and between members of the nobility. It was also generally not practiced between husband and wife. Point of ongoing controversy about courtly love is to what extent it was sexual. All courtly love was erotic to some degree and not purely platonic—the troubadours speak of the physical beauty of their ladies and the feelings and desires the ladies arouse in them. However, it is unclear what a poet should do: live a life of perpetual desire channeling his energies to higher ends, or physically consummate.

Scholars have seen it both ways. A continued point of controversy is whether courtly love was purely literary or was actually practiced in real life. There are no historical records that offer evidence of its presence in reality. Historian John Benton found no documentary evidence in law codes, court cases, chronicles or other historical documents. However, the existence of the non-fiction genre of courtesy books is perhaps evidence for its practice.

For example, according to the courtesy book by Christine de Pizan called Book of the Three Virtues, which expresses disapproval of courtly love, the convention was being used to justify and cover up illicit love affairs. Plato and Socrates did not mean to exclude sexuality altogether from this ideal. This usage does absolutely nothing to acknowledge the complexities of possible relationships.

It conflates romance and sex and makes couplehood or primary partnerships synonymous with a romantic-sexual relationship. Platonic love in its modern popular sense is an affectionate relationship into which the sexual element does not enter, especially in cases where one might easily assume otherwise. A simple example of platonic relationships is a deep, non-sexual friendship between two heterosexual people of the opposite sexes. At the same time, this interpretation is a misunderstanding of the nature of the Platonic ideal of love, which from its origin was that of a chaste but passionate love, based not on uninterest but virtuous restraint of sexual desire.

Philosophy in particular makes a big deal about the ambiguity of friendship. Erotic love is relatively simple in comparison! This is why language is so important. This is why words and labels matter. You generally see this person around sometimes and they always seem to catch your interest. Puppy love is an informal term for feelings of love, romance, or infatuation, often felt by young people during their childhood and adolescence.

It is named for its resemblance to the adoring, worshipful affection that may be felt by a puppy. The term is often used in a derogatory fashion, describing emotions which are shallow and transient in comparison to other forms of love such as romantic love. The physiological correlations of limerence are heart palpitations, trembling, pallor, flushing, pupil dilation and general weakness.

Awkwardness, stuttering, shyness, and confusion predominate at the behavioral level. Less common effects include sickness, headaches, etc. There is apprehension, nervousness, and anxiety due to terrible worry that any action may bring about disaster. Many of the commonly associated physiological reactions are the result of the limerent fear. Some people however may find that these effects come most strongly either immediately at or sometime after contact with the object of limerence, and this is accompanied with an acute feeling of ecstasy or despair, depending on the turn of events beforehand.

Early in a romantic relationship, it can be difficult to distinguish love from limerence. One begins to follow a calmer, more rewarding path that feels good to both partners, while the other intensifies and stops feeling good to one or both partners over time. In healthy relationships, neither partner is limerent.

They are in love, but they do not struggle with constant, unwanted thoughts about their partner. In most relationships where limerence is an issue, one partner is limerent and the other is not. These relationships are unstable and intense. If both partners are limerent, the relationship typically fizzles as quickly as it sizzled. Experts disagree about the likelihood of limerent relationships evolving into affectionate, long-term commitments. While some may grow into healthy, mutually gratifying relationships, others end in rejection and disappointment. Limerence lasts longer than romantic love, but not usually as long as a healthy, committed partnerships.

When requited, the feelings may persist over many years. When unrequited, the feelings typically dwindle away and eventually disappear, unless the object of their affection sends mixed signals or physical or emotional distance prolongs the intensity and uncertainty e. Infatuation is the state of being carried away by unreasoned passion or love: expresses the headlong libidinal attraction of addictive love.

Usually, one is inspired with an intense but short-lived passion or admiration for someone. Love and Infatuation are both intense emotions that one feels for another person. These feelings are most often confused for each other by many people. But the two feelings differ in their actuality of love, intensity and final outcome. Infatuation usually occurs at the beginning of relationship when sexual attraction is central.

Love can be described as feeling of intense affection for another person. A relationship between two people that starts as infatuation may grow into genuine love, but only if both partners share common beliefs and values. It all sounds so wonderful that we may not see the problem when infatuation is mistaken for love. Here they are:.

