definition of love essay conclusion

Before You Write a Love Essay, Read This to Get Examples

The day will come when you can’t escape the fate of all students: You will have to write a what is love essay.

No worries:

Here you’ll find tons of love essay topics and examples. No time to read everything? Scroll down to get a free PDF with original samples.

Definition: Essay on Love

First, let’s define what is love essay?

The most common topics are:

Definition of love
What is love?
Meaning of love

Why limit yourself to these hackneyed, general themes? Below, I’ll show how to make your paper on love original yet relevant to the prompt you get from teachers.

Love Essay Topics: 20 Ideas to Choose for Your Paper

Your essay on love and relationship doesn’t have to be super official and unemotional. It’s ok to share reflections and personal opinions when writing about romance.

Often, students get a general task to write an essay on love. It means they can choose a theme and a title for their paper. If that’s your case, feel free to try any of these love essay topics:

Exploring the impact of love on individuals and relationships.
Love in the digital age: Navigating romance in a tech world.
Is there any essence and significance in unconditional love?
Love as a universal language: Connecting hearts across cultures.
Biochemistry of love: Exploring the process.
Love vs. passion vs. obsession.
How love helps cope with heartbreak and grief.
The art of loving. How we breed intimacy and trust.
The science behind attraction and attachment.
How love and relationships shape our identity and help with self-discovery.
Love and vulnerability: How to embrace emotional openness.
Romance is more complex than most think: Passion, intimacy, and commitment explained.
Love as empathy: Building sympathetic connections in a cruel world.
Evolution of love. How people described it throughout history.
The role of love in mental and emotional well-being.
Love as a tool to look and find purpose in life.
Welcoming diversity in relations through love and acceptance.
Love vs. friendship: The intersection of platonic and romantic bonds.
The choices we make and challenges we overcome for those we love.
Love and forgiveness: How its power heals wounds and strengthens bonds.

Love Essay Examples: Choose Your Sample for Inspiration

Essays about love are usually standard, 5-paragraph papers students write in college:

One paragraph is for an introduction, with a hook and a thesis statement
Three are for a body, with arguments or descriptions
One last passage is for a conclusion, with a thesis restatement and final thoughts

Below are the ready-made samples to consider. They’ll help you see what an essay about love with an introduction, body, and conclusion looks like.

What is love essay: 250 words

Lao Tzu once said, “Being deeply loved by someone gives you strength while loving someone deeply gives you courage.” Indeed, love can transform individuals, relationships, and our world.

A word of immense depth and countless interpretations, love has always fascinated philosophers, poets, and ordinary individuals. This emotion breaks boundaries and has a super power to change lives. But what is love, actually?

It’s a force we feel in countless ways. It is the warm embrace of a parent, filled with care and unwavering support. It is the gentle touch of a lover, sparking a flame that ignites passion and desire. Love is the kind words of a friend, offering solace and understanding in times of need. It is the selfless acts of compassion and empathy that bind humanity together.

Love is not confined to romantic relationships alone. It is found in the family bonds, the connections we forge with friends, and even the compassion we extend to strangers. Love is a thread that weaves through the fabric of our lives, enriching and nourishing our souls.

However, love is not without its complexities. It can be both euphoric and agonizing, uplifting and devastating. Love requires vulnerability, trust, and the willingness to embrace joy and pain. It is a delicate balance between passion and compassion, independence and interdependence.

Finally, the essence of love may be elusive to define with mere words. It is an experience that surpasses language and logic, encompassing a spectrum of emotions and actions. Love is a profound connection that unites us all, reminding us of our shared humanity and the capacity for boundless compassion.

What is love essay: 500 words

A 500-word essay on why I love you

Trying to encapsulate why I love you in a mere 500 words is impossible. My love for you goes beyond the confines of language, transcending words and dwelling in the realm of emotions, connections, and shared experiences. Nevertheless, I shall endeavor to express the depth and breadth of my affection for you.

First and foremost, I love you for who you are. You possess a unique blend of qualities and characteristics that captivate my heart and mind. Your kindness and compassion touch the lives of those around you, and I am grateful to be the recipient of your unwavering care and understanding. Your intelligence and wit constantly challenge me to grow and learn, stimulating my mind and enriching our conversations. You have a beautiful spirit that radiates warmth and joy, and I am drawn to your vibrant energy.

I love the way you make me feel. When I am with you, I feel a sense of comfort and security that allows me to be my true self. Your presence envelops me in a cocoon of love and acceptance, where I can express my thoughts, fears, and dreams without fear of judgment. Your support and encouragement inspire me to pursue my passions and overcome obstacles. With you by my side, I feel empowered to face the world, knowing I have a partner who believes in me.

I love the memories we have created together. From the laughter-filled moments of shared adventures to the quiet and intimate conversations, every memory is etched in my heart. Whether exploring new places, indulging in our favorite activities, or simply enjoying each other’s company in comfortable silence, each experience reinforces our bond. Our shared memories serve as a foundation for our relationship, a testament to the depth of our connection and the love that binds us.

I love your quirks and imperfections. Your true essence shines through these unique aspects! Your little traits make me smile and remind me of the beautiful individual you are. I love how you wrinkle your nose when you laugh, become lost in thought when reading a book, and even sing off-key in the shower. These imperfections make you human, relatable, and utterly lovable.

I love the future we envision together. We support each other’s goals, cheering one another on as we navigate the path toward our dreams. The thought of building a life together, creating a home filled with love and shared experiences, fills my heart with anticipation and excitement. The future we imagine is one that I am eager to explore with you by my side.

In conclusion, the reasons why I love you are as vast and varied as the universe itself. It is a love that defies logic and surpasses the limitations of language. From the depths of my being, I love you for the person you are, the way you make me feel, the memories we cherish, your quirks and imperfections, and the future we envision together. My love for you is boundless, unconditional, and everlasting.

A 5-paragraph essay about love

I’ve gathered all the samples (and a few bonus ones) in one PDF. It’s free to download. So, you can keep it at hand when the time comes to write a love essay.

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Definition Essay: Love

Love is something that means very different things to different people. For some, love can be purely romantic, or even purely sexual. For others, real love is utterly unconditional and only truly exists between family members, or between people and a deity. And for some people, love is fluid, ever changing, and everywhere, and is felt for family, friends, partners, pets, and even inanimate objects, dead artists, and fictional characters. None of these people would be right or wrong, but one thing is certain: love is the most powerful force in the entire universe.

Between partners of any description, be they married or cohabiting, boyfriend and girlfriend, straight or gay, young or old, love is a relationship of mutual understanding and respect. Marriages and partnerships are often built on common ground that people find when they first meet; this can be as deep as sharing religious, philosophical or religious beliefs, or as simple as finding that you love the same film, book, or band.

This kind of love is often reliant on some kind of ‘chemistry’: that strange feeling that they give you in the pit of your stomach, and the feeling that nothing in the world is more important to you than enjoying the moment you’re in together. Some people feel that they experience love at first sight, where they know from the minute they set eyes on each other that they want to to be with that person, but something built on common interests and understanding must be stronger.

A parent’s love for a child can also often be described as love at first sight, but this is very strong because it comes from a natural instinct to protect our offspring. This love can often start before the baby is even born: you only have to look at the pride and excitement of many parents-to-be when they have their scans and feel their baby kick for the very first time. This kind of love is also felt by a child for its mother; it is unconditional for at least the first few years of life, and can also be felt between siblings.

It is the strength of this feeling that makes love the most powerful emotion that most of us will ever experience. People can do some dreadful things out of hate and fear, but love can push us to do much, much worse. And it is often love that can cause us to hate, whether it’s out of jealousy, or anger because our loved one has been hurt. Love, ultimately, is a sacrifice, whatever the relationship, and it must be the most powerful force in the universe because as human beings, we make true sacrifices for nothing less.

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Essay on Love for Students and Children

500+ words essay on love.

Love is the most significant thing in human’s life. Each science and every single literature masterwork will tell you about it. Humans are also social animals. We lived for centuries with this way of life, we were depended on one another to tell us how our clothes fit us, how our body is whether healthy or emaciated. All these we get the honest opinions of those who love us, those who care for us and makes our happiness paramount.

What is Love?

Love is a set of emotions, behaviors, and beliefs with strong feelings of affection. So, for example, a person might say he or she loves his or her dog, loves freedom, or loves God. The concept of love may become an unimaginable thing and also it may happen to each person in a particular way.

Love has a variety of feelings, emotions, and attitude. For someone love is more than just being interested physically in another one, rather it is an emotional attachment. We can say love is more of a feeling that a person feels for another person. Therefore, the basic meaning of love is to feel more than liking towards someone.

Get the huge list of more than 500 Essay Topics and Ideas

Need of Love

We know that the desire to love and care for others is a hard-wired and deep-hearted because the fulfillment of this wish increases the happiness level. Expressing love for others benefits not just the recipient of affection, but also the person who delivers it. The need to be loved can be considered as one of our most basic and fundamental needs.

One of the forms that this need can take is contact comfort. It is the desire to be held and touched. So there are many experiments showing that babies who are not having contact comfort, especially during the first six months, grow up to be psychologically damaged.

Significance of Love

Love is as critical for the mind and body of a human being as oxygen. Therefore, the more connected you are, the healthier you will be physically as well as emotionally. It is also true that the less love you have, the level of depression will be more in your life. So, we can say that love is probably the best antidepressant.

It is also a fact that the most depressed people don’t love themselves and they do not feel loved by others. They also become self-focused and hence making themselves less attractive to others.

Society and Love

It is a scientific fact that society functions better when there is a certain sense of community. Compassion and love are the glue for society. Hence without it, there is no feeling of togetherness for further evolution and progress. Love , compassion, trust and caring we can say that these are the building blocks of relationships and society.

Relationship and Love

A relationship is comprised of many things such as friendship , sexual attraction , intellectual compatibility, and finally love. Love is the binding element that keeps a relationship strong and solid. But how do you know if you are in love in true sense? Here are some symptoms that the emotion you are feeling is healthy, life-enhancing love.

Love is the Greatest Wealth in Life

Love is the greatest wealth in life because we buy things we love for our happiness. For example, we build our dream house and purchase a favorite car to attract love. Being loved in a remote environment is a better experience than been hated even in the most advanced environment.

Love or Money

Love should be given more importance than money as love is always everlasting. Money is important to live, but having a true companion you can always trust should come before that. If you love each other, you will both work hard to help each other live an amazing life together.

Love has been a vital reason we do most things in our life. Before we could know ourselves, we got showered by it from our close relatives like mothers , fathers , siblings, etc. Thus love is a unique gift for shaping us and our life. Therefore, we can say that love is a basic need of life. It plays a vital role in our life, society, and relation. It gives us energy and motivation in a difficult time. Finally, we can say that it is greater than any other thing in life.

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Emotions: Definition of Love

This “definition of love” essay is focused on different types of romantic love and the possibility of creating a love definition. Essay samples like this one will help you write a great paper of your own.

Definition of Love Essay Introduction

Love definition essay conclusion.

Defining love can be one of the most challenging yet enjoyable tasks that any person can ever undertake. There are so many factors to consider and so many different methods of love and love related thought.

Some say that love is an expression, but not everyone agrees that expression is love. But really, is not art really all in the eye of the beholder? Who is to say that one train of thought it more important or correct than another when regarding what love is.

One person may think that a particular person, personal trait, or expression may be lovable, whilst another thinks that it is simply garbage. Then we must ask ourselves, can love truly be defined? Or is it all just a mere passing thought.

Before we can determine whether or not love can truly be defined, we must stop and ask ourselves, what is love? Is love simply using various emotions and placing them on mediums for liking? Or does it hold a truly deeper meaning? Although we can never truly define what love really is, we can give some basic guidelines about what is and is not love.

Generally, the human race considers love as a feeling that is pleasing to the eye or invokes certain emotions when experienced. And what many an individual considers to be love is something which one can do and enjoy and in the end, produce something that gives a feeling of success. There are many different ways to express one using the concept called love.

The most common form of love which most people think of when they think of love is the man-woman relationship. The man-woman relationship is usually just some form of human biological experience, whether direct or physical or indirect or platonic, whichever form, the emotion is then placed on some form of the other gender.

There are, however, literally hundreds of forms of love within the world. They range from the conventional man-woman relationship, which, although never simple, is not necessarily the most complex way to express one, to the same gender love and everything in between. Love can even be considered in simple writing, usually in the form of poetry.

The spoken word can have a more profound effect than physical love. A simple poem can invoke a range of emotions rather quickly. If a poem refers to someone who is close to the author, the author may feel overwhelmed when viewing their own romantic expression.

But a romantic relationship can just as easily invoke the same feelings as a written piece of love. And a simple sketch of romantic activities such as presenting a simple gift has the chance of being just as profound.

Love could even be considered something as simple as an action that someone has done for a cause or for somebody. If someone holds the door for somebody else, it could be their love to be generous and gentlemanly. Even acts of crime can be considered forms of love if it is subjected to the benefit of someone the criminal cares for. So one can never really limit love to one thing.

Rather, it is a wide arrangement of things. And one can never truly crackdown and say that something is only loved related if it is of some particular kind of medium because somebody else will disagree. But, the fact of the matter is, in the eye of the beholder, love could be anything.

So is it really possible for us to define what love is, or can we really set any realistic guidelines as to what is love and what is not love? It is always possible to create guidelines, but it is often considered a love affair in itself to break said guidelines.

But, to truly create a relation that gives off a strong affection presence, one usually must feel some sort of emotional attachment to whatever it is one working on. Only then will one truly pour out everything from the heart and mind. When one can accomplish this, then it is possible to create something with true romantic value.

If one can describe the emotions in relation, it becomes easier for others to understand what one was trying to do, and more often, give them a stronger emotional sense. In a way, this creates a bond between the beholder and the observer, allowing true romantic value to be created within a work of relation.

But this still does not fully aid us in our quest to find out whether we can define what love is. There are some things that do not stimulate our emotions as much but may still hold a different affectionate value. But with so many different modes of relations in the field of love like husband-wife, mother-child, friendship, compassion, etc., have we become closer to being able to define love in one true sense?

Or, rather, have we learned to adapt and respect all forms of love and their inherent values. What might be considered a loving relationship in the past by everyone may only be considered a simple affair to a small number of people in this modern day.

Rather than classifying love in one major group, we should respect all love for its value and its effect on society as a whole. It is not logical to believe that we will ever be able to identify love in the analytical sense truly, but we will learn new ways to improve our talents, and we will constantly gain more resources to spread our love across all reaches of the universe.

It does not really matter whether or not we can define love because love is just an expression. It is a method for human beings to get out their emotions and share them with the rest of the world. It helps to describe what cannot be spoken.

A loving act is worth a thousand words, but even those thousand words can yet again produce a thousand additional loving acts. And in this method of thought, love has an infinite number of possibilities and an infinite number of ways to influence the lives of others. There are no strict guidelines for defining love, nor will there ever be. Everything is in the eye of the beholder, but it does not matter.

Love is basically anything that anyone does, which has a profound effect on somebody or something else. From a simple act of kindness to a great sacrifice which took years out of somebody’s life. Some love can be considered more complex, and some love can be considered simpler in contrast.

As long as society keeps using love and passionate values to gain a newfound sense of identity, it is logical to believe that the world will live without being able to define strictly what love is. It is definitely an act of goodness and an act of understanding, but it is more than that.

It is the sense of belonging, and the essence of worship and the relationship can be observed in various manners. Love is, therefore, a feeling that makes a person a better human being in the long run. Love is the elixir of life and the completion of fullness at the same time.

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StudyCorgi. (2020, January 12). Emotions: Definition of Love. https://studycorgi.com/emotions-definition-of-love/

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The word “love” has gone through various dictionary definitions throughout the eons. According to the Harvard Crimson, “The roots of the word “love” can be traced back to the Indo-European root leubh, meaning “to care” or “to desire,” approximated from words including the Latin lubet, “it pleases” and the Sanskrit lubhyati, “he desires.” Along with “love,” related English words like “libido” and “belief” also descend from *lebuh. According to The Bloomsbury Dictionary of Words, while the word “love” initially meant “find pleasing,” it later took on associations with “praise,” “trust” and “belief”’ (Cocola, Jim). This follows a common pattern in romantic relationships that begins with pleasure, progresses to admiration, and finally becomes about trust. We can look at history to see that humanity has considered love to be, in essence, a variety of virtues and feelings. To say one sentence about love is seemingly impossible. That is why is important to differentiate between the types of love we humans experience.

What constitutes “pure love” is highly debatable. Religious or spiritual people will say “pure love” is that love which is divinely inspired or related to the divine. Other people will say friendship is the truest love of all. While others will say unconditional love is the only pure form of love. There is no consensus on what constitutes “pure love,” however there are similarities between the definitions. Most ideas about what “pure love” is circles around the concept of something transcendent. This variety of love is commonly above attachment, hate, codependency, and other forms of limitations.

Perhaps the most famous depictions of love in the western world are discussed by Plato, Aristotle, and other historical sources. We can say there are seven flavors of love: romantic love, friendship, familial love, universal love, uncommitted love, practical love, and self-love. Romantic love is marked by passion and sometimes lust between people to create a bond. Love based on friendship, on the other hand, can be said to be shared goodwill, companionship, trust, and more. In a similar vein, familial love is carved out of dependency and familiarity, and is almost automatic. Another type of love that is commonly inbuilt is universal love. This slice of love is based on feeling care for God, strangers, nature, and other encompassing factors. It can also relate to altruism, where we want to help others in need, even if we do not know them well, or do not expect something in return. A more baser type of love is uncommitted love, which involves teasing, flirting, seducing, and sex without attachments. The opposite comes in the form of shared interests and duties with practical love. Often, people are drawn towards each other based on activities, hobbies, professions, and other factors. This can form a strong bond between two or more people at a time. Lastly, self-love is controversial. It can be said to be healthy with self-affirmation and self-confidence, but unhealthy with narcissism and vanity (“These Are the 7 Types of Love”).

All of these types of loves intermix in our lives. It is difficult to find someone who does not have all these flavors of love present in his or her experience of reality. However, it is up to us to determine the most significant type of love and to search for it. Commonly, figuring out what this most important flavor of love is will indicate what we need to do with our lives, how we need to act, and how we want to construct our family and work lives. Therefore, knowing what love is to you is not only a philosophical pursuit but also a practical one.

A definition essay sometimes can get confused with a description writing. That’s why it’s essential to check out some samples before starting your work. Some best assignment writer sites can provide you with a whole collection of similar examples.

Works Cited

Cocola, Jim. “Redefining Love.” The Harvard Crimson, www.thecrimson.com/article/1998/2/9/redefining-love-pi-adore-you-i/.

“These Are the 7 Types of Love.” Psychology Today, Sussex Publishers, www.psychologytoday.com/us/blog/hide-and-seek/201606/these-are-the-7-types-love.

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This essay focuses on personal love, or the love of particular persons as such. Part of the philosophical task in understanding personal love is to distinguish the various kinds of personal love. For example, the way in which I love my wife is seemingly very different from the way I love my mother, my child, and my friend. This task has typically proceeded hand-in-hand with philosophical analyses of these kinds of personal love, analyses that in part respond to various puzzles about love. Can love be justified? If so, how? What is the value of personal love? What impact does love have on the autonomy of both the lover and the beloved?

1. Preliminary Distinctions

2. love as union, 3. love as robust concern, 4.1 love as appraisal of value, 4.2 love as bestowal of value, 4.3 an intermediate position, 5.1 love as emotion proper, 5.2 love as emotion complex, 6. the value and justification of love, other internet resources, related entries.

In ordinary conversations, we often say things like the following:

I love chocolate (or skiing).
I love doing philosophy (or being a father).
I love my dog (or cat).
I love my wife (or mother or child or friend).

However, what is meant by ‘love’ differs from case to case. (1) may be understood as meaning merely that I like this thing or activity very much. In (2) the implication is typically that I find engaging in a certain activity or being a certain kind of person to be a part of my identity and so what makes my life worth living; I might just as well say that I value these. By contrast, (3) and (4) seem to indicate a mode of concern that cannot be neatly assimilated to anything else. Thus, we might understand the sort of love at issue in (4) to be, roughly, a matter of caring about another person as the person she is, for her own sake. (Accordingly, (3) may be understood as a kind of deficient mode of the sort of love we typically reserve for persons.) Philosophical accounts of love have focused primarily on the sort of personal love at issue in (4); such personal love will be the focus here (though see Frankfurt (1999) and Jaworska & Wonderly (2017) for attempts to provide a more general account that applies to non-persons as well).

Even within personal love, philosophers from the ancient Greeks on have traditionally distinguished three notions that can properly be called “love”: eros , agape , and philia . It will be useful to distinguish these three and say something about how contemporary discussions typically blur these distinctions (sometimes intentionally so) or use them for other purposes.

‘ Eros ’ originally meant love in the sense of a kind of passionate desire for an object, typically sexual passion (Liddell et al., 1940). Nygren (1953a,b) describes eros as the “‘love of desire,’ or acquisitive love” and therefore as egocentric (1953b, p. 89). Soble (1989b, 1990) similarly describes eros as “selfish” and as a response to the merits of the beloved—especially the beloved’s goodness or beauty. What is evident in Soble’s description of eros is a shift away from the sexual: to love something in the “erosic” sense (to use the term Soble coins) is to love it in a way that, by being responsive to its merits, is dependent on reasons. Such an understanding of eros is encouraged by Plato’s discussion in the Symposium , in which Socrates understands sexual desire to be a deficient response to physical beauty in particular, a response which ought to be developed into a response to the beauty of a person’s soul and, ultimately, into a response to the form, Beauty.

Soble’s intent in understanding eros to be a reason-dependent sort of love is to articulate a sharp contrast with agape , a sort of love that does not respond to the value of its object. ‘ Agape ’ has come, primarily through the Christian tradition, to mean the sort of love God has for us persons, as well as our love for God and, by extension, of our love for each other—a kind of brotherly love. In the paradigm case of God’s love for us, agape is “spontaneous and unmotivated,” revealing not that we merit that love but that God’s nature is love (Nygren 1953b, p. 85). Rather than responding to antecedent value in its object, agape instead is supposed to create value in its object and therefore to initiate our fellowship with God (pp. 87–88). Consequently, Badhwar (2003, p. 58) characterizes agape as “independent of the loved individual’s fundamental characteristics as the particular person she is”; and Soble (1990, p. 5) infers that agape , in contrast to eros , is therefore not reason dependent but is rationally “incomprehensible,” admitting at best of causal or historical explanations. [ 1 ]

Finally, ‘ philia ’ originally meant a kind of affectionate regard or friendly feeling towards not just one’s friends but also possibly towards family members, business partners, and one’s country at large (Liddell et al., 1940; Cooper, 1977). Like eros , philia is generally (but not universally) understood to be responsive to (good) qualities in one’s beloved. This similarity between eros and philia has led Thomas (1987) to wonder whether the only difference between romantic love and friendship is the sexual involvement of the former—and whether that is adequate to account for the real differences we experience. The distinction between eros and philia becomes harder to draw with Soble’s attempt to diminish the importance of the sexual in eros (1990).

Maintaining the distinctions among eros , agape , and philia becomes even more difficult when faced with contemporary theories of love (including romantic love) and friendship. For, as discussed below, some theories of romantic love understand it along the lines of the agape tradition as creating value in the beloved (cf. Section 4.2 ), and other accounts of romantic love treat sexual activity as merely the expression of what otherwise looks very much like friendship.

Given the focus here on personal love, Christian conceptions of God’s love for persons (and vice versa ) will be omitted, and the distinction between eros and philia will be blurred—as it typically is in contemporary accounts. Instead, the focus here will be on these contemporary understandings of love, including romantic love, understood as an attitude we take towards other persons. [ 2 ]

In providing an account of love, philosophical analyses must be careful to distinguish love from other positive attitudes we take towards persons, such as liking. Intuitively, love differs from such attitudes as liking in terms of its “depth,” and the problem is to elucidate the kind of “depth” we intuitively find love to have. Some analyses do this in part by providing thin conceptions of what liking amounts to. Thus, Singer (1991) and Brown (1987) understand liking to be a matter of desiring, an attitude that at best involves its object having only instrumental (and not intrinsic) value. Yet this seems inadequate: surely there are attitudes towards persons intermediate between having a desire with a person as its object and loving the person. I can care about a person for her own sake and not merely instrumentally, and yet such caring does not on its own amount to (non-deficiently) loving her, for it seems I can care about my dog in exactly the same way, a kind of caring which is insufficiently personal for love.

It is more common to distinguish loving from liking via the intuition that the “depth” of love is to be explained in terms of a notion of identification: to love someone is somehow to identify yourself with him, whereas no such notion of identification is involved in liking. As Nussbaum puts it, “The choice between one potential love and another can feel, and be, like a choice of a way of life, a decision to dedicate oneself to these values rather than these” (1990, p. 328); liking clearly does not have this sort of “depth” (see also Helm 2010; Bagley 2015). Whether love involves some kind of identification, and if so exactly how to understand such identification, is a central bone of contention among the various analyses of love. In particular, Whiting (2013) argues that the appeal to a notion of identification distorts our understanding of the sort of motivation love can provide, for taken literally it implies that love motivates through self -interest rather than through the beloved’s interests. Thus, Whiting argues, central to love is the possibility that love takes the lover “outside herself”, potentially forgetting herself in being moved directly by the interests of the beloved. (Of course, we need not take the notion of identification literally in this way: in identifying with one’s beloved, one might have a concern for one’s beloved that is analogous to one’s concern for oneself; see Helm 2010.)

Another common way to distinguish love from other personal attitudes is in terms of a distinctive kind of evaluation, which itself can account for love’s “depth.” Again, whether love essentially involves a distinctive kind of evaluation, and if so how to make sense of that evaluation, is hotly disputed. Closely related to questions of evaluation are questions of justification: can we justify loving or continuing to love a particular person, and if so, how? For those who think the justification of love is possible, it is common to understand such justification in terms of evaluation, and the answers here affect various accounts’ attempts to make sense of the kind of constancy or commitment love seems to involve, as well as the sense in which love is directed at particular individuals.

In what follows, theories of love are tentatively and hesitantly classified into four types: love as union, love as robust concern, love as valuing, and love as an emotion. It should be clear, however, that particular theories classified under one type sometimes also include, without contradiction, ideas central to other types. The types identified here overlap to some extent, and in some cases classifying particular theories may involve excessive pigeonholing. (Such cases are noted below.) Part of the classificatory problem is that many accounts of love are quasi-reductionistic, understanding love in terms of notions like affection, evaluation, attachment, etc., which themselves never get analyzed. Even when these accounts eschew explicitly reductionistic language, very often little attempt is made to show how one such “aspect” of love is conceptually connected to others. As a result, there is no clear and obvious way to classify particular theories, let alone identify what the relevant classes should be.

The union view claims that love consists in the formation of (or the desire to form) some significant kind of union, a “we.” A central task for union theorists, therefore, is to spell out just what such a “we” comes to—whether it is literally a new entity in the world somehow composed of the lover and the beloved, or whether it is merely metaphorical. Variants of this view perhaps go back to Aristotle (cf. Sherman 1993) and can also be found in Montaigne ([E]) and Hegel (1997); contemporary proponents include Solomon (1981, 1988), Scruton (1986), Nozick (1989), Fisher (1990), and Delaney (1996).

Scruton, writing in particular about romantic love, claims that love exists “just so soon as reciprocity becomes community: that is, just so soon as all distinction between my interests and your interests is overcome” (1986, p. 230). The idea is that the union is a union of concern, so that when I act out of that concern it is not for my sake alone or for your sake alone but for our sake. Fisher (1990) holds a similar, but somewhat more moderate view, claiming that love is a partial fusion of the lovers’ cares, concerns, emotional responses, and actions. What is striking about both Scruton and Fisher is the claim that love requires the actual union of the lovers’ concerns, for it thus becomes clear that they conceive of love not so much as an attitude we take towards another but as a relationship: the distinction between your interests and mine genuinely disappears only when we together come to have shared cares, concerns, etc., and my merely having a certain attitude towards you is not enough for love. This provides content to the notion of a “we” as the (metaphorical?) subject of these shared cares and concerns, and as that for whose sake we act.

Solomon (1988) offers a union view as well, though one that tries “to make new sense out of ‘love’ through a literal rather than metaphoric sense of the ‘fusion’ of two souls” (p. 24, cf. Solomon 1981; however, it is unclear exactly what he means by a “soul” here and so how love can be a “literal” fusion of two souls). What Solomon has in mind is the way in which, through love, the lovers redefine their identities as persons in terms of the relationship: “Love is the concentration and the intensive focus of mutual definition on a single individual, subjecting virtually every personal aspect of one’s self to this process” (1988, p. 197). The result is that lovers come to share the interests, roles, virtues, and so on that constitute what formerly was two individual identities but now has become a shared identity, and they do so in part by each allowing the other to play an important role in defining his own identity.

Nozick (1989) offers a union view that differs from those of Scruton, Fisher, and Solomon in that Nozick thinks that what is necessary for love is merely the desire to form a “we,” together with the desire that your beloved reciprocates. Nonetheless, he claims that this “we” is “a new entity in the world…created by a new web of relationships between [the lovers] which makes them no longer separate” (p. 70). In spelling out this web of relationships, Nozick appeals to the lovers “pooling” not only their well-beings, in the sense that the well-being of each is tied up with that of the other, but also their autonomy, in that “each transfers some previous rights to make certain decisions unilaterally into a joint pool” (p. 71). In addition, Nozick claims, the lovers each acquire a new identity as a part of the “we,” a new identity constituted by their (a) wanting to be perceived publicly as a couple, (b) their attending to their pooled well-being, and (c) their accepting a “certain kind of division of labor” (p. 72):

A person in a we might find himself coming across something interesting to read yet leaving it for the other person, not because he himself would not be interested in it but because the other would be more interested, and one of them reading it is sufficient for it to be registered by the wider identity now shared, the we . [ 3 ]

Opponents of the union view have seized on claims like this as excessive: union theorists, they claim, take too literally the ontological commitments of this notion of a “we.” This leads to two specific criticisms of the union view. The first is that union views do away with individual autonomy. Autonomy, it seems, involves a kind of independence on the part of the autonomous agent, such that she is in control over not only what she does but also who she is, as this is constituted by her interests, values, concerns, etc. However, union views, by doing away with a clear distinction between your interests and mine, thereby undermine this sort of independence and so undermine the autonomy of the lovers. If autonomy is a part of the individual’s good, then, on the union view, love is to this extent bad; so much the worse for the union view (Singer 1994; Soble 1997). Moreover, Singer (1994) argues that a necessary part of having your beloved be the object of your love is respect for your beloved as the particular person she is, and this requires respecting her autonomy.

Union theorists have responded to this objection in several ways. Nozick (1989) seems to think of a loss of autonomy in love as a desirable feature of the sort of union lovers can achieve. Fisher (1990), somewhat more reluctantly, claims that the loss of autonomy in love is an acceptable consequence of love. Yet without further argument these claims seem like mere bullet biting. Solomon (1988, pp. 64ff) describes this “tension” between union and autonomy as “the paradox of love.” However, this a view that Soble (1997) derides: merely to call it a paradox, as Solomon does, is not to face up to the problem.

The second criticism involves a substantive view concerning love. Part of what it is to love someone, these opponents say, is to have concern for him for his sake. However, union views make such concern unintelligible and eliminate the possibility of both selfishness and self-sacrifice, for by doing away with the distinction between my interests and your interests they have in effect turned your interests into mine and vice versa (Soble 1997; see also Blum 1980, 1993). Some advocates of union views see this as a point in their favor: we need to explain how it is I can have concern for people other than myself, and the union view apparently does this by understanding your interests to be part of my own. And Delaney, responding to an apparent tension between our desire to be loved unselfishly (for fear of otherwise being exploited) and our desire to be loved for reasons (which presumably are attractive to our lover and hence have a kind of selfish basis), says (1996, p. 346):

Given my view that the romantic ideal is primarily characterized by a desire to achieve a profound consolidation of needs and interests through the formation of a we , I do not think a little selfishness of the sort described should pose a worry to either party.