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It becomes deeper and more powerful over time. Infatuation is powerful, but short-lived. Infatuation flourishes on perfection — you have an idealized image of your partner and you only show your partner your good side. Infatuation brings out jealousy and obsessiveness. It causes you to neglect other relationships.

Obsession can be for a person or thing or act. It is a psychological condition that in its extreme form needs medical attention. The person affected by an obsession desires the object of his obsession with enormous passion, ferocity and even madness. When the object of obsession is a person of opposite sex, there is a tendency to confuse the obsession with love. Moreover, obsessed partners or spouses often try to isolate and control their significant other. Stalking is a mild form of it; unfortunately obsessive escapades often escalate to verbal and even physical violence.

In most extreme cases an obsessive partner can be a serious threat to their object of desire and to themselves.

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  • Obsessions that ended with fatality are not uncommon. However, there are fundamental differences between love and obsession. This might include having your partner express feelings of deep attraction or even love within minutes of meeting. Over time, the paranoia may become even more illogical i. This might mean that even while at work one constantly tries to reach their partner by phone, sends emails, daydreams, writes poetry, takes long lunches to buy gifts or to stalk their lover, etc.

    This happens to individuals who allow their entire identify to become wrapped up in the relationship. This may mean anything from changes in behavior, to changes in appearance, habits, interests, etc. At times, changes may even become apparent, but they are not likely to be lasting, so beware of such tactics. If you recognize any of the above signs in your relationship, it is important to seek help immediately. Obsessive love is a state in which one person feels an overwhelming obsessive desire to possess another person toward whom they feel a strong attraction, with an inability to accept failure or rejection.

    They may be entirely convinced that their feelings are love, and may reject the idea that their severe obsession is not love. Moore suggests that for people who are afflicted with relational dependency love addiction, codependency, etc.

    Arthur Schopenhauer

    This is known as obsession love wheel. When two people fall in love, they maintain their individual identities and interests. They are not threatened when their partner elects to spend time with family or friends without always including them. With obsession, it becomes nearly impossible to be without one another. The obsessive partner feels a physical need to be with the object of their obsession every day and to know exactly where they are and who they are with whenever they are not together. Negative feelings such as jealousy and paranoia begin to creep into the relationship.

    The obsessive individual suspects that their partner may be cheating or that everything they do or say is somehow a reflection of how they feel about them. An obsessive person will spend inordinate amounts of time trying to please their partner in an ongoing effort to assure that the partner does not want to cheat on or leave them. They may place multiple phone calls, send countless texts or emails all in one day. They may write poems or songs to the object of their obsession.

    They make attempts to spend every unoccupied moment with them, often making plans well in advance to assure that every moment can be accounted for. Often, an obsessive person can become verbally or physically abusive and express great amounts of remorse afterward, yet they consistently blame their partner for bringing on the abuse themselves. Over time, they reduce their partner to a helpless, dependent individual that is a mere shell of the person they supposedly fell in love with. This is done in a subconscious attempt to maintain control over their partner. Obsessions are often mistaken for love because people rationalize the crazy feelings they are having.

    They assume that it must be love if the other person is always on their mind. Obsession is similar to lust but it is much more misleading and destructive. While lust is often fleeting, fading as two people come to know each other better, obsession sticks around. The more time and effort invested in an unhealthy obsession the more intense the obsession can become. People in an obsessed state have a one track mind where the other person is concerned and they often lose touch with who they are as an individual.

    This loss of individuality creates a vicious circle of behavior where the obsessed person grows more and more dependent on the other person to bolster their sense of self. Even unrequited love, love that is not returned, can become an overwhelming obsession. Real love is nurturing and helps people grow but obsession is debilitating. If you feel like you have lost yourself, if you are always striving to please your partner without them doing the same for you, and if you find yourself making all decisions in your life based on the feelings and needs of the other person you could be dealing with obsession.

    Love is focused and centered on the needs of the beloved. Obsession, in contrast, is self-centered. The obsessed is always focused on his or her own desires and the object of obsession is incidental. Love treats the beloved as a human being and in extreme cases lovers treat love and beloved as divine. For the obsessed the centre of his attention is an object with no desires, no life independent of the intense desire that the obsessed has for the object.

    He or she is almost like a child who is mad for a toy and will take the toy with him or her to bed, to garden, and even to the toilet. But if one day the toy hurts the child, there is immediate rejection. The child is now looking for a new toy while the old one is thrown mercilessly into the dustbin.

    Obsession is, unlike love, not just passionate; it is ferocious and cruel. The pathos of cruelty that an obsessed displays can be seen in an innocent form in the craving that a child has for a favorite toy. Take the favorite toy away and the child will cry for days and may even stop eating food. The child can be cruel to himself in such a situation. The same cruelty may turn outwards to the toy when the toy is no longer the favorite one. An adult, who expresses obsession in terms of erotic love, is even more dangerous.

    He or she may go to any extent to get the object of his or her desire and may even turn violent if the object is taken away. Intensity of such passion is destructive in case of any denial; the obsessed one either destroys oneself or destroys the object of obsession. Newspapers are full of stories of some young boy or girl committing suicide after being turned down. One also hears stories of some boy killing or throwing acid on the face of his girl friend after knowing that she is getting married to someone else.

    Moore, Forward and Buck believe that rejection is the trigger of obsessive love — also known as love addiction or relationship addiction. Witnessing a friend or family member suffer from the disorder can be distressing. Leisure, because obsessive love almost always coincides with boredom, as stated by Anthropologist Branko Bokun.

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    Feelings of vulnerability and a perceived failure to belong because those who feel they do not have a recognized place in the world e. Hodgkinson believes this is the most important factor. An inflated opinion of oneself, as this is believed to ultimately stem from insecurity, with this insecurity driving the obsessed to seek an individual with attributes that they want for themselves.

    Particular childhood experiences, such as deep feelings of unworthiness during childhood that lead the obsessed to seek out one who finds the obsessed similarly unworthy in adulthood. Inequality between the lover and the beloved, e. He suggests that the blueprint of our love styles is passed on to a person through primary relationships during childhood. For example, if a child is not shown healthy love and affection during formative years, the person may go on to gain attention in the form of dysfunctional relationships later in life.

    He also suggests that children from alcoholic families may be at greater risk for love addiction or relationship addiction. Others have suggested that borderline personality types and dependent personality types are at greater risk for relationship addiction. It is worth noting that almost all of these conditions apply exclusively to the obsessed, and not to the target of their obsession. Hodgkinson recommends realizing that one who loves obsessively has not fallen in love with a real person, but rather an illusion.

    The obsessed is not falling in love with their target because of any salient properties of the target, but for what that target represents to the obsessed. Hodgkinson suggests Regression Therapy as the most useful remedy. Challenging irrational thoughts, often based in fantasy is believed to be an important tool in the healing process. He also suggests support groups such as sex and love addicts anonymous. In some rare cases, the situation is different.

    It is true that usually the obsessed is not in love with the person per se but rather with his idea, his mental image of the person, which are two completely different realities usually. However sometimes certain cases where observed, where the object of obsession was not exactly unattainable, where X became obsessed about Z due to a real feeling or experience which Z gave to X.

    Due to this newfound emotion X formed an immediate bond with Z. The reason of the obsession is the very quick separation of that bond in a physical way. Once that has happened, it becomes harder to extricate oneself from the relationship, especially without much guilt and possibly danger. Obsessive love is a delusion, and therefore can lead to dangerous consequences.

    In extreme cases of obsessive love, the obsessive partner may subject their lover to verbal or physical abuse, rape, stalking or even murder. Obsessive person may also cause self-harm or suicide to gain attention and reignite affection. Romantic love — which is more like a drug — overpowering your senses as powerfully as cocaine, is a physiological-emotional reaction.

    It generates high levels of euphoria, fearlessness, and willingness to commit and oversee logic. But romantic love is something that naturally lasts somewhere between 18 months to three years. And to an extent, the more you are exposed to each other, the faster it will wane off. Something that can last a lifetime and therefore is much more important in a long lasting relationship than love itself at times. After the love fizzles out — you can or cannot, may or may not reignite it yes you can. But Friendship or Liking an individual lasts, maybe not for eternity or whatever, but way longer than love does.