The objection, however, lies precisely in this attempt to explain my concern for my beloved egoistically. As Whiting (1991, p. 10) puts it, such an attempt “strikes me as unnecessary and potentially objectionable colonization”: in love, I ought to be concerned with my beloved for her sake, and not because I somehow get something out of it. (This can be true whether my concern with my beloved is merely instrumental to my good or whether it is partly constitutive of my good.)

Although Whiting’s and Soble’s criticisms here succeed against the more radical advocates of the union view, they in part fail to acknowledge the kernel of truth to be gleaned from the idea of union. Whiting’s way of formulating the second objection in terms of an unnecessary egoism in part points to a way out: we persons are in part social creatures, and love is one profound mode of that sociality. Indeed, part of the point of union accounts is to make sense of this social dimension: to make sense of a way in which we can sometimes identify ourselves with others not merely in becoming interdependent with them (as Singer 1994, p. 165, suggests, understanding ‘interdependence’ to be a kind of reciprocal benevolence and respect) but rather in making who we are as persons be constituted in part by those we love (cf., e.g., Rorty 1986/1993; Nussbaum 1990).

Along these lines, Friedman (1998), taking her inspiration in part from Delaney (1996), argues that we should understand the sort of union at issue in love to be a kind of federation of selves:

On the federation model, a third unified entity is constituted by the interaction of the lovers, one which involves the lovers acting in concert across a range of conditions and for a range of purposes. This concerted action, however, does not erase the existence of the two lovers as separable and separate agents with continuing possibilities for the exercise of their own respective agencies. [p. 165]

Given that on this view the lovers do not give up their individual identities, there is no principled reason why the union view cannot make sense of the lover’s concern for her beloved for his sake. [ 4 ] Moreover, Friedman argues, once we construe union as federation, we can see that autonomy is not a zero-sum game; rather, love can both directly enhance the autonomy of each and promote the growth of various skills, like realistic and critical self-evaluation, that foster autonomy.

Nonetheless, this federation model is not without its problems—problems that affect other versions of the union view as well. For if the federation (or the “we”, as on Nozick’s view) is understood as a third entity, we need a clearer account than has been given of its ontological status and how it comes to be. Relevant here is the literature on shared intention and plural subjects. Gilbert (1989, 1996, 2000) has argued that we should take quite seriously the existence of a plural subject as an entity over and above its constituent members. Others, such as Tuomela (1984, 1995), Searle (1990), and Bratman (1999) are more cautious, treating such talk of “us” having an intention as metaphorical.

As this criticism of the union view indicates, many find caring about your beloved for her sake to be a part of what it is to love her. The robust concern view of love takes this to be the central and defining feature of love (cf. Taylor 1976; Newton-Smith 1989; Soble 1990, 1997; LaFollette 1996; Frankfurt 1999; White 2001). As Taylor puts it:

To summarize: if x loves y then x wants to benefit and be with y etc., and he has these wants (or at least some of them) because he believes y has some determinate characteristics ψ in virtue of which he thinks it worth while to benefit and be with y . He regards satisfaction of these wants as an end and not as a means towards some other end. [p. 157]

In conceiving of my love for you as constituted by my concern for you for your sake, the robust concern view rejects the idea, central to the union view, that love is to be understood in terms of the (literal or metaphorical) creation of a “we”: I am the one who has this concern for you, though it is nonetheless disinterested and so not egoistic insofar as it is for your sake rather than for my own. [ 5 ]

At the heart of the robust concern view is the idea that love “is neither affective nor cognitive. It is volitional” (Frankfurt 1999, p. 129; see also Martin 2015). Frankfurt continues:

That a person cares about or that he loves something has less to do with how things make him feel, or with his opinions about them, than with the more or less stable motivational structures that shape his preferences and that guide and limit his conduct.

This account analyzes caring about someone for her sake as a matter of being motivated in certain ways, in part as a response to what happens to one’s beloved. Of course, to understand love in terms of desires is not to leave other emotional responses out in the cold, for these emotions should be understood as consequences of desires. Thus, just as I can be emotionally crushed when one of my strong desires is disappointed, so too I can be emotionally crushed when things similarly go badly for my beloved. In this way Frankfurt (1999) tacitly, and White (2001) more explicitly, acknowledge the way in which my caring for my beloved for her sake results in my identity being transformed through her influence insofar as I become vulnerable to things that happen to her.

Not all robust concern theorists seem to accept this line, however; in particular, Taylor (1976) and Soble (1990) seem to have a strongly individualistic conception of persons that prevents my identity being bound up with my beloved in this sort of way, a kind of view that may seem to undermine the intuitive “depth” that love seems to have. (For more on this point, see Rorty 1986/1993.) In the middle is Stump (2006), who follows Aquinas in understanding love to involve not only the desire for your beloved’s well-being but also a desire for a certain kind of relationship with your beloved—as a parent or spouse or sibling or priest or friend, for example—a relationship within which you share yourself with and connect yourself to your beloved. [ 6 ]

One source of worry about the robust concern view is that it involves too passive an understanding of one’s beloved (Ebels-Duggan 2008). The thought is that on the robust concern view the lover merely tries to discover what the beloved’s well-being consists in and then acts to promote that, potentially by thwarting the beloved’s own efforts when the lover thinks those efforts would harm her well-being. This, however, would be disrespectful and demeaning, not the sort of attitude that love is. What robust concern views seem to miss, Ebels-Duggan suggests, is the way love involves interacting agents, each with a capacity for autonomy the recognition and engagement with which is an essential part of love. In response, advocates of the robust concern view might point out that promoting someone’s well-being normally requires promoting her autonomy (though they may maintain that this need not always be true: that paternalism towards a beloved can sometimes be justified and appropriate as an expression of one’s love). Moreover, we might plausibly think, it is only through the exercise of one’s autonomy that one can define one’s own well-being as a person, so that a lover’s failure to respect the beloved’s autonomy would be a failure to promote her well-being and therefore not an expression of love, contrary to what Ebels-Duggan suggests. Consequently, it might seem, robust concern views can counter this objection by offering an enriched conception of what it is to be a person and so of the well-being of persons.

Another source of worry is that the robust concern view offers too thin a conception of love. By emphasizing robust concern, this view understands other features we think characteristic of love, such as one’s emotional responsiveness to one’s beloved, to be the effects of that concern rather than constituents of it. Thus Velleman (1999) argues that robust concern views, by understanding love merely as a matter of aiming at a particular end (viz., the welfare of one’s beloved), understand love to be merely conative. However, he claims, love can have nothing to do with desires, offering as a counterexample the possibility of loving a troublemaking relation whom you do not want to be with, whose well being you do not want to promote, etc. Similarly, Badhwar (2003) argues that such a “teleological” view of love makes it mysterious how “we can continue to love someone long after death has taken him beyond harm or benefit” (p. 46). Moreover Badhwar argues, if love is essentially a desire, then it implies that we lack something; yet love does not imply this and, indeed, can be felt most strongly at times when we feel our lives most complete and lacking in nothing. Consequently, Velleman and Badhwar conclude, love need not involve any desire or concern for the well-being of one’s beloved.

This conclusion, however, seems too hasty, for such examples can be accommodated within the robust concern view. Thus, the concern for your relative in Velleman’s example can be understood to be present but swamped by other, more powerful desires to avoid him. Indeed, keeping the idea that you want to some degree to benefit him, an idea Velleman rejects, seems to be essential to understanding the conceptual tension between loving someone and not wanting to help him, a tension Velleman does not fully acknowledge. Similarly, continued love for someone who has died can be understood on the robust concern view as parasitic on the former love you had for him when he was still alive: your desires to benefit him get transformed, through your subsequent understanding of the impossibility of doing so, into wishes. [ 7 ] Finally, the idea of concern for your beloved’s well-being need not imply the idea that you lack something, for such concern can be understood in terms of the disposition to be vigilant for occasions when you can come to his aid and consequently to have the relevant occurrent desires. All of this seems fully compatible with the robust concern view.

One might also question whether Velleman and Badhwar make proper use of their examples of loving your meddlesome relation or someone who has died. For although we can understand these as genuine cases of love, they are nonetheless deficient cases and ought therefore be understood as parasitic on the standard cases. Readily to accommodate such deficient cases of love into a philosophical analysis as being on a par with paradigm cases, and to do so without some special justification, is dubious.

Nonetheless, the robust concern view as it stands does not seem properly able to account for the intuitive “depth” of love and so does not seem properly to distinguish loving from liking. Although, as noted above, the robust concern view can begin to make some sense of the way in which the lover’s identity is altered by the beloved, it understands this only an effect of love, and not as a central part of what love consists in.

This vague thought is nicely developed by Wonderly (2017), who emphasizes that in addition to the sort of disinterested concern for another that is central to robust-concern accounts of love, an essential part of at least romantic love is the idea that in loving someone I must find them to be not merely important for their own sake but also important to me . Wonderly (2017) fleshes out what this “importance to me” involves in terms of the idea of attachment (developed in Wonderly 2016) that she argues can make sense of the intimacy and depth of love from within what remains fundamentally a robust-concern account. [ 8 ]

4. Love as Valuing

A third kind of view of love understands love to be a distinctive mode of valuing a person. As the distinction between eros and agape in Section 1 indicates, there are at least two ways to construe this in terms of whether the lover values the beloved because she is valuable, or whether the beloved comes to be valuable to the lover as a result of her loving him. The former view, which understands the lover as appraising the value of the beloved in loving him, is the topic of Section 4.1 , whereas the latter view, which understands her as bestowing value on him, will be discussed in Section 4.2 .

Velleman (1999, 2008) offers an appraisal view of love, understanding love to be fundamentally a matter of acknowledging and responding in a distinctive way to the value of the beloved. (For a very different appraisal view of love, see Kolodny 2003.) Understanding this more fully requires understanding both the kind of value of the beloved to which one responds and the distinctive kind of response to such value that love is. Nonetheless, it should be clear that what makes an account be an appraisal view of love is not the mere fact that love is understood to involve appraisal; many other accounts do so, and it is typical of robust concern accounts, for example (cf. the quote from Taylor above , Section 3 ). Rather, appraisal views are distinctive in understanding love to consist in that appraisal.

In articulating the kind of value love involves, Velleman, following Kant, distinguishes dignity from price. To have a price , as the economic metaphor suggests, is to have a value that can be compared to the value of other things with prices, such that it is intelligible to exchange without loss items of the same value. By contrast, to have dignity is to have a value such that comparisons of relative value become meaningless. Material goods are normally understood to have prices, but we persons have dignity: no substitution of one person for another can preserve exactly the same value, for something of incomparable worth would be lost (and gained) in such a substitution.

On this Kantian view, our dignity as persons consists in our rational nature: our capacity both to be actuated by reasons that we autonomously provide ourselves in setting our own ends and to respond appropriately to the intrinsic values we discover in the world. Consequently, one important way in which we exercise our rational natures is to respond with respect to the dignity of other persons (a dignity that consists in part in their capacity for respect): respect just is the required minimal response to the dignity of persons. What makes a response to a person be that of respect, Velleman claims, still following Kant, is that it “arrests our self-love” and thereby prevents us from treating him as a means to our ends (p. 360).

Given this, Velleman claims that love is similarly a response to the dignity of persons, and as such it is the dignity of the object of our love that justifies that love. However, love and respect are different kinds of responses to the same value. For love arrests not our self-love but rather

our tendencies toward emotional self-protection from another person, tendencies to draw ourselves in and close ourselves off from being affected by him. Love disarms our emotional defenses; it makes us vulnerable to the other. [1999, p. 361]

This means that the concern, attraction, sympathy, etc. that we normally associate with love are not constituents of love but are rather its normal effects, and love can remain without them (as in the case of the love for a meddlesome relative one cannot stand being around). Moreover, this provides Velleman with a clear account of the intuitive “depth” of love: it is essentially a response to persons as such, and to say that you love your dog is therefore to be confused.

Of course, we do not respond with love to the dignity of every person we meet, nor are we somehow required to: love, as the disarming of our emotional defenses in a way that makes us especially vulnerable to another, is the optional maximal response to others’ dignity. What, then, explains the selectivity of love—why I love some people and not others? The answer lies in the contingent fit between the way some people behaviorally express their dignity as persons and the way I happen to respond to those expressions by becoming emotionally vulnerable to them. The right sort of fit makes someone “lovable” by me (1999, p. 372), and my responding with love in these cases is a matter of my “really seeing” this person in a way that I fail to do with others who do not fit with me in this way. By ‘lovable’ here Velleman seems to mean able to be loved, not worthy of being loved, for nothing Velleman says here speaks to a question about the justification of my loving this person rather than that. Rather, what he offers is an explanation of the selectivity of my love, an explanation that as a matter of fact makes my response be that of love rather than mere respect.

This understanding of the selectivity of love as something that can be explained but not justified is potentially troubling. For we ordinarily think we can justify not only my loving you rather than someone else but also and more importantly the constancy of my love: my continuing to love you even as you change in certain fundamental ways (but not others). As Delaney (1996, p. 347) puts the worry about constancy:

while you seem to want it to be true that, were you to become a schmuck, your lover would continue to love you,…you also want it to be the case that your lover would never love a schmuck.

The issue here is not merely that we can offer explanations of the selectivity of my love, of why I do not love schmucks; rather, at issue is the discernment of love, of loving and continuing to love for good reasons as well as of ceasing to love for good reasons. To have these good reasons seems to involve attributing different values to you now rather than formerly or rather than to someone else, yet this is precisely what Velleman denies is the case in making the distinction between love and respect the way he does.

It is also questionable whether Velleman can even explain the selectivity of love in terms of the “fit” between your expressions and my sensitivities. For the relevant sensitivities on my part are emotional sensitivities: the lowering of my emotional defenses and so becoming emotionally vulnerable to you. Thus, I become vulnerable to the harms (or goods) that befall you and so sympathetically feel your pain (or joy). Such emotions are themselves assessable for warrant, and now we can ask why my disappointment that you lost the race is warranted, but my being disappointed that a mere stranger lost would not be warranted. The intuitive answer is that I love you but not him. However, this answer is unavailable to Velleman, because he thinks that what makes my response to your dignity that of love rather than respect is precisely that I feel such emotions, and to appeal to my love in explaining the emotions therefore seems viciously circular.

Although these problems are specific to Velleman’s account, the difficulty can be generalized to any appraisal account of love (such as that offered in Kolodny 2003). For if love is an appraisal, it needs to be distinguished from other forms of appraisal, including our evaluative judgments. On the one hand, to try to distinguish love as an appraisal from other appraisals in terms of love’s having certain effects on our emotional and motivational life (as on Velleman’s account) is unsatisfying because it ignores part of what needs to be explained: why the appraisal of love has these effects and yet judgments with the same evaluative content do not. Indeed, this question is crucial if we are to understand the intuitive “depth” of love, for without an answer to this question we do not understand why love should have the kind of centrality in our lives it manifestly does. [ 9 ] On the other hand, to bundle this emotional component into the appraisal itself would be to turn the view into either the robust concern view ( Section 3 ) or a variant of the emotion view ( Section 5.1 ).

In contrast to Velleman, Singer (1991, 1994, 2009) understands love to be fundamentally a matter of bestowing value on the beloved. To bestow value on another is to project a kind of intrinsic value onto him. Indeed, this fact about love is supposed to distinguish love from liking: “Love is an attitude with no clear objective,” whereas liking is inherently teleological (1991, p. 272). As such, there are no standards of correctness for bestowing such value, and this is how love differs from other personal attitudes like gratitude, generosity, and condescension: “love…confers importance no matter what the object is worth” (p. 273). Consequently, Singer thinks, love is not an attitude that can be justified in any way.