    As you would notice in the diagram above that the most powerful relationships are those in which all three circles overlap — but it in no way suggests that, that is the only way it can be. Polyamourous relationships have survived very well even in the modern day scenario — and very well too despite the social criticism. Unfortunately, this common use or misuse can mask the important distinction between these two activities. This is not to proclaim the moral, or prudential, superiority of making love. Indeed some would prefer to just have sex. Of course, making love as distinct from being in love necessarily involves having sex.

    But having sex, even great sex, is not necessarily making love. Goldman claims that sexual activity is not necessarily a means to any further end. For example, procreation is not the essential purpose of having sex; so you are not doing anything wrong that is, misusing your body if you are having sex without trying to get pregnant. Rubbing, touching, caressing, kissing, sucking, biting, and, of course, intercourse, as fulfillments of a desire for physical contact, are all sexual activities in this sense.

    Per se, they are self-regarding. They seek self-gratification—fulfillment of a purely self-interested desire. This has implications for the cognitive, perceptual, and symbolic aspects of love-making. When one merely has sex, one perceives the other as an object of pleasure, as Kant describes. In mere sexual activity one may seek to dominate, control, and even humiliate in order to elicit sexual pleasure. But, love-making is unifying whereas these cognitions are relational and assume logically distinct beings.

    In contrast, the language of love-making involves thoughts and perceptions that unite rather than separate, divide, or alienate. They can reflect tenderness; an adoring or adorable look; or the instant when you knew you wanted to be together for an eternity. The experience of being in love involves a longing for union with the other, where an important part of this longing is sexual desire. But what is the relation between being in love and sexual desire?

    This much would be predicted by equity and social exchange theories of interpersonal attraction. Findings suggest however that love differs fundamentally from liking and, consequently, distinct approaches to the theory of love have been developed. A phenomenological theory is then put forward which suggests that the experience of being in love involves a complex of desires for reciprocal vulnerability in order to care and be cared for.

    Sexual desire is then seen to involve the physical expression of these desires in the form of desires for mutual baring in order to caress and be caressed. This is supported by the existence of sexual desires like fetishism. It is concluded that other desires which often appear in instances of being in love are not basic to the experience of being in love.

    Romantic love, sex, and sexual desire are so closely intertwined that it might seem almost impossible to disentangle them. But a team led by Gian Gonzaga believes it has done just that. Studies have found that different body gestures are associated with romantic love and sexual desire. If someone is feeling romantic love, they are likely to smile, nod their head, gesticulate, and lean toward their partner. Gestures associated with sexual desire include lip biting, lip licking, sucking, touching your own lips, and protruding the tongue.

    That means that you really want to be with that person in a sexual way and sometimes you will go to extremes to get him or her. Lust is an emotion or feeling of intense desire in the body. The lust can take any form such as the lust for knowledge, the lust for sex or the lust for power. It can take such mundane forms as the lust for food as distinct from the need for food. Lust is a powerful psychological force producing intense wanting for an object, or circumstance fulfilling the emotion.

    In this article, lust means to have a strong sexual desire for or after. Lust is an intense and sudden attraction to somebody you hardly know. It is mistaken for love because the attraction is so strong. In the book, Common Women, by Ruth Mazo Karras, she discusses the meaning of prostitution and how people thought the proper use of prostitutes by unmarried men helped contain male lust. Lust differs from love like night differs from day. This is where lust runs out of steam. Although physical attraction is definitely a key ingredient in any romantic relationship, love is more than just a physical longing.

    If a relationship is all about physical attraction it is based on lust. Or, maybe we do, but we also lust after someone else. According to Dr. Love is lyrical. Lust is lewd. Here are a few tips to help you sort things out. You make excuses not to spend time with her, except for sex. But if you have to be with her and not have sex, she gets on your nerves and you find yourself fantasizing about other women.