What is it, exactly, to bestow this kind of value on someone? It is, Singer says, a kind of attachment and commitment to the beloved, in which one comes to treat him as an end in himself and so to respond to his ends, interests, concerns, etc. as having value for their own sake. This means in part that the bestowal of value reveals itself “by caring about the needs and interests of the beloved, by wishing to benefit or protect her, by delighting in her achievements,” etc. (p. 270). This sounds very much like the robust concern view, yet the bestowal view differs in understanding such robust concern to be the effect of the bestowal of value that is love rather than itself what constitutes love: in bestowing value on my beloved, I make him be valuable in such a way that I ought to respond with robust concern.

For it to be intelligible that I have bestowed value on someone, I must therefore respond appropriately to him as valuable, and this requires having some sense of what his well-being is and of what affects that well-being positively or negatively. Yet having this sense requires in turn knowing what his strengths and deficiencies are, and this is a matter of appraising him in various ways. Bestowal thus presupposes a kind of appraisal, as a way of “really seeing” the beloved and attending to him. Nonetheless, Singer claims, it is the bestowal that is primary for understanding what love consists in: the appraisal is required only so that the commitment to one’s beloved and his value as thus bestowed has practical import and is not “a blind submission to some unknown being” (1991, p. 272; see also Singer 1994, pp. 139ff).

Singer is walking a tightrope in trying to make room for appraisal in his account of love. Insofar as the account is fundamentally a bestowal account, Singer claims that love cannot be justified, that we bestow the relevant kind of value “gratuitously.” This suggests that love is blind, that it does not matter what our beloved is like, which seems patently false. Singer tries to avoid this conclusion by appealing to the role of appraisal: it is only because we appraise another as having certain virtues and vices that we come to bestow value on him. Yet the “because” here, since it cannot justify the bestowal, is at best a kind of contingent causal explanation. [ 10 ] In this respect, Singer’s account of the selectivity of love is much the same as Velleman’s, and it is liable to the same criticism: it makes unintelligible the way in which our love can be discerning for better or worse reasons. Indeed, this failure to make sense of the idea that love can be justified is a problem for any bestowal view. For either (a) a bestowal itself cannot be justified (as on Singer’s account), in which case the justification of love is impossible, or (b) a bestowal can be justified, in which case it is hard to make sense of value as being bestowed rather than there antecedently in the object as the grounds of that “bestowal.”

More generally, a proponent of the bestowal view needs to be much clearer than Singer is in articulating precisely what a bestowal is. What is the value that I create in a bestowal, and how can my bestowal create it? On a crude Humean view, the answer might be that the value is something projected onto the world through my pro-attitudes, like desire. Yet such a view would be inadequate, since the projected value, being relative to a particular individual, would do no theoretical work, and the account would essentially be a variant of the robust concern view. Moreover, in providing a bestowal account of love, care is needed to distinguish love from other personal attitudes such as admiration and respect: do these other attitudes involve bestowal? If so, how does the bestowal in these cases differ from the bestowal of love? If not, why not, and what is so special about love that requires a fundamentally different evaluative attitude than admiration and respect?

Nonetheless, there is a kernel of truth in the bestowal view: there is surely something right about the idea that love is creative and not merely a response to antecedent value, and accounts of love that understand the kind of evaluation implicit in love merely in terms of appraisal seem to be missing something. Precisely what may be missed will be discussed below in Section 6 .

Perhaps there is room for an understanding of love and its relation to value that is intermediate between appraisal and bestowal accounts. After all, if we think of appraisal as something like perception, a matter of responding to what is out there in the world, and of bestowal as something like action, a matter of doing something and creating something, we should recognize that the responsiveness central to appraisal may itself depend on our active, creative choices. Thus, just as we must recognize that ordinary perception depends on our actively directing our attention and deploying concepts, interpretations, and even arguments in order to perceive things accurately, so too we might think our vision of our beloved’s valuable properties that is love also depends on our actively attending to and interpreting him. Something like this is Jollimore’s view (2011). According to Jollimore, in loving someone we actively attend to his valuable properties in a way that we take to provide us with reasons to treat him preferentially. Although we may acknowledge that others might have such properties even to a greater degree than our beloved does, we do not attend to and appreciate such properties in others in the same way we do those in our beloveds; indeed, we find our appreciation of our beloved’s valuable properties to “silence” our similar appreciation of those in others. (In this way, Jollimore thinks, we can solve the problem of fungibility, discussed below in Section 6 .) Likewise, in perceiving our beloved’s actions and character, we do so through the lens of such an appreciation, which will tend as to “silence” interpretations inconsistent with that appreciation. In this way, love involves finding one’s beloved to be valuable in a way that involves elements of both appraisal (insofar as one must thereby be responsive to valuable properties one’s beloved really has) and bestowal (insofar as through one’s attention and committed appreciation of these properties they come to have special significance for one).

One might object that this conception of love as silencing the special value of others or to negative interpretations of our beloveds is irrational in a way that love is not. For, it might seem, such “silencing” is merely a matter of our blinding ourselves to how things really are. Yet Jollimore claims that this sense in which love is blind is not objectionable, for (a) we can still intellectually recognize the things that love’s vision silences, and (b) there really is no impartial perspective we can take on the values things have, and love is one appropriate sort of partial perspective from which the value of persons can be manifest. Nonetheless, one might wonder about whether that perspective of love itself can be distorted and what the norms are in terms of which such distortions are intelligible. Furthermore, it may seem that Jollimore’s attempt to reconcile appraisal and bestowal fails to appreciate the underlying metaphysical difficulty: appraisal is a response to value that is antecedently there, whereas bestowal is the creation of value that was not antecedently there. Consequently, it might seem, appraisal and bestowal are mutually exclusive and cannot be reconciled in the way Jollimore hopes.

Whereas Jollimore tries to combine separate elements of appraisal and of bestowal in a single account, Helm (2010) and Bagley (2015) offer accounts that reject the metaphysical presupposition that values must be either prior to love (as with appraisal) or posterior to love (as with bestowal), instead understanding the love and the values to emerge simultaneously. Thus, Helm presents a detailed account of valuing in terms of the emotions, arguing that while we can understand individual emotions as appraisals , responding to values already their in their objects, these values are bestowed on those objects via broad, holistic patterns of emotions. How this amounts to an account of love will be discussed in Section 5.2 , below. Bagley (2015) instead appeals to a metaphor of improvisation, arguing that just as jazz musicians jointly make determinate the content of their musical ideas through on-going processes of their expression, so too lovers jointly engage in “deep improvisation”, thereby working out of their values and identities through the on-going process of living their lives together. These values are thus something the lovers jointly construct through the process of recognizing and responding to those very values. To love someone is thus to engage with them as partners in such “deep improvisation”. (This account is similar to Helm (2008, 2010)’s account of plural agency, which he uses to provide an account of friendship and other loving relationships; see the discussion of shared activity in the entry on friendship .)

5. Emotion Views

Given these problems with the accounts of love as valuing, perhaps we should turn to the emotions. For emotions just are responses to objects that combine evaluation, motivation, and a kind of phenomenology, all central features of the attitude of love.

Many accounts of love claim that it is an emotion; these include: Wollheim 1984, Rorty 1986/1993, Brown 1987, Hamlyn 1989, Baier 1991, and Badhwar 2003. [ 11 ] Thus, Hamlyn (1989, p. 219) says:

It would not be a plausible move to defend any theory of the emotions to which love and hate seemed exceptions by saying that love and hate are after all not emotions. I have heard this said, but it does seem to me a desperate move to make. If love and hate are not emotions what is?

The difficulty with this claim, as Rorty (1980) argues, is that the word, ‘emotion,’ does not seem to pick out a homogeneous collection of mental states, and so various theories claiming that love is an emotion mean very different things. Consequently, what are here labeled “emotion views” are divided into those that understand love to be a particular kind of evaluative-cum-motivational response to an object, whether that response is merely occurrent or dispositional (‘emotions proper,’ see Section 5.1 , below), and those that understand love to involve a collection of related and interconnected emotions proper (‘emotion complexes,’ see Section 5.2 , below).

An emotion proper is a kind of “evaluative-cum-motivational response to an object”; what does this mean? Emotions are generally understood to have several objects. The target of an emotion is that at which the emotion is directed: if I am afraid or angry at you, then you are the target. In responding to you with fear or anger, I am implicitly evaluating you in a particular way, and this evaluation—called the formal object —is the kind of evaluation of the target that is distinctive of a particular emotion type. Thus, in fearing you, I implicitly evaluate you as somehow dangerous, whereas in being angry at you I implicitly evaluate you as somehow offensive. Yet emotions are not merely evaluations of their targets; they in part motivate us to behave in certain ways, both rationally (by motivating action to avoid the danger) and arationally (via certain characteristic expressions, such as slamming a door out of anger). Moreover, emotions are generally understood to involve a phenomenological component, though just how to understand the characteristic “feel” of an emotion and its relation to the evaluation and motivation is hotly disputed. Finally, emotions are typically understood to be passions: responses that we feel imposed on us as if from the outside, rather than anything we actively do. (For more on the philosophy of emotions, see entry on emotion .)

What then are we saying when we say that love is an emotion proper? According to Brown (1987, p. 14), emotions as occurrent mental states are “abnormal bodily changes caused by the agent’s evaluation or appraisal of some object or situation that the agent believes to be of concern to him or her.” He spells this out by saying that in love, we “cherish” the person for having “a particular complex of instantiated qualities” that is “open-ended” so that we can continue to love the person even as she changes over time (pp. 106–7). These qualities, which include historical and relational qualities, are evaluated in love as worthwhile. [ 12 ] All of this seems aimed at spelling out what love’s formal object is, a task that is fundamental to understanding love as an emotion proper. Thus, Brown seems to say that love’s formal object is just being worthwhile (or, given his examples, perhaps: worthwhile as a person), and he resists being any more specific than this in order to preserve the open-endedness of love. Hamlyn (1989) offers a similar account, saying (p. 228):

With love the difficulty is to find anything of this kind [i.e., a formal object] which is uniquely appropriate to love. My thesis is that there is nothing of this kind that must be so, and that this differentiates it and hate from the other emotions.

Hamlyn goes on to suggest that love and hate might be primordial emotions, a kind of positive or negative “feeling towards,” presupposed by all other emotions. [ 13 ]

The trouble with these accounts of love as an emotion proper is that they provide too thin a conception of love. In Hamlyn’s case, love is conceived as a fairly generic pro-attitude, rather than as the specific kind of distinctively personal attitude discussed here. In Brown’s case, spelling out the formal object of love as simply being worthwhile (as a person) fails to distinguish love from other evaluative responses like admiration and respect. Part of the problem seems to be the rather simple account of what an emotion is that Brown and Hamlyn use as their starting point: if love is an emotion, then the understanding of what an emotion is must be enriched considerably to accommodate love. Yet it is not at all clear whether the idea of an “emotion proper” can be adequately enriched so as to do so. As Pismenny & Prinz (2017) point out, love seems to be too varied both in its ground and in the sort of experience it involves to be capturable by a single emotion.

The emotion complex view, which understands love to be a complex emotional attitude towards another person, may initially seem to hold out great promise to overcome the problems of alternative types of views. By articulating the emotional interconnections between persons, it could offer a satisfying account of the “depth” of love without the excesses of the union view and without the overly narrow teleological focus of the robust concern view; and because these emotional interconnections are themselves evaluations, it could offer an understanding of love as simultaneously evaluative, without needing to specify a single formal object of love. However, the devil is in the details.

Rorty (1986/1993) does not try to present a complete account of love; rather, she focuses on the idea that “relational psychological attitudes” which, like love, essentially involve emotional and desiderative responses, exhibit historicity : “they arise from, and are shaped by, dynamic interactions between a subject and an object” (p. 73). In part this means that what makes an attitude be one of love is not the presence of a state that we can point to at a particular time within the lover; rather, love is to be “identified by a characteristic narrative history” (p. 75). Moreover, Rorty argues, the historicity of love involves the lover’s being permanently transformed by loving who he does.

Baier (1991), seeming to pick up on this understanding of love as exhibiting historicity, says (p. 444):

Love is not just an emotion people feel toward other people, but also a complex tying together of the emotions that two or a few more people have; it is a special form of emotional interdependence.

To a certain extent, such emotional interdependence involves feeling sympathetic emotions, so that, for example, I feel disappointed and frustrated on behalf of my beloved when she fails, and joyful when she succeeds. However, Baier insists, love is “more than just the duplication of the emotion of each in a sympathetic echo in the other” (p. 442); the emotional interdependence of the lovers involves also appropriate follow-up responses to the emotional predicaments of your beloved. Two examples Baier gives (pp. 443–44) are a feeling of “mischievous delight” at your beloved’s temporary bafflement, and amusement at her embarrassment. The idea is that in a loving relationship your beloved gives you permission to feel such emotions when no one else is permitted to do so, and a condition of her granting you that permission is that you feel these emotions “tenderly.” Moreover, you ought to respond emotionally to your beloved’s emotional responses to you: by feeling hurt when she is indifferent to you, for example. All of these foster the sort of emotional interdependence Baier is after—a kind of intimacy you have with your beloved.

Badhwar (2003, p. 46) similarly understands love to be a matter of “one’s overall emotional orientation towards a person—the complex of perceptions, thoughts, and feelings”; as such, love is a matter of having a certain “character structure.” Central to this complex emotional orientation, Badhwar thinks, is what she calls the “look of love”: “an ongoing [emotional] affirmation of the loved object as worthy of existence…for her own sake” (p. 44), an affirmation that involves taking pleasure in your beloved’s well-being. Moreover, Badhwar claims, the look of love also provides to the beloved reliable testimony concerning the quality of the beloved’s character and actions (p. 57).

There is surely something very right about the idea that love, as an attitude central to deeply personal relationships, should not be understood as a state that can simply come and go. Rather, as the emotion complex view insists, the complexity of love is to be found in the historical patterns of one’s emotional responsiveness to one’s beloved—a pattern that also projects into the future. Indeed, as suggested above, the kind of emotional interdependence that results from this complex pattern can seem to account for the intuitive “depth” of love as fully interwoven into one’s emotional sense of oneself. And it seems to make some headway in understanding the complex phenomenology of love: love can at times be a matter of intense pleasure in the presence of one’s beloved, yet it can at other times involve frustration, exasperation, anger, and hurt as a manifestation of the complexities and depth of the relationships it fosters.

This understanding of love as constituted by a history of emotional interdependence enables emotion complex views to say something interesting about the impact love has on the lover’s identity. This is partly Rorty’s point (1986/1993) in her discussion of the historicity of love ( above ). Thus, she argues, one important feature of such historicity is that love is “ dynamically permeable ” in that the lover is continually “changed by loving” such that these changes “tend to ramify through a person’s character” (p. 77). Through such dynamic permeability, love transforms the identity of the lover in a way that can sometimes foster the continuity of the love, as each lover continually changes in response to the changes in the other. [ 14 ] Indeed, Rorty concludes, love should be understood in terms of “a characteristic narrative history” (p. 75) that results from such dynamic permeability. It should be clear, however, that the mere fact of dynamic permeability need not result in the love’s continuing: nothing about the dynamics of a relationship requires that the characteristic narrative history project into the future, and such permeability can therefore lead to the dissolution of the love. Love is therefore risky—indeed, all the more risky because of the way the identity of the lover is defined in part through the love. The loss of a love can therefore make one feel no longer oneself in ways poignantly described by Nussbaum (1990).

By focusing on such emotionally complex histories, emotion complex views differ from most alternative accounts of love. For alternative accounts tend to view love as a kind of attitude we take toward our beloveds, something we can analyze simply in terms of our mental state at the moment. [ 15 ] By ignoring this historical dimension of love in providing an account of what love is, alternative accounts have a hard time providing either satisfying accounts of the sense in which our identities as person are at stake in loving another or satisfactory solutions to problems concerning how love is to be justified (cf. Section 6 , especially the discussion of fungibility ).

Nonetheless, some questions remain. If love is to be understood as an emotion complex, we need a much more explicit account of the pattern at issue here: what ties all of these emotional responses together into a single thing, namely love? Baier and Badhwar seem content to provide interesting and insightful examples of this pattern, but that does not seem to be enough. For example, what connects my amusement at my beloved’s embarrassment to other emotions like my joy on his behalf when he succeeds? Why shouldn’t my amusement at his embarrassment be understood instead as a somewhat cruel case of schadenfreude and so as antithetical to, and disconnected from, love? Moreover, as Naar (2013) notes, we need a principled account of when such historical patterns are disrupted in such a way as to end the love and when they are not. Do I stop loving when, in the midst of clinical depression, I lose my normal pattern of emotional concern?

Presumably the answer requires returning to the historicity of love: it all depends on the historical details of the relationship my beloved and I have forged. Some loves develop so that the intimacy within the relationship is such as to allow for tender, teasing responses to each other, whereas other loves may not. The historical details, together with the lovers’ understanding of their relationship, presumably determine which emotional responses belong to the pattern constitutive of love and which do not. However, this answer so far is inadequate: not just any historical relationship involving emotional interdependence is a loving relationship, and we need a principled way of distinguishing loving relationships from other relational evaluative attitudes: precisely what is the characteristic narrative history that is characteristic of love?

Helm (2009, 2010) tries to answer some of these questions in presenting an account of love as intimate identification. To love another, Helm claims, is to care about him as the particular person he is and so, other things being equal, to value the things he values. Insofar as a person’s (structured) set of values—his sense of the kind of life worth his living—constitutes his identity as a person, such sharing of values amounts to sharing his identity, which sounds very much like union accounts of love. However, Helm is careful to understand such sharing of values as for the sake of the beloved (as robust concern accounts insist), and he spells this all out in terms of patterns of emotions. Thus, Helm claims, all emotions have not only a target and a formal object (as indicated above), but also a focus : a background object the subject cares about in terms of which the implicit evaluation of the target is made intelligible. (For example, if I am afraid of the approaching hailstorm, I thereby evaluate it as dangerous, and what explains this evaluation is the way that hailstorm bears on my vegetable garden, which I care about; my garden, therefore, is the focus of my fear.) Moreover, emotions normally come in patterns with a common focus: fearing the hailstorm is normally connected to other emotions as being relieved when it passes by harmlessly (or disappointed or sad when it does not), being angry at the rabbits for killing the spinach, delighted at the productivity of the tomato plants, etc. Helm argues that a projectible pattern of such emotions with a common focus constitute caring about that focus. Consequently, we might say along the lines of Section 4.3 , while particular emotions appraise events in the world as having certain evaluative properties, their having these properties is partly bestowed on them by the overall patterns of emotions.

Helm identifies some emotions as person-focused emotions : emotions like pride and shame that essentially take persons as their focuses, for these emotions implicitly evaluate in terms of the target’s bearing on the quality of life of the person that is their focus. To exhibit a pattern of such emotions focused on oneself and subfocused on being a mother, for example, is to care about the place being a mother has in the kind of life you find worth living—in your identity as a person; to care in this way is to value being a mother as a part of your concern for your own identity. Likewise, to exhibit a projectible pattern of such emotions focused on someone else and subfocused on his being a father is to value this as a part of your concern for his identity—to value it for his sake. Such sharing of another’s values for his sake, which, Helm argues, essentially involves trust, respect, and affection, amounts to intimate identification with him, and such intimate identification just is love. Thus, Helm tries to provide an account of love that is grounded in an explicit account of caring (and caring about something for the sake of someone else) that makes room for the intuitive “depth” of love through intimate identification.

Jaworska & Wonderly (2017) argue that Helm’s construal of intimacy as intimate identification is too demanding. Rather, they argue, the sort of intimacy that distinguishes love from mere caring is one that involves a kind of emotional vulnerability in which things going well or poorly for one’s beloved are directly connected not merely to one’s well-being, but to one’s ability to flourish. This connection, they argue, runs through the lover’s self-understanding and the place the beloved has in the lover’s sense of a meaningful life.

Why do we love? It has been suggested above that any account of love needs to be able to answer some such justificatory question. Although the issue of the justification of love is important on its own, it is also important for the implications it has for understanding more clearly the precise object of love: how can we make sense of the intuitions not only that we love the individuals themselves rather than their properties, but also that my beloved is not fungible—that no one could simply take her place without loss. Different theories approach these questions in different ways, but, as will become clear below, the question of justification is primary.

One way to understand the question of why we love is as asking for what the value of love is: what do we get out of it? One kind of answer, which has its roots in Aristotle, is that having loving relationships promotes self-knowledge insofar as your beloved acts as a kind of mirror, reflecting your character back to you (Badhwar, 2003, p. 58). Of course, this answer presupposes that we cannot accurately know ourselves in other ways: that left alone, our sense of ourselves will be too imperfect, too biased, to help us grow and mature as persons. The metaphor of a mirror also suggests that our beloveds will be in the relevant respects similar to us, so that merely by observing them, we can come to know ourselves better in a way that is, if not free from bias, at least more objective than otherwise.

Brink (1999, pp. 264–65) argues that there are serious limits to the value of such mirroring of one’s self in a beloved. For if the aim is not just to know yourself better but to improve yourself, you ought also to interact with others who are not just like yourself: interacting with such diverse others can help you recognize alternative possibilities for how to live and so better assess the relative merits of these possibilities. Whiting (2013) also emphasizes the importance of our beloveds’ having an independent voice capable of reflecting not who one now is but an ideal for who one is to be. Nonetheless, we need not take the metaphor of the mirror quite so literally; rather, our beloveds can reflect our selves not through their inherent similarity to us but rather through the interpretations they offer of us, both explicitly and implicitly in their responses to us. This is what Badhwar calls the “epistemic significance” of love. [ 16 ]

In addition to this epistemic significance of love, LaFollette (1996, Chapter 5) offers several other reasons why it is good to love, reasons derived in part from the psychological literature on love: love increases our sense of well-being, it elevates our sense of self-worth, and it serves to develop our character. It also, we might add, tends to lower stress and blood pressure and to increase health and longevity. Friedman (1993) argues that the kind of partiality towards our beloveds that love involves is itself morally valuable because it supports relationships—loving relationships—that contribute “to human well-being, integrity, and fulfillment in life” (p. 61). And Solomon (1988, p. 155) claims:

Ultimately, there is only one reason for love. That one grand reason…is “because we bring out the best in each other.” What counts as “the best,” of course, is subject to much individual variation.

This is because, Solomon suggests, in loving someone, I want myself to be better so as to be worthy of his love for me.

Each of these answers to the question of why we love understands it to be asking about love quite generally, abstracted away from details of particular relationships. It is also possible to understand the question as asking about particular loves. Here, there are several questions that are relevant:

What, if anything, justifies my loving rather than not loving this particular person?
What, if anything, justifies my coming to love this particular person rather than someone else?
What, if anything, justifies my continuing to love this particular person given the changes—both in him and me and in the overall circumstances—that have occurred since I began loving him?

These are importantly different questions. Velleman (1999), for example, thinks we can answer (1) by appealing to the fact that my beloved is a person and so has a rational nature, yet he thinks (2) and (3) have no answers: the best we can do is offer causal explanations for our loving particular people, a position echoed by Han (2021). Setiya (2014) similarly thinks (1) has an answer, but points not to the rational nature of persons but rather to the other’s humanity , where such humanity differs from personhood in that not all humans need have the requisite rational nature for personhood, and not all persons need be humans. And, as will become clear below , the distinction between (2) and (3) will become important in resolving puzzles concerning whether our beloveds are fungible, though it should be clear that (3) potentially raises questions concerning personal identity (which will not be addressed here).

It is important not to misconstrue these justificatory questions. Thomas (1991) , for example, rejects the idea that love can be justified: “there are no rational considerations whereby anyone can lay claim to another’s love or insist that an individual’s love for another is irrational” (p. 474). This is because, Thomas claims (p. 471):

no matter how wonderful and lovely an individual might be, on any and all accounts, it is simply false that a romantically unencumbered person must love that individual on pain of being irrational. Or, there is no irrationality involved in ceasing to love a person whom one once loved immensely, although the person has not changed.

However, as LaFollette (1996, p. 63) correctly points out,

reason is not some external power which dictates how we should behave, but an internal power, integral to who we are.… Reason does not command that we love anyone. Nonetheless, reason is vital in determining whom we love and why we love them.

That is, reasons for love are pro tanto : they are a part of the overall reasons we have for acting, and it is up to us in exercising our capacity for agency to decide what on balance we have reason to do or even whether we shall act contrary to our reasons. To construe the notion of a reason for love as compelling us to love, as Thomas does, is to misconstrue the place such reasons have within our agency. [ 17 ]

Most philosophical discussions of the justification of love focus on question (1) , thinking that answering this question will also, to the extent that we can, answer question (2) , which is typically not distinguished from (3) . The answers given to these questions vary in a way that turns on how the kind of evaluation implicit in love is construed. On the one hand, those who understand the evaluation implicit in love to be a matter of the bestowal of value (such as Telfer 1970–71; Friedman 1993; Singer 1994) typically claim that no justification can be given (cf. Section 4.2 ). As indicated above, this seems problematic, especially given the importance love can have both in our lives and, especially, in shaping our identities as persons. To reject the idea that we can love for reasons may reduce the impact our agency can have in defining who we are.

On the other hand, those who understand the evaluation implicit in love to be a matter of appraisal tend to answer the justificatory question by appeal to these valuable properties of the beloved. This acceptance of the idea that love can be justified leads to two further, related worries about the object of love.

The first worry is raised by Vlastos (1981) in a discussion Plato’s and Aristotle’s accounts of love. Vlastos notes that these accounts focus on the properties of our beloveds: we are to love people, they say, only because and insofar as they are objectifications of the excellences. Consequently, he argues, in doing so they fail to distinguish “ disinterested affection for the person we love” from “ appreciation of the excellences instantiated by that person ” (p. 33). That is, Vlastos thinks that Plato and Aristotle provide an account of love that is really a love of properties rather than a love of persons—love of a type of person, rather than love of a particular person—thereby losing what is distinctive about love as an essentially personal attitude. This worry about Plato and Aristotle might seem to apply just as well to other accounts that justify love in terms of the properties of the person: insofar as we love the person for the sake of her properties, it might seem that what we love is those properties and not the person. Here it is surely insufficient to say, as Solomon (1988, p. 154) does, “if love has its reasons, then it is not the whole person that one loves but certain aspects of that person—though the rest of the person comes along too, of course”: that final tagline fails to address the central difficulty about what the object of love is and so about love as a distinctly personal attitude. (Clausen 2019 might seem to address this worry by arguing that we love people not as having certain properties but rather as having “ organic unities ”: a holistic set of properties the value of each of which must be understood in essential part in terms of its place within that whole. Nonetheless, while this is an interesting and plausible way to think about the value of the properties of persons, that organic unity itself will be a (holistic) property held by the person, and it seems that the fundamental problem reemerges at the level of this holistic property: do we love the holistic unity rather than the person?)

The second worry concerns the fungibility of the object of love. To be fungible is to be replaceable by another relevantly similar object without any loss of value. Thus, money is fungible: I can give you two $5 bills in exchange for a $10 bill, and neither of us has lost anything. Is the object of love fungible? That is, can I simply switch from loving one person to loving another relevantly similar person without any loss? The worry about fungibility is commonly put this way: if we accept that love can be justified by appealing to properties of the beloved, then it may seem that in loving someone for certain reasons, I love him not simply as the individual he is, but as instantiating those properties. And this may imply that any other person instantiating those same properties would do just as well: my beloved would be fungible. Indeed, it may be that another person exhibits the properties that ground my love to a greater degree than my current beloved does, and so it may seem that in such a case I have reason to “trade up”—to switch my love to the new, better person. However, it seems clear that the objects of our loves are not fungible: love seems to involve a deeply personal commitment to a particular person, a commitment that is antithetical to the idea that our beloveds are fungible or to the idea that we ought to be willing to trade up when possible. [ 18 ]

In responding to these worries, Nozick (1989) appeals to the union view of love he endorses (see the section on Love as Union ):

The intention in love is to form a we and to identify with it as an extended self, to identify one’s fortunes in large part with its fortunes. A willingness to trade up, to destroy the very we you largely identify with, would then be a willingness to destroy your self in the form of your own extended self. [p. 78]

So it is because love involves forming a “we” that we must understand other persons and not properties to be the objects of love, and it is because my very identity as a person depends essentially on that “we” that it is not possible to substitute without loss one object of my love for another. However, Badhwar (2003) criticizes Nozick, saying that his response implies that once I love someone, I cannot abandon that love no matter who that person becomes; this, she says, “cannot be understood as love at all rather than addiction” (p. 61). [ 19 ]

Instead, Badhwar (1987) turns to her robust-concern account of love as a concern for the beloved for his sake rather than one’s own. Insofar as my love is disinterested — not a means to antecedent ends of my own—it would be senseless to think that my beloved could be replaced by someone who is able to satisfy my ends equally well or better. Consequently, my beloved is in this way irreplaceable. However, this is only a partial response to the worry about fungibility, as Badhwar herself seems to acknowledge. For the concern over fungibility arises not merely for those cases in which we think of love as justified instrumentally, but also for those cases in which the love is justified by the intrinsic value of the properties of my beloved. Confronted with cases like this, Badhwar (2003) concludes that the object of love is fungible after all (though she insists that it is very unlikely in practice). (Soble (1990, Chapter 13) draws similar conclusions.)

Nonetheless, Badhwar thinks that the object of love is “phenomenologically non-fungible” (2003, p. 63; see also 1987, p. 14). By this she means that we experience our beloveds to be irreplaceable: “loving and delighting in [one person] are not completely commensurate with loving and delighting in another” (1987, p. 14). Love can be such that we sometimes desire to be with this particular person whom we love, not another whom we also love, for our loves are qualitatively different. But why is this? It seems as though the typical reason I now want to spend time with Amy rather than Bob is, for example, that Amy is funny but Bob is not. I love Amy in part for her humor, and I love Bob for other reasons, and these qualitative differences between them is what makes them not fungible. However, this reply does not address the worry about the possibility of trading up: if Bob were to be at least as funny (charming, kind, etc.) as Amy, why shouldn’t I dump her and spend all my time with him?

A somewhat different approach is taken by Whiting (1991). In response to the first worry concerning the object of love, Whiting argues that Vlastos offers a false dichotomy: having affection for someone that is disinterested —for her sake rather than my own—essentially involves an appreciation of her excellences as such. Indeed, Whiting says, my appreciation of these as excellences, and so the underlying commitment I have to their value, just is a disinterested commitment to her because these excellences constitute her identity as the person she is. The person, therefore, really is the object of love. Delaney (1996) takes the complementary tack of distinguishing between the object of one’s love, which of course is the person, and the grounds of the love, which are her properties: to say, as Solomon does, that we love someone for reasons is not at all to say that we only love certain aspects of the person. In these terms, we might say that Whiting’s rejection of Vlastos’ dichotomy can be read as saying that what makes my attitude be one of disinterested affection—one of love—for the person is precisely that I am thereby responding to her excellences as the reasons for that affection. [ 20 ]

Of course, more needs to be said about what it is that makes a particular person be the object of love. Implicit in Whiting’s account is an understanding of the way in which the object of my love is determined in part by the history of interactions I have with her: it is she, and not merely her properties (which might be instantiated in many different people), that I want to be with; it is she, and not merely her properties, on whose behalf I am concerned when she suffers and whom I seek to comfort; etc. This addresses the first worry, but not the second worry about fungibility, for the question still remains whether she is the object of my love only as instantiating certain properties, and so whether or not I have reason to “trade up.”

To respond to the fungibility worry, Whiting and Delaney appeal explicitly to the historical relationship. [ 21 ] Thus, Whiting claims, although there may be a relatively large pool of people who have the kind of excellences of character that would justify my loving them, and so although there can be no answer to question (2) about why I come to love this rather than that person within this pool, once I have come to love this person and so have developed a historical relation with her, this history of concern justifies my continuing to love this person rather than someone else (1991, p. 7). Similarly, Delaney claims that love is grounded in “historical-relational properties” (1996, p. 346), so that I have reasons for continuing to love this person rather than switching allegiances and loving someone else. In each case, the appeal to both such historical relations and the excellences of character of my beloved is intended to provide an answer to question (3) , and this explains why the objects of love are not fungible.