    After you go out trolling for tail with your buddies on a night, you then call her at 1 a. After having sex with her, you look for the easiest way to leave. You get lost in your conversations, and the hours pass like minutes. The chemistry between you is remarkable. You experience the strange feeling that your life would be totally empty without her. It becomes very important to you that your parents like her, and that she gets along with everyone close to you.

    All of a sudden you find yourself listening to cheesy romantic songs and thinking of her. Most damning, however, was alleged evidence that he had stashed gold at the bottom of the sea, presumably to be retrieved later on: When the receivership went back down to the Central America in , they found coins and gold bars that had been neatly laid out on trays. Thompson also admitted that he had made off with the gold coins as a form of remuneration he felt he was due. In her testimony, Alison Antekeier said that between and she moved them from California to a safe-deposit box in in Jacksonville, and then to a storage facility in Fort Lauderdale, where she gave them, in a handful of suitcases, to a man who was supposed to transfer them to an irrevocable trust in Belize.

    This was the point Thompson was trying to make all along. As his attorney Keith Golden explained, an irrevocable trust means that once the trust is set up, the person who opened it cannot access it without the permission of the named beneficiaries. Who was supposedly named as beneficiaries on the trust is unclear. The ruling was later overturned on appeal. Finally, after weeks of testimony, the attorneys made their closing arguments and the jury reached its verdict. Thompson sat in his wheelchair, legs shackled, as the official paperwork was handed from the foreman to the bailiff to the judge.

    After the decades of science, discovery, stress and flight, it all came down to this. In the matter of the civil case against, it was determined that defendant Thomas G. Thompson sat expressionless while everyone else gasped. However, the jury declined to award any punitive damages or court fees, indicating that there was no evidence that Thompson acted with malice. Either way, Lindsmith said the victory is once again about the principle.

    Like the cost of the litigation itself, the financial cost is immaterial to the larger point. The receivership is fielding offers for a multitude of items from the Central America and the recovery missions. Available for sale are bits and pieces of scientific and historical ephemera , including silicone molds with gold coin impressions, and even the Nemo , the remote underwater vehicle that was the first human contact with the Central America since They have tickets from the passengers.

    Gold bars and coins at the shipwreck site in Golden adds that the relentless litigation torpedoed an opportunity that would have made the Central America recovery look like chump change. Thompson was working with the Colombian government in the mids to recover an old galleon whose estimated value is legitimately a few billion dollars. The next steps for Thompson in the case brought by Dispatch Printing include an appeal of the judgment, with the hopes that the award will be diminished or overturned.

    Separately, Thompson has filed an appeal in federal court to be let out of prison. Thompson is currently awaiting the ruling of a three-judge panel about whether or not his is valid. What little time he has to use the phone is spent speaking with lawyers, business partners, and his family; ditto for the days he can have visitors. And after decades of developing new technology, going after hidden gold, and having to fight in court, Thompson is used to secrecy and has no reason to talk about the case to anyone.

    Alison Antekeier still lives in Columbus, keeps a low profile, and is still reportedly very sympathetic to Thompson. Numerous attempts to contact her went unanswered. In Ship of Gold in the Deep Blue Sea , Gary Kinder includes chilling survivor accounts of the Central America disaster, including men and women screaming maniacally as they dumped out purses and emptied hidden pockets of gold as the ship sank.

    The vacated wealth was something they otherwise would have killed to protect. It was mania wrought by the plague of gold, a crippling infirmity that afflicts humans alone. These Syrian children survived attacks that left them burned beyond belief. One program thousands of miles from home is offering them life-changing treatment. W inter was on its way in northwestern Syria when Hana Al Saloom awoke around 6 a. There was a chill in the air.

    Her 5-year-old daughter, Aysha, was asleep near a gas heater, as her brothers and sisters slept in other rooms. Hana blinked. The blast knocked her down. Then screams. She swiveled on her knees. She looked around. Everything was on fire. It was as if her house had exploded. The impact must have caused the gas heater to blow up too. The flames spread fast. Hana raced outside with her older children.

    He had reached into the flames to pull her out. His legs and hands were seared. But Aysha was injured the worst. Neighbors rushed to put out the fire on her body — and all around them. Her skin was smoldering. A neighbor rushed Aysha and her dad to a hospital.