There seems to be something very much right with this response. Relationships grounded in love are essentially personal, and it would be odd to think of what justifies that love to be merely non-relational properties of the beloved. Nonetheless, it is still unclear how the historical-relational propreties can provide any additional justification for subsequent concern beyond that which is already provided (as an answer to question (1) ) by appeal to the excellences of the beloved’s character (cf. Brink 1999). The mere fact that I have loved someone in the past does not seem to justify my continuing to love him in the future. When we imagine that he is going through a rough time and begins to lose the virtues justifying my initial love for him, why shouldn’t I dump him and instead come to love someone new having all of those virtues more fully? Intuitively (unless the change she undergoes makes her in some important sense no longer the same person he was), we think I should not dump him, but the appeal to the mere fact that I loved him in the past is surely not enough. Yet what historical-relational properties could do the trick? (For an interesting attempt at an answer, see Kolodny 2003 and also Howard 2019.)

If we think that love can be justified, then it may seem that the appeal to particular historical facts about a loving relationship to justify that love is inadequate, for such idiosyncratic and subjective properties might explain but cannot justify love. Rather, it may seem, justification in general requires appealing to universal, objective properties. But such properties are ones that others might share, which leads to the problem of fungibility. Consequently it may seem that love cannot be justified. In the face of this predicament, accounts of love that understand love to be an attitude towards value that is intermediate between appraisal and bestowal, between recognizing already existing value and creating that value (see Section 4.3 ) might seem to offer a way out. For once we reject the thought that the value of our beloveds must be either the precondition or the consequence of our love, we have room to acknowledge that the deeply personal, historically grounded, creative nature of love (central to bestowal accounts) and the understanding of love as responsive to valuable properties of the beloved that can justify that love (central to appraisal accounts) are not mutually exclusive (Helm 2010; Bagley 2015).

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Aristotle , Nicomachean Ethics , translated by W.D. Ross.
Moseley, A., “ Philosophy of Love ,” in J. Fieser (ed.), Internet Encyclopedia of Philosophy

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The Variety of Values: Essays on Morality, Meaning, and Love

Susan Wolf, The Variety of Values: Essays on Morality, Meaning, and Love , Oxford University Press, 2015, 263pp., $45.00 (pbk), ISBN 9780195332810.

Reviewed by Sara Protasi, University of Puget Sound

Few essays evoke the same enthusiastic praise for their combination of rigorous reasoning, elegant writing style and influential thesis as Susan Wolf's "Moral Saints." [1] Its placement as the inaugural piece in this collection allows one to see that it is not only chronologically but also conceptually prior to Wolf's subsequent essays. It contains the seeds, in Wolf's own metaphor, from which sprouted an impressively cohesive collection of arguments concerning the forcefulness and inescapability of moral demands, and the significance and resilience of nonmoral values.

In the introduction, with a mixture of humility and pride, Wolf calls attention to the systematic nature of these thirteen articles (only one of which is previously unpublished), and details the connections among them. She highlights central, recurrent ideas and explains how the essays relate to the original themes of "Moral Saints," namely how there is more to value than morality, how moral considerations may be less forceful than moral philosophers have often portrayed them, and how different value reasons can pull us in opposite directions. The first part of the book, "Moral and Nonmoral Values," focuses on the nature and importance of nonmoral values, and their relation to moral ones. The connected topic of the structure and importance of morality is discussed in part 4, "The Concept of Duty." In the middle, part 2 ("Meaning in Life") explores the topic of meaningfulness, and part 3 discusses "Love".

Wolf devotes the final section of the introduction to the cover of the book, which features a still life by Willem Heda, the Dutch painter, depicting the remains of a luscious feast. Wolf tells us that she appreciates the Dutch Golden Age genre because of its rich textures, and one cannot help but think of the rich textures of her philosophical writing. Wolf explains that she is attracted by what she considers these paintings' characteristic "ambivalence and ambiguity" (8): in the Calvinist context where they were produced and sold, sensual pleasures and appreciation of material goods were condemned, and still lifes were allegories of transience, warnings against appreciating things that are doomed to decay. But the paintings themselves are magnificent objects, and their melancholic message is obfuscated, contradicted, and possibly nullified by the very means with which it is conveyed.

Wolf is here pointing to a tension that infuses all the essays, one way or the other: the tension between moral demands ("don't value material goods!") and the demands of beauty, of taste, and, in general, of nonmoral value. She constantly shows us how decent, well-rounded agents cannot, and should not, always wholeheartedly comply with their moral obligations, for two reasons. First, because nonmoral values are intrinsically important, and Wolf convincingly articulates this importance throughout the book, highlighting the shallowness of the dichotomy morality vs. self-interest that was characteristic of moral philosophy when "Moral Saints" was published. Second, because morality cannot keep its irreplaceable role of requiring us to take into account the needs and interests of others, if it is too demanding. When we conceive of morality as overriding every other practical consideration, people will not have "the freedom to live lives that they can find to be good and rewarding" (228) and will be less inclined to respect moral imperatives.

Notwithstanding her commitment to the plurality of values, however, Wolf ends up neglecting some crucial aspects of what is symbolized in her beloved Dutch Golden Age paintings: our embodied, emotional nature, our being subject to impulses and unendorsed habits, our being attuned to and appreciative of simple pleasures, such as the pleasures of the table that are the subject of Heda's still lifes.

To start with this last point: Wolf rarely talks in positive terms about the more mundane kinds of nonmoral values that occupy a central role in most people's lives. For instance, in "Good-for-Nothings" (ch. 5), she rejects a welfarist theory of value, arguing that there can be things that are good independently of the fact that they benefit us: "These things are not good because they benefit us; they benefit us because they are good" (76). Her examples of good things are: reading Middlemarch , watching The Wire , practicing the cello, training for a marathon, appreciating seventeenth century Dutch paintings, and more generally "good art, good philosophy, good science" (73). She explicitly contrasts these activities and pursuits with less valuable counterparts: reading The Da Vinci Code , watching Project Runway , and playing Angry Birds.

Wolf's examples of good things are well-chosen to resonate with her audience of professional philosophers in the Anglophone tradition, in its current demographic make-up. Extending Wolf's point to different cultural and socio-economic contexts seems relatively straightforward. For instance, we could talk of reading the Mahabharata , watching Taiwanese puppetry shows, practicing the djembe. However, this expansion would leave unaltered the most significant feature of Wolf's examples: they are all meant to be expressions of excellence . After saying that art, philosophy, and science are among the "things of immeasurable value" (76) with which the world is replete, and that "we may think of our lives as better, and more fortunate, insofar as we are able to be in appreciative touch with some of the most valuable of these" (76), Wolf goes on to say that "a good human life involves 'enjoyment of the excellent'" (77). But having immeasurable value is not the same as being excellent, and treating them as equivalent has two consequences.

First, it makes one more likely to overlook admittedly less complex sources of values, such as those stemming from appreciation of natural beauty, or from sensual activities such as eating, or having sex, the kind of transient but valuable experiences that were shunned by Dutch Calvinists.

Secondly, it risks restricting the chance of a "better, and more fortunate" life to those who are capable of experiencing excellence. Consider a cognitively disabled person. Her impairment prevents her from intellectual excellence: she cannot read Middlemarch , nor understand The Wire , and she could never distinguish a Rembrandt from a Kinkade. She does, however, watch Project Runway , she can read children books, and she really enjoys eating juicy apples and walking in the park. Her impairment also prevents her from moral excellence. While she may be naturally virtuous, in the Aristotelian sense, she cannot achieve practical wisdom, distinguish between hypothetical and categorical imperatives, or maximize utility. Finally, while she is affectionate to her family members, her loving behavior is often immature and self-centered, comparable to that of a toddler. But even though moral, intellectual, and "interpersonal" excellence are bound to be out of her reach, she is in appreciative touch with some things of immeasurable value, and I hesitate to think that her life is less good and less fortunate than mine.

Another context in which Wolf's view could be enriched by taking into consideration a greater variety of psychological profiles is her discussion of personal love. Love is the main topic of chapters 9, 10 and 11, but also comes up in other essays as an exemplary source of "values . . . that compete both motivationally and normatively with moral values" (5). In "The Importance of Love" (ch. 10), Wolf defines love as "caring, deeply and personally, for a person for her own sake" (191). It is an "orientation in the world" that "gives us reasons to live" (191).

Wolf's account is close to the commonsensical understanding of love, and similar to other influential philosophical accounts, such as Harry Frankfurt's. [2] But specific to her approach is how Wolf envisions the role of love's reasons in practical deliberation. In "Morality and Partiality" (ch. 3), for instance, Wolf defends a conception of morality that incorporates what she calls the Impartialist Insight -- "the claim that all persons are equally deserving of well-being and respect" (33) -- in a "moderate" way, so as to be compatible with the demands of partiality "without apology" (35). Her approach on the one hand acknowledges that friendship and love are valuable in themselves, independently of their contribution to morality, but on the other also embraces the possibility of a radical choice in favor of partiality, even at a grave moral cost: the choice of a woman to hide her criminal son from the police, causing an innocent to be imprisoned in his place. Wolf suggests that the woman's hesitation to act according to morality is not only understandable but "positively reasonable . . . . After all, if the meaning of one's life and one's very identity is bound with someone as deeply as a mother's life is characteristically tied to her son's, why should the dictates of impartial morality be regarded as decisive?" (41). She goes on to say that such a woman might be as worthy of admiration and respect as her counterpart who decides not to shelter her son.

While I am sympathetic with Wolf's picture, I worry that she relies on an all-too-rosy picture of motherhood and maternal love, thus implicitly moralizing love itself. To the extent that Wolf convinces us that partiality can reasonably trump impartiality, she succeeds in doing so by describing the mother as engaging in "tortured deliberations" (42), ready to sacrifice her own well-being for the sake of her son's: "Do to me what you like . . . . Judge me as you will. I will go to hell if I have to, but my son is more important to me than my moral salvation." (41). This mother is a selfless martyr. Some readers might in fact take issue with precisely this quasi-fanatical aspect: perhaps she should worry more about the innocent man who will go to jail in her son's place than about her own moral salvation. But even those who feel the pull of Wolf's example, and I am one of them, should bear in mind that there are darker and less valuable ways in which maternal and filial identity are tied up, than pure maternal altruism. Consider the case of a mother who is affected either by narcissistic or borderline personality disorder, or is just plain selfish. [3] Such mothers will be pained at the prospect of their child's going to jail because of the suffering it would cause to them . The shared sense of identity characterizing these relatively common relations is deeply problematic. To the extent that Wolf succeeds in showing that the mother's choice is respectable, or even admirable, she does so by relying not so much on the value of love itself, but on the value of a moralized picture of love.

Consider also Wolf's example in "'One Thought Too Many': Love, Morality, and the Ordering of Commitment" (ch. 9). The essay examines Bernard Williams' famous discussion of the man who rescues his wife instead of another drowning stranger, and who ought not, according to Williams, be motivated by the thought that she is his wife and it is permissible for him to favor her over a stranger. [4] Wolf reviews different interpretations and consequent responses to Williams' thesis, and concludes that the most common reaction is to agree with Williams that "the thought of moral permissibility would be one thought too many if it is understood to occur at the moment of action" (145, original emphases). This view, according to Wolf, is compatible with finding "nothing wrong with a person wondering, in a cool and reflective moment, under what conditions one may give preference to one's loved ones and under what conditions one may not" (146). But -- she argues -- there is in fact something wrong with the husband who reflects, in cold mind, about whether what he did was morally permissible: it is an unappealing personal ideal of a lover. In the essay she offers an alternative ideal, or rather "glimpses of a psychological profile that could be filled out so as to constitute an ideal" (161): a lover who would not constrain his actions to only those that are morally permissible, and who is unlikely to engage in moral deliberation, even hypothetically, over Williams' scenario. Wolf highlights that this is a personal and not a moral ideal, one she wishes she could realize and that she wishes for her children and friends.

Wolf claims to have sketched a psychological profile, but she does not pause to consider whether the husband depicted by Williams is a psychologically ordinary husband. Wolf is clearly sensitive to the constraints imposed on our moral ideals by nonmoral values. But there are also other constraints, imposed by our psychology.

I myself know that I fall short of being the kind of person that Wolf has in mind. I engage in the post-hoc reflections about what morality requires that Wolf deems as obtrusive, and the reason I do is that I sometimes need morality to nudge me to fulfill the demands of love. [5] Lovers are not always capable of putting their beloveds' interests before their own, for a variety of factors: weakness of the will, egoism, and, more relevant to Williams' scenario, primal instincts and emotions such as the hunger that made fathers fight with their sons over a piece of bread in concentration camps, [6] or the panic that makes a man flee in front of an avalanche instead of protecting his wife and children, [7] or, less dramatically, the sleep deprivation and exhaustion that causes petty fights between parents of a newborn.

One might respond on Wolf's behalf that she is explicit about the ideal nature of her lover, so that we should exclude those psychological facts that count as character flaws. But imagine a case in which our husband is a military rescuer. He has been trained to defeat his survival instinct, so there is no risk of him running for his life in front of an avalanche. However, he has also been trained to save perfect strangers. This is not only a deeply engrained habit, but also a part of his identity. When the avalanche approaches, his wife is at 50 meters from him, but another woman, older and less fit than his wife, is closer. It would be physically possible for him to run faster and save his wife. However, his training and professional identity kick in and he runs to save the stranger. Would a post-hoc reflection be inappropriate in this case? Could this person not be a desirable, even ideal love partner?

Wolf's decent human agents are very decent, but sometimes not quite human enough. Reflecting over less idealized profiles of lovers allows us to see also how the very boundaries between normative and axiological domains are sometimes, maybe often, blurry: in real life situations, it is often difficult to distinguish between different kinds of reasons and values. Whether or not a tired woman wakes her husband when the baby needs to be changed may be a complex deliberative act, and the final decision might be justified by a moral reason (he changed the baby earlier in the night, so it's only fair she lets him sleep), a loving one (he is sleeping so well, poor thing), both, or none (there was no time to think, she just instinctively rushed to the crib). Appreciating the variety of values means also appreciating the variety of value , its own internal miscellaneous messiness.

This remark is of course Wolfian in spirit, and I see it showcased by the essay where we find the most psychologically realistic, and thus highly flawed, examples of human agents: "Loving Attention: Lessons in Love from The Philadelphia Story " (ch. 10). Wolf uses the movie The Philadelphia Story as a case study for understanding Iris Murdoch's notion of loving attention as a moral virtue. Wolf's conclusion is that loving attention can be a moral virtue insofar as it is interpreted as "loving of the world" (177). This conclusion is reached through a detailed analysis of the movie and the loving styles of it characters. This method of inquiry, inherently attuned to the complexity of human psychology, not coincidentally leads Wolf to minimize the differences between the domains of value: personal love is argued to be fundamentally analogous to loving the world, including people who are evil and thus unworthy of love, and to love of the arts, and even, maybe, love of chocolate and basketball (cf. footnote 11, 179).

If I had to summarize the gist of my critical remarks in a slogan, it would be: "more chocolate and basketball, please". But I would not be in the position of making such remarks had it not been for Susan Wolf's ground-breaking articulation of the importance of not being saintly.

ACKNOWLEDGEMENTS For their feedback on this review I thank Aaron Meskin and Shen-yi Liao, and especially Michael Della Rocca and Tyler Doggett for extensive discussions.

[1] Journal of Philosophy 79(8): 419-439 (1982).

[2] It would have been interesting for Wolf to compare her view to Frankfurt's view in The Reasons of Love (Princeton University Press, 2006), especially given their opposite perspectives on the relation between love for others and self-love.

[3] Lydia Davis portrays such a mother in "Selfish" ( The Collected Stories of Lydia Davis , Penguin, 2011, 441-442). The story is chilling because the mother is not depicted as abnormal in a clinical sense, even though of course the distinction between a psychological pathology and a moral flaw may not always be easy to draw.

[4] Bernard Williams, Moral Luck , Cambridge University Press, 1981, 1-19. For simplicity throughout the paper I maintain the husband/wife language, which does not imply endorsing a conventional picture of romantic love, according to which lovers are heterosexual, married, etc.

[5] I do not mean to imply that Wolf is not aware of the existence of conflicts between one's self-interests and the interests of our beloved, as she explicitly talks about these conflicts (see, e.g., the conclusion of ch. 3, p. 46). What I argue here is that the existence of these conflicts should play a larger role in determining what ideals of love are obtainable, and thus desirable.

[6] As recounted by Primo Levi in If This is a Man , Abacus, 2013.

[7] This example is inspired by the movie Force Majeure .

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The Variety of Values: Essays on Morality, Meaning, and Love

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11 The Importance of Love

Published: December 2014
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Ask anyone to name the most important things in life, and “love” will come up in almost every answer. Yet academic philosophers have historically given relatively little attention to the subject. This chapter takes up the basic questions “What is love?” and “What is so great about it?” After canvassing the wide variety of relationships that are plausibly characterized as loving, the chapter rejects definitions that focus on desires to benefit or be with the beloved as well as definitions that associate love with an “arresting awareness” of the beloved’s value. Rather, the chapter suggests that the only thing all serious loves may have in common is the fact that they involve caring, deeply and personally, about the objects of love for their own sake. As such, the chapter proposes, love provides an orientation in the world that roots us motivationally to it.

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Essays About Love: 20 Intriguing Ideas for Students

Love can make a fascinating essay topic, but sometimes finding the perfect topic idea is challenging. Here are 20 of the best essays about love.

Writers have often explored the subject of love and what it means throughout history. In his book Essays in Love , Alain de Botton creates an in-depth essay on what love looks like, exploring a fictional couple’s relationship while highlighting many facts about love. This book shows how much there is to say about love as it beautifully merges non-fiction with fiction work.

The New York Times published an entire column dedicated to essays on modern love, and many prize-winning reporters often contribute to the collection. With so many published works available, the subject of love has much to be explored.

If you are going to write an essay about love and its effects, you will need a winning topic idea. Here are the top 20 topic ideas for essays about love. These topics will give you plenty to think about and explore as you take a stab at the subject that has stumped philosophers, writers, and poets since the dawn of time.

For help with your essays, check out our round-up of the best essay checkers .

1. Outline the Definition of Love

2. describe your favorite love story, 3. what true love looks like, 4. discuss how human beings are hard-wired for love, 5. explore the different types of love, 6. determine the true meaning of love, 7. discuss the power of love, 8. do soul mates exist, 9. determine if all relationships should experience a break-up, 10. does love at first sight exist, 11. explore love between parents and children, 12. discuss the disadvantages of love, 13. ask if love is blind, 14. discuss the chemical changes that love causes, 15. outline the ethics of love, 16. the inevitability of heartbreak, 17. the role of love in a particular genre of literature, 18. is love freeing or oppressing, 19. does love make people do foolish things, 20. explore the theme of love from your favorite book or movie.

Defining love may not be as easy as you think. While it seems simple, love is an abstract concept with multiple potential meanings. Exploring these meanings and then creating your own definition of love can make an engaging essay topic.

To do this, first, consider the various conventional definitions of love. Then, compare and contrast them until you come up with your own definition of love.

One essay about love you could tackle is describing and analyzing a favorite love story. This story could be from a fiction tale or real life. It could even be your love story.

As you analyze and explain the love story, talk about the highs and lows of love. Showcase the hard and great parts of this love story, then end the essay by talking about what real love looks like (outside the flowers and chocolates).

Essays About Love: What true love looks like?

This essay will explore what true love looks like. With this essay idea, you could contrast true love with the romantic love often shown in movies. This contrast would help the reader see how true love looks in real life.

An essay about what true love looks like could allow you to explore this kind of love in many different facets. It would allow you to discuss whether or not someone is, in fact, in true love. You could demonstrate why saying “I love you” is not enough through the essay.

There seems to be something ingrained in human nature to seek love. This fact could make an interesting essay on love and its meaning, allowing you to explore why this might be and how it plays out in human relationships.

Because humans seem to gravitate toward committed relationships, you could argue that we are hard-wired for love. But, again, this is an essay option that has room for growth as you develop your thoughts.

There are many different types of love. For example, while you can have romantic love between a couple, you may also have family love among family members and love between friends. Each of these types of love has a different expression, which could lend itself well to an interesting essay topic.

Writing an essay that compares and contrasts the different types of love would allow you to delve more deeply into the concept of love and what makes up a loving relationship.

What does love mean? This question is not as easy to answer as you might think. However, this essay topic could give you quite a bit of room to develop your ideas about love.

While exploring this essay topic, you may discover that love means different things to different people. For some, love is about how someone makes another person feel. To others, it is about actions performed. By exploring this in an essay, you can attempt to define love for your readers.

What can love make people do? This question could lend itself well to an essay topic. The power of love is quite intense, and it can make people do things they never thought they could or would do.

With this love essay, you could look at historical examples of love, fiction stories about love relationships, or your own life story and what love had the power to do. Then, at the end of your essay, you can determine how powerful love is.

The idea of a soul mate is someone who you are destined to be with and love above all others. This essay topic would allow you to explore whether or not each individual has a soul mate.

If you determine that they do, you could further discuss how you would identify that soul mate. How can you tell when you have found “the one” right for you? Expanding on this idea could create a very interesting and unique essay.

Essays About Love: Determine if all relationships should experience a break-up

Break-ups seem inevitable, and strong relationships often come back together afterward. Yet are break-ups truly inevitable? Or are they necessary to create a strong bond? This idea could turn into a fascinating essay topic if you look at both sides of the argument.

On the one hand, you could argue that the break-up experience shows you whether or not your relationship can weather difficult times. On the other hand, you could argue that breaking up damages the trust you’re working to build. Regardless of your conclusion, you can build a solid essay off of this topic idea.

Love, at first sight is a common theme in romance stories, but is it possible? Explore this idea in your essay. You will likely find that love, at first sight, is nothing more than infatuation, not genuine love.

Yet you may discover that sometimes, love, at first sight, does happen. So, determine in your essay how you can differentiate between love and infatuation if it happens to you. Then, conclude with your take on love at first sight and if you think it is possible.

The love between a parent and child is much different than the love between a pair of lovers. This type of love is one-sided, with care and self-sacrifice on the parent’s side. However, the child’s love is often unconditional.

Exploring this dynamic, especially when contrasting parental love with romantic love, provides a compelling essay topic. You would have the opportunity to define this type of love and explore what it looks like in day-to-day life.

Most people want to fall in love and enjoy a loving relationship, but does love have a downside? In an essay, you can explore the disadvantages of love and show how even one of life’s greatest gifts is not without its challenges.

This essay would require you to dig deep and find the potential downsides of love. However, if you give it a little thought, you should be able to discuss several. Finally, end the essay by telling the reader whether or not love is worth it despite the many challenges.

Love is blind is a popular phrase that indicates love allows someone not to see another person’s faults. But is love blind, or is it simply a metaphor that indicates the ability to overlook issues when love is at the helm.

If you think more deeply about this quote, you will probably determine that love is not blind. Rather, love for someone can overshadow their character flaws and shortcomings. When love is strong, these things fall by the wayside. Discuss this in your essay, and draw your own conclusion to decide if love is blind.

When someone falls in love, their body feels specific hormonal and chemical changes. These changes make it easier to want to spend time with the person. Yet they can be fascinating to study, and you could ask whether or not love is just chemical reactions or something more.

Grab a science book or two and see if you can explore these physiological changes from love. From the additional sweating to the flushing of the face, you will find quite a few chemical changes that happen when someone is in love.

Love feels like a positive emotion that does not have many ethical concerns, but this is not true. Several ethical questions come from the world of love. Exploring these would make for an interesting and thoughtful essay.

For example, you could discuss if it is ethically acceptable to love an object or even oneself or love other people. You could discuss if it is appropriate to enter into a physical relationship if there is no love present or if love needs to come first. There are many questions to explore with this love essay.

If you choose to love someone, is heartbreak inevitable? This question could create a lengthy essay. However, some would argue that it is because either your object of affection will eventually leave you through a break-up or death.

Yet do these actions have to cause heartbreak, or are they simply part of the process? Again, this question lends itself well to an essay because it has many aspects and opinions to explore.

Literature is full of stories of love. You could choose a genre, like mythology or science fiction, and explore the role of love in that particular genre. With this essay topic, you may find many instances where love is a vital central theme of the work.

Keep in mind that in some genres, like myths, love becomes a driving force in the plot, while in others, like historical fiction, it may simply be a background part of the story. Therefore, the type of literature you choose for this essay would significantly impact the way your essay develops.

Most people want to fall in love, but is love freeing or oppressing? The answer may depend on who your loved ones are. Love should free individuals to authentically be who they are, not tie them into something they are not.

Yet there is a side of love that can be viewed as oppressive, deepening on your viewpoint. For example, you should stay committed to just that individual when you are in a committed relationship with someone else. Is this freeing or oppressive? Gather opinions through research and compare the answers for a compelling essay.

You can easily find stories of people that did foolish things for love. These stories could translate into interesting and engaging essays. You could conclude the answer to whether or not love makes people do foolish things.

Your answer will depend on your research, but chances are you will find that, yes, love makes people foolish at times. Then you could use your essay to discuss whether or not it is still reasonable to think that falling in love is a good thing, although it makes people act foolishly at times.

Most fiction works have love in them in some way. This may not be romantic love, but you will likely find characters who love something or someone.

Use that fact to create an essay. Pick your favorite story, either through film or written works, and explore what love looks like in that work. Discuss the character development, storyline, and themes and show how love is used to create compelling storylines.

If you are interested in learning more, check out our essay writing tips !

Bryan Collins is the owner of Become a Writer Today. He's an author from Ireland who helps writers build authority and earn a living from their creative work. He's also a former Forbes columnist and his work has appeared in publications like Lifehacker and Fast Company.

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The Definition of Love, Essay Example

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Thesis statement

Love is a precious gift from God to humankind without it life lacks purpose and meaning

Multiple definition modes of love

The term lave has a variety of definitions to the extent that a precise definition is not practical and makes it the most difficult aspect to define. The definition of love ranges from biblical perspective to every day application. The biblical definition of love is that it is patient and kind. The bible also elaborates that love does not envy, boast, express pride, rudeness, self seeking, not easily angered and never keeps a track record of wrongs. Etymology of love can be traced to the beginning of English language and the earliest writings in English of 8 th century

Love definition and synonyms, example and illustration

Love can be defined as a noun in which case it means a passionate feeling involving a deep affection. A good example in this case is the babies filling extreme feelings of love to their parents. The synonyms of love in this context include fondness, endearment, intimacy, tenderness, feelings of attachment and deep affection.

Love can also be used as a noun in the context of a person or item that a person loves. Existing synonyms in this context include a loved one, sweetheart, honey, dear, beloved, my angel, sweet among others.

Love can also be defined from the context of a verb in which case it expresses a feeling of deep romantic as well as a sexual attachment to a person. For example, “I love you so much”. The existing synonyms in this context include a feeling of deep affection, adore, worship, idolize, and devoted to, care for and others.

A good example of negation in love is “you are aware that when I hate you, it is for the reason that I love you to the extent of passion which unhinges my soul.”

Formal definition of love

The formal definition of love is profound tender and a passionate affection of one person to another. The formal definition also denotes love as an intense affection, some feelings of being attracted to another person leading to sexual desire and an expression of fondness as well as enthusiasm. Love can also be attributed to deeper meaning that expresses some feelings, choice or state of mind. To some persons, the implication of love is an absolute devotion as well as an endless adoration. On the other hand, some people interpret love in terms of a temporary feeling which can easily disappear after some time. Other people still interpret love in terms of fairy-tale and to some others; love is perceived as a dream come true.

Love is a complex aspect comprising of several splendid features and humans can hardly live without love despite how much they can try. All people have something that they hold dearly to, be it a toy for a child, a pet for an adult or a significant someone. A good example in this respect is a favorite toy to a child to which the child has a deep affection for. A pet owner on the other hand shows a deep adoration to the pet to the extent that the animal has a strong feeling of safety.

The more efforts put in identification of universal definition to love, the more confusion is created within the existing meanings to love that can be given by different people. All the meanings attributed to love by different people have uniqueness to each other. For example, devotion, loyalty, respect, affection, passion, warmth can all be used to refer to love. Some of these terms are sturdy thus demands higher echelons of commitment and attention while others are relatively subtle.

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Home — Essay Samples — Life — Family — Love

Essays on Love

Hook examples for love essays, anecdotal hook.

Love, as I have come to understand, is more than a feeling; it's a force that has shaped the course of my life. Join me on a journey through the depths and complexities of this powerful emotion.

Question Hook

What is the true nature of love? Is it an unexplainable chemistry between two people or a profound connection that transcends words? Exploring the concept of love opens the door to a world of wonder.

Quotation Hook

""Love is an endless act of forgiveness. Forgiveness is the key to action and freedom."" These words from Maya Angelou remind us of the transformative power of love and forgiveness in our lives.

Types of Love Hook

Love wears many faces, from romantic love to platonic, familial, and self-love. Delve into the different types of love and their unique qualities that define our human experience.

Love and Relationships Hook

What is the secret to a lasting and meaningful relationship? Explore the dynamics of love in the context of relationships and the role it plays in our connections with others.

The Science of Love Hook

Peek into the fascinating world of neurochemistry and psychology to uncover the science behind love. How do our brains and bodies respond to this extraordinary emotion?

Love's Impact on Art and Culture Hook

Throughout history, love has inspired countless works of art, music, and literature. Analyze the profound influence of love on our cultural expressions and creative endeavors.

The Lady Or The Tiger Summary

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A World Without Love: The Ramifications of an Affectionless Society in 1984

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A Letter from The Girl Who Loves You

Where to: experience love at first sip, love and adultery in "the lady with the dog" by anton chekhov, nothing gonna change my love for you, true connection and essence of love, how sun love moon, the portrayal and role of the concept of love in the handmaid's tale, the meaning of family to me, my experience growing up from broken family, how does music communicate emotion, a letter to my mother, foundation and light of home, my ideal partner: a personal reflection on relationships, the relationship between science and love in tom stoppard’s "arcadia", elton john and david furnish: long-lasted love story, transcend boundary of time and space, mansoor ali khan and sharmila tagore - love story of lifetime, social status relation to love and chance in 'marivaux', not every lose is a lose, sex and sexuality in the unbearable lightness of being, relevant topics.

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What Is The Meaning Of Love? Essay

Love for some people is an endless dream and hope; for others is a temporary feeling that will disappear in time. For some people, it is a fairy-tale, and for others, it is a dream come true. Some might say that love happens only once in a lifetime, and others believe that after one loves comes another. Love is a simple word with a universal definition. The more you tend to know it, the more you get confused with another meaning from different people around you.

The more you think about what love is, the more you ask yourselves about love, and the more you get closer to the true meaning of this feeling, the more you realize that the definition of love comes from only your own feeling. Many films and movies are including with love dramas from the authors. A lot of producers also understand the meaning of love in their way. However, they also suggest the audience understand the same way.

In my opinion, love is to forgive, to take care, and to help in every necessary way. Love is also a tepid feeling that one has with another. Love is an eternal feeling that you desire and want to give to your lover. It is a strong emotion that occurs when you like something or someone, and it is also a deep feeling of Lustful desire and attraction. Love might come in a much different way. It depends on our relationship and what we adore the most.

Lust is the next thing that follows love. Lust for humans is nature. Many love stories and dramas also indicated love and Lust in the same category. However, Lust is not always possibly happening because of love. Love dramas are one of the examples that will definitely influence love in this modern world. It could change the definition of love and also change people who are beloved. Love scenes in the films also indicated a mix of emotions. One of the films that I have watched is one of the examples. The film was called “The Unlovable” that was unofficially published in Thailand. The film consists of one female character and another three male characters.