    Her wavy hair dances around her bright eyes. There she is in a white blouse. There she is in a purple plaid dress. There she is with pigtails, sitting on a swing, wearing a white, blue and red polka-dotted tutu. Aysha Al Saloom, 8, at the apartment in Irvine, California, where she lives with her mother. Aysha will spend several years here while she undergoes surgeries for her burn wounds. Her mouth hung open, her eyes slightly cracked, her neck as reddish-pink as a bloody raw steak. Her face looked as if someone had slathered it with a mud mask. Pasty in some places, blackened in others.

    But her skin, Hana says, was still there, even if it had turned a different shade. Badly hurt and on the brink of death, that is how Hana remembered her daughter on the day she was burned. After Aysha was whisked away to Turkey for medical care on the day of the accident, an uncle who accompanied her sent a photo of her face wrapped in white bandages. Instead, the uncle would call regularly with updates from Turkey. She was going to be OK. Doctors focused on her lungs especially, which were damaged from the smoke.

    Hana prayed and cried, waiting for Aysha to be well enough to come home. Finally, that day came. Hana waited, and when she saw the car coming down the road, she ran out of her house in time to see her little girl step out. She remembers that Aysha wore jeans and a red and white striped dress. Her hair had been shaved off. But it was her face that shocked Hana the most. She did not know that the burned layer of skin had fallen away in sheaths, and that the new skin that replaced it was a combination of grafts, recent growth and irregular-shaped scars. Aysha did not look like the little girl her mother remembered, but Hana had no doubt she was her daughter.

    She grabbed Aysha and carried her inside of the house. She sat down, weeping. Hana recalls how Aysha was welcomed back to parts of the community, but the children who used to play with her refused. In May , they boarded a plane and arrived in California. For the last 10 months, Aysha has lived in Southern California, traveling with a chaperone several days a week — an hour each way from an apartment in Irvine — to the hospital in Pasadena for checkups and surgeries, all to treat the burns and scars that run across her arms, chest, neck and face.

    She is one of six Syrian children who have come to the U. Given the immigration hurdles and expenses for travel, living and medical care, it would be almost impossible for most Syrian families to travel to the U. She has been active in humanitarian projects since the war in Syria began. State Department has remained supportive of temporary visas to bring burned Syrian children and their families to the U. The boys are all being treated for their burns at the nearby Shriners Hospitals for Children. All four children and their families live together in one apartment in Galveston.

    Twenty-five more burned Syrian children are currently on waiting lists to come to the U. Currently they do not have enough funding to bring all of the children who need help. There have been half a million deaths and at least two million injuries since the start of the Syrian Civil War in , and the young Syrian patients who show up at Shriners come with gnarled hands, missing eyes and knotty scars, as well as obstructed breathing, hearing and vision. Some can barely swallow. Their injuries are the direct result of air strikes and, in some cases, chemical weapons attacks.

    A longtime Syrian-American activist within the Arab-American community, Moujtahed worked on developing the partnership with Shriners as well as getting support from politicians. Those who survive their burns have a really tough, heavy pain, not only from their burns, but also psychologically. Norbury recalls the injuries of one Syrian boy he treated recently. It looked like he was balancing a baseball on the back of his hand.

    But she still has more surgeries to go. When Aysha is not in the hospital, she plays alone, or studies with a year-old Syrian girl, Hamama, who is also receiving treatment at Shriners and lives with Aysha and her mom in the Irvine apartment. Hamama lost her parents, along with key parts of her memory, when her village was attacked. She cannot recall her past, the accident, or even her family members who died. Hamama Almansoor, 17, in the Irvine, California, apartment where she lives while being treated at Shriners Hospital for Children.

    They occasionally go to the shopping mall, or out to eat. Aysha collects dolls, watches Disney cartoons, and loves Skittles. But mostly she longs to attend school in a building outside with other children, even if they stare or laugh at her. It is too risky. Doctors have prohibited her from attending school outside because they worry the sun and environment could harm her already fragile skin and nervous system. Hana homeschools Aysha, who tries to stay in good spirits, even though she wishes she had other kids her age to play with. When she does go outside for brief periods, she worries about what people think of her.

    Once, Aysha spotted a woman pushing a stroller. She noticed a toy fall from the stroller to the ground. Aysha thought of picking up the toy to give to the baby. Aysha shows a photo of herself from before she was injured in a missile attack. On the television, a shark tries to catch a dolphin. Hana wears a gray head scarf and a red trench coat, which she has buttoned. She gives Aysha rosewater.

    She is often so focused on her daughter, she forgets about herself. Hana left five other children behind in Syria. Though Hana and Aysha video chat with their family members back in Turkey and Syria regularly, they know that they will likely not see them again for at least another two years. That is how long the doctors expect it to take to complete the needed surgeries. Abdullah and Anwar on the merry-go-round at the local theme park in Galveston. A doctor examines Abdullah, while his mother looks on, at the Shriners Hospitals for Children.

    W hen Aysha was a baby, her family resided in the close-knit village of Heesh, where she and her husband lived off the land, raising animals and growing their own food. They made cheese and traded it for other products. Their agrarian life was peaceful, Hana says, until the military came in and ordered everyone in the village to leave. Heesh would become a bloody battleground as opposition fighters and Assad-regime forces clashed — artillery, rockets and mortars dropping over the hamlet, driving out residents and killing those left behind. Hana remembers gripping Aysha in her arms, carrying a bag of just a few clothing items, and making the two-week trek from Heesh to the border of Turkey on foot, with her husband and six kids.

    If we make it out alive, we are alive. They spent four years in the camps. Aysha learned to crawl, and walk, between the tents. Since their entire village and extended family members had relocated there too, Aysha knew many people. She would spend her days going from canopy to canopy, hiding and hunting for food. You keep her! The family eventually learned that the fighting had subsided and they could return to Heesh, but when they made the long journey back to the village, they found a heap of rubble, broken glass, burned toys, cracked concrete, dust, dirt and crumbled storefronts.

    The ceiling had collapsed. The living room was a hill of rocks. Like the rest of the village, they rebuilt their home, one concrete slab after another. Less than a year later, it was not fully intact, but they had repaired it enough to live within its walls again. The doctor begins to make marks on her ears with a marker. Doctors know the patients may never look the same as before, but they hope to help them live a more normal life by improving their burn injuries and deformities step by step, until they look and feel closer to the kids they are inside.

    The ones who skip down halls, sing YouTube songs, and grab for toys like other kids their age — without fear of frightening others. At 10 a. Hama tells Aysha to open her mouth. The syringe is filled to the tip with the bright pink liquid. Aysha breathes deeply, gathering the courage to drink it down. She drinks it down with a grimace and wipes her lips. Minutes later, Aysha is groggy.

    Her mom leans in close. Aysha says nothing, her eyes droop. A few minutes later, the nurses wheel Aysha out of the room, down the hall, as Hana watches from behind. Aysha is trying to call out. Her voice is so faint. Hana hears her. Hana rushes to her side once more. When priceless texts began disappearing from a seventh-century hilltop abbey, the police were mystified. They were even more befuddled when they finally caught the culprit.

    T ourists are a most common sight at the abbey of Mont Sainte-Odile in the summer.

    The Life of Sir Walter Scott, Vol. 1: - - John Gibson Lockhart - Google Books

    So, when a somewhat hefty, tall man walked down the marble stairs leading to the first floor of the guesthouse, hardly anyone noticed. His backpack contained a Bible, which is normal in a place where people come for religious pilgrimages, but this Bible was more than years old.

    Along with it, the man carried a 15th-century incunabulum, works by Cicero and the eighth-century theologian Alcuin, and three more dusty, priceless books. He picked six books from one of the oak bookcases standing against the walls, and walked right out through the Saint-Pierre chapel, briefly glancing at the marble tomb of Saint Odile — the revered saint who founded this mountaintop abbey in the seventh century — on his way out. Now, the square-jawed, long-legged man sauntered through a swarm of tourists near the parapet enclosing the religious site.

    It was a warm, sunny day in August , and he had just stolen from one of the holiest sites in Alsace, a historical region in northeastern France. On countless occasions, he had soaked up the views of the hillsides, blanketed with pines, and the sprawling Rhine Valley. He made himself a promise not to steal from the library anymore, he would later tell police investigators. A small, vaulted room, it had once been known as Calvary, a place where canons and nuns meditated on the Passion of Christ.

    In the midth century, a canon had turned it into a library, amassing more than 3, books donated by seminaries and monasteries from the region. In the s, an amateur historian started drawing an inventory and had found ancient editions of works by Aristotle, Homer, and the Roman playwright Terence. Especially valuable were 10 incunabula — rare books printed before , during the earliest years of the printing press. Sermons by Augustine, bound in sow skin, from Three Latin Bibles, printed in Basel and Strasbourg. Works by the Roman poet Virgil, printed in in Nuremberg. A Bible commentary by Peter Lombard, a 12th-century Italian scholar.

    Now one was missing. On the lower shelf where they were supposed to line up, there was an empty space. Buntz scurried out of the room. She bumped into Charles Diss, 61, the director of Mont Sainte-Odile, a short man with an affable face and protruding ears. Diss was rattled. The library was accessible to some of the 60 employees, as well as to groups of 30 worshippers taking turns in adoration of the Eucharist, a tradition going back to the years following World War I.

    All photos by the author. Buntz and Diss drove the weaving road downhill to file a complaint with the local police station. For a moment, they thought that things would be left at that. The door was often left unlocked, after all. It appeared that only one book had been stolen, or simply borrowed by a fervent but dreamy pilgrim, and not returned. No additional security measures were taken. But when Buntz entered the library one day in November, just a few months later, the remaining incunabula were gone. The empty shelf stared grimly at her like an open wound.

    The gendarmes began an investigation and soon roamed the area. He had walked back to the car two hours later, carrying two bags full of nine heavy incunabula, according to previously undisclosed police records. The lock on the library door was replaced with a sturdier one, and access to the room restricted. For months, there was no further pilfering.

    It was a relief. Life continued. In the fall of , Diss, the head of the site for 23 years, was succeeded by Alain Donius, a bespectacled, disheveled priest of No one told him about the thefts. The matter was considered closed. W hile the monks breathed easy, the thief enjoyed his new books. At night, in his tiny flat in Illkirch-Graffenstaden, in the suburbs of Strasbourg, year-old bachelor Stanislas Gosse tapped into his knowledge of Latin to read the stolen texts.

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    There was a 19th-century volume reproducing plates from the Hortus Deliciarum , a 12th-century encyclopedia that had been lost in a fire. Flipping through the pages, one saw the seeds of Christianity sprout and unfold. Miniatures showed Jonah crawling out of the jaws of the monster, a giant fish with its head a glowing red. The Three Kings followed the Star of Bethlehem, and a bearded King David sat on his throne musing, a harp tucked between his hands. Did reading these books produce the same joy Gosse felt playing the organ at church? He had found them covered with dust and bird droppings.

    He had found himself a mission. He would save the texts from decay and oblivion. Inside the library at the monastery. In ninth grade, his Latin teacher, a bibliophile, had taken his class to the library of the Grand Seminary of Strasbourg, where the spines of 5, ancient books glowed under the artificial light in countless shades of dull yellow, pearl-gray and purplish red. Equally bewitching was Mont Sainte-Odile. Gosse was 3 years old when he had first laid eyes on the secluded mount and scampered around the Pagan Wall enclosing it, a kilometer long wall made of large stones covered with moss.

    His father, a military officer, took him there often, and as an adult Gosse visited the site every year. He was raised Catholic, and Alain Donius, the priest who became the head of Sainte-Odile in , had taught him catechism as a boy. When Gosse first peered inside the library in , he was enchanted. He would come back. In August , he walked up the stairs to the library and found the door open.

    He came back a few days later, riding his bicycle in the summer heat. He made his way to the library. His hand felt for a latch through the loose chicken wire covering the bookcase doors. He picked six books, including a 15th-century Bible, and one incunabulum.

    Later, Gosse went to the national library in Strasbourg to read about what he had appropriated. He found the library door open. Gosse, who declined to be interviewed for this story, described the thefts to the investigators with a wealth of details, but the interrogation records fail to mention how he felt perpetrating them.