Basically, the film denotes about how the leading actress has devotionally seeking for Lust more than love. The leading actress play as the unfaithful girl who simply does not know what love is. Nonetheless, the leading actress performance coincidentally reflected the world of love, especially for teenagers. However, the actress role needs to assert the audience in her own way that her Lustful intercourse is exactly what love is. In fact, the plot of the film summarize that love is Lust.

Although Lust will naturally happen with humans, but it does not mean that Lust is love. Even though everything that happens in the story line has already been set up, it is still an incorrect way to identify love. In the matter of fact, all of the love scenes in the film could possibly influence people to change their love definition. Love does not need to end up with Lust. However, I think that Lust is one part of love. In my opinion, Lust will exist in the long term relationship. When people learn what love is, then Lust would come after.

Ultimately, love might be everything for some people. However, not every people have success in their love life. Once when love has fulfilled a person, everything is unstoppable. On the other hand, love can also destroy or even kill someone. Again, it is naturally happen with human and it is impossible to stop it. In fact, people should be able to define the exact meaning of love. Definition of love would be slightly different, so people should understand what the aspect of love is before expressing it.

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Bibliography

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Essay on Love:- Sample Essays for Students in 100, 200 and 300 words

Updated on
Feb 2, 2024

Can a person live without love? Is it the essence of survival? Why do we fall for someone? What is the meaning of love? Love is one of the most important feelings in human life. Humans are social animals and we have lived for centuries with this way of life where we take confidence in asking another person how our clothes fit us, or how we look. Those who love us, give us the most honest opinions and make our happiness paramount which means love is found in joy, fulfilment and a sense of purpose.

Also Read: 99+ Psychology Facts About Human Behaviour You Would Find Interesting

Table of Contents

1 Essay on Love in 100 words
2 Essay on Love in 200 words
3 Essay on Love in 300 words

Essay on Love in 100 words

Love is the very essence of the human life. Without love, the world would become cold and bleak. God has gifted us different kinds of emotions and love is one the most beautiful of them all. It is an emotion that each of us has experienced at some point in our lives. When someone shows us their love, it makes us feel complete and special. It is like a divine energy that nourishes us throughout our lives. Love has a lot of positive aspects. It provides a foundation on which an individual builds, relishes, and nurtures. Furthermore, this intense feeling shows us how to deepen our emotions. We can say that giving love is a way of worshipping God.

Also Read:- Heart-Touching Mother’s Day 2023 Quotes

Essay on Love in 200 words

Love is a feeling of strong affection and bonding towards an individual. The very concept of love might become an unimaginable thing and also it may happen to each person in a particular way.

Love comprises feelings, attitudes, and emotions. The feeling is more than just a physical attraction, emotional connection, and a soulful bond. The very basic meaning of love is to feel more than just liking someone. Expressing the same is a wonderful experience. Love is one of the most basic human needs. Everyone wants to feel loved. It is something that completes an individual and brings peace to them.

Love is important for the mind as well as for the body. The more connected you are, the healthier you will be especially emotionally. It is true that love even eradicates depression. It is that much powerful. It is one of the best antidepressants. Life without love would be unimaginable.

Love is something that ends conflicts, brings light into one’s life, gives hope, and makes life worth living. It brings warmth that is needed to nurture life and an individual too. Without love, the world would become a cold and bleak place for everyone. Love builds and heals.

Also Read:- Speech on Love is More Powerful Than Hate

Essay on Love in 300 words

Love consists of a set of emotions, behaviors, and beliefs with strong feelings of affection. A person might say that they love their dog. The very concept of love is different for each individual as it may happen to each person in a particular way. We can say that it is more than just liking someone, it is an emotional attachment.

Though love is important in every way still, let us have a look how this intense feeling relates to our bodies as well as to our relations:

1. Hormone of Love

Love helps our body to produce oxytocin, the feel-good hormone and is probably one of the best antidepressants. It makes any individual healthier especially emotionally.

2. Basic Necessity

Love is one of the most basic human needs. Expressing it to others benefits both, the person who delivers it as well as the recipient. One of the ways it can be shown to close ones is as contact comfort. Several experiments show that the babies who were not given contact comfort, especially during the first six months, grow up to be psychologically damaged.

3. Makes Relations Healthy

In a relationship, Love is the binding element that keeps it strong and makes it grow. The individuals in love, are much more emotionally connected making them connected on a soulful level. The comfort in that is unparalleled.

Love is the very essence of existence. Life without love is not worthy of being lived. Before we are even aware, love is showered on us each day by our mothers, fathers, siblings, etc. It is a unique gift that helps us shape our lives. Without it, the society would perish. Love motivates us in the darkest times, helps us to overcome negativity and gives us purpose in our lives with new perspectives. It is greater than anything else in life.

Also Read: Speech on Mother Daughter Relationship for School Students

Love is the very essence of the human life. Without love, the world would become cold and bleak. God has gifted us several different kinds of emotions and love is one the most beautiful of them all. It is one such emotion that each of us has experienced at some point in our lives. When someone shows us their love, it makes us feel complete, it makes us feel special. Like a divine energy, love nourishes us throughout our lives. It has a lot of positive aspects such as it provides a foundation on which an individual builds, relishes, nurtures, and heals, it shows us how to deepen our emotions. We can say that giving love is a way of worshipping god.

Love is a feeling of strong affection and bonding towards an individual. The very concept of love might become an unimaginable thing and also it may happen to each person in a particular way.

Love is the very essence of existence. Life without love is not worthy to be lived. Before we are even aware, love is showered on us each day by our mothers, fathers, siblings, etc. It is a unique gift that helps us shape our lives. Without it, the society would perish. Love gives us the motivation we need even in the darkest of times, it helps us overcome negativity and gives us purpose in our life and new perspectives. It is greater than anything else in life.

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So much is at stake in writing a conclusion. This is, after all, your last chance to persuade your readers to your point of view, to impress yourself upon them as a writer and thinker. And the impression you create in your conclusion will shape the impression that stays with your readers after they've finished the essay.

The end of an essay should therefore convey a sense of completeness and closure as well as a sense of the lingering possibilities of the topic, its larger meaning, its implications: the final paragraph should close the discussion without closing it off.

To establish a sense of closure, you might do one or more of the following:

Conclude by linking the last paragraph to the first, perhaps by reiterating a word or phrase you used at the beginning.
Conclude with a sentence composed mainly of one-syllable words. Simple language can help create an effect of understated drama.
Conclude with a sentence that's compound or parallel in structure; such sentences can establish a sense of balance or order that may feel just right at the end of a complex discussion.

To close the discussion without closing it off, you might do one or more of the following:

Conclude with a quotation from or reference to a primary or secondary source, one that amplifies your main point or puts it in a different perspective. A quotation from, say, the novel or poem you're writing about can add texture and specificity to your discussion; a critic or scholar can help confirm or complicate your final point. For example, you might conclude an essay on the idea of home in James Joyce's short story collection, Dubliners , with information about Joyce's own complex feelings towards Dublin, his home. Or you might end with a biographer's statement about Joyce's attitude toward Dublin, which could illuminate his characters' responses to the city. Just be cautious, especially about using secondary material: make sure that you get the last word.
Conclude by setting your discussion into a different, perhaps larger, context. For example, you might end an essay on nineteenth-century muckraking journalism by linking it to a current news magazine program like 60 Minutes .
Conclude by redefining one of the key terms of your argument. For example, an essay on Marx's treatment of the conflict between wage labor and capital might begin with Marx's claim that the "capitalist economy is . . . a gigantic enterprise of dehumanization "; the essay might end by suggesting that Marxist analysis is itself dehumanizing because it construes everything in economic -- rather than moral or ethical-- terms.
Conclude by considering the implications of your argument (or analysis or discussion). What does your argument imply, or involve, or suggest? For example, an essay on the novel Ambiguous Adventure , by the Senegalese writer Cheikh Hamidou Kane, might open with the idea that the protagonist's development suggests Kane's belief in the need to integrate Western materialism and Sufi spirituality in modern Senegal. The conclusion might make the new but related point that the novel on the whole suggests that such an integration is (or isn't) possible.

Finally, some advice on how not to end an essay:

Don't simply summarize your essay. A brief summary of your argument may be useful, especially if your essay is long--more than ten pages or so. But shorter essays tend not to require a restatement of your main ideas.
Avoid phrases like "in conclusion," "to conclude," "in summary," and "to sum up." These phrases can be useful--even welcome--in oral presentations. But readers can see, by the tell-tale compression of the pages, when an essay is about to end. You'll irritate your audience if you belabor the obvious.
Resist the urge to apologize. If you've immersed yourself in your subject, you now know a good deal more about it than you can possibly include in a five- or ten- or 20-page essay. As a result, by the time you've finished writing, you may be having some doubts about what you've produced. (And if you haven't immersed yourself in your subject, you may be feeling even more doubtful about your essay as you approach the conclusion.) Repress those doubts. Don't undercut your authority by saying things like, "this is just one approach to the subject; there may be other, better approaches. . ."

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How to conclude an essay | Interactive example

How to Conclude an Essay | Interactive Example

Published on January 24, 2019 by Shona McCombes . Revised on July 23, 2023.

The conclusion is the final paragraph of your essay . A strong conclusion aims to:

Tie together the essay’s main points
Show why your argument matters
Leave the reader with a strong impression

Your conclusion should give a sense of closure and completion to your argument, but also show what new questions or possibilities it has opened up.

This conclusion is taken from our annotated essay example , which discusses the history of the Braille system. Hover over each part to see why it’s effective.

Braille paved the way for dramatic cultural changes in the way blind people were treated and the opportunities available to them. Louis Braille’s innovation was to reimagine existing reading systems from a blind perspective, and the success of this invention required sighted teachers to adapt to their students’ reality instead of the other way around. In this sense, Braille helped drive broader social changes in the status of blindness. New accessibility tools provide practical advantages to those who need them, but they can also change the perspectives and attitudes of those who do not.

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Step 1: return to your thesis, step 2: review your main points, step 3: show why it matters, what shouldn’t go in the conclusion, more examples of essay conclusions, other interesting articles, frequently asked questions about writing an essay conclusion.

To begin your conclusion, signal that the essay is coming to an end by returning to your overall argument.

Don’t just repeat your thesis statement —instead, try to rephrase your argument in a way that shows how it has been developed since the introduction.

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Next, remind the reader of the main points that you used to support your argument.

Avoid simply summarizing each paragraph or repeating each point in order; try to bring your points together in a way that makes the connections between them clear. The conclusion is your final chance to show how all the paragraphs of your essay add up to a coherent whole.

To wrap up your conclusion, zoom out to a broader view of the topic and consider the implications of your argument. For example:

Does it contribute a new understanding of your topic?
Does it raise new questions for future study?
Does it lead to practical suggestions or predictions?
Can it be applied to different contexts?
Can it be connected to a broader debate or theme?

Whatever your essay is about, the conclusion should aim to emphasize the significance of your argument, whether that’s within your academic subject or in the wider world.

Try to end with a strong, decisive sentence, leaving the reader with a lingering sense of interest in your topic.

The easiest way to improve your conclusion is to eliminate these common mistakes.

Don’t include new evidence

Any evidence or analysis that is essential to supporting your thesis statement should appear in the main body of the essay.

The conclusion might include minor pieces of new information—for example, a sentence or two discussing broader implications, or a quotation that nicely summarizes your central point. But it shouldn’t introduce any major new sources or ideas that need further explanation to understand.

Don’t use “concluding phrases”

Avoid using obvious stock phrases to tell the reader what you’re doing:

“In conclusion…”
“To sum up…”

These phrases aren’t forbidden, but they can make your writing sound weak. By returning to your main argument, it will quickly become clear that you are concluding the essay—you shouldn’t have to spell it out.

Don’t undermine your argument

Avoid using apologetic phrases that sound uncertain or confused:

“This is just one approach among many.”
“There are good arguments on both sides of this issue.”
“There is no clear answer to this problem.”

Even if your essay has explored different points of view, your own position should be clear. There may be many possible approaches to the topic, but you want to leave the reader convinced that yours is the best one!

Argumentative
Literary analysis

This conclusion is taken from an argumentative essay about the internet’s impact on education. It acknowledges the opposing arguments while taking a clear, decisive position.

The internet has had a major positive impact on the world of education; occasional pitfalls aside, its value is evident in numerous applications. The future of teaching lies in the possibilities the internet opens up for communication, research, and interactivity. As the popularity of distance learning shows, students value the flexibility and accessibility offered by digital education, and educators should fully embrace these advantages. The internet’s dangers, real and imaginary, have been documented exhaustively by skeptics, but the internet is here to stay; it is time to focus seriously on its potential for good.

This conclusion is taken from a short expository essay that explains the invention of the printing press and its effects on European society. It focuses on giving a clear, concise overview of what was covered in the essay.

The invention of the printing press was important not only in terms of its immediate cultural and economic effects, but also in terms of its major impact on politics and religion across Europe. In the century following the invention of the printing press, the relatively stationary intellectual atmosphere of the Middle Ages gave way to the social upheavals of the Reformation and the Renaissance. A single technological innovation had contributed to the total reshaping of the continent.

This conclusion is taken from a literary analysis essay about Mary Shelley’s Frankenstein . It summarizes what the essay’s analysis achieved and emphasizes its originality.

By tracing the depiction of Frankenstein through the novel’s three volumes, I have demonstrated how the narrative structure shifts our perception of the character. While the Frankenstein of the first volume is depicted as having innocent intentions, the second and third volumes—first in the creature’s accusatory voice, and then in his own voice—increasingly undermine him, causing him to appear alternately ridiculous and vindictive. Far from the one-dimensional villain he is often taken to be, the character of Frankenstein is compelling because of the dynamic narrative frame in which he is placed. In this frame, Frankenstein’s narrative self-presentation responds to the images of him we see from others’ perspectives. This conclusion sheds new light on the novel, foregrounding Shelley’s unique layering of narrative perspectives and its importance for the depiction of character.

If you want to know more about AI tools , college essays , or fallacies make sure to check out some of our other articles with explanations and examples or go directly to our tools!

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Your essay’s conclusion should contain:

A rephrased version of your overall thesis
A brief review of the key points you made in the main body
An indication of why your argument matters

The conclusion may also reflect on the broader implications of your argument, showing how your ideas could applied to other contexts or debates.

For a stronger conclusion paragraph, avoid including:

Important evidence or analysis that wasn’t mentioned in the main body
Generic concluding phrases (e.g. “In conclusion…”)
Weak statements that undermine your argument (e.g. “There are good points on both sides of this issue.”)

Your conclusion should leave the reader with a strong, decisive impression of your work.

The conclusion paragraph of an essay is usually shorter than the introduction . As a rule, it shouldn’t take up more than 10–15% of the text.

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A Solar Eclipse Means Big Science

By Katrina Miller April 1, 2024

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On April 8, cameras all over North America will make a “megamovie” of the sun’s corona, like this one from the 2017 eclipse. The time lapse will help scientists track the behavior of jets and plumes on the sun’s surface.

There’s more science happening along the path of totality →

An app named SunSketcher will help the public take pictures of the eclipse with their phones.

Scientists will use these images to study deviations in the shape of the solar surface , which will help them understand the sun’s churning behavior below.

The sun right now is approaching peak activity. More than 40 telescope stations along the eclipse’s path will record totality.

By comparing these videos to what was captured in 2017 — when the sun was at a lull — researchers can learn how the sun’s magnetism drives the solar wind, or particles that stream through the solar system.

Students will launch giant balloons equipped with cameras and sensors along the eclipse’s path.

Their measurements may improve weather forecasting , and also produce a bird’s eye view of the moon’s shadow moving across the Earth.

Ham radio operators will send signals to each other across the path of totality to study how the density of electrons in Earth’s upper atmosphere changes .

This can help quantify how space weather produced by the sun disrupts radar communication systems.

(Animation by Dr. Joseph Huba, Syntek Technologies; HamSCI Project, Dr. Nathaniel Frissell, the University of Scranton, NSF and NASA.)

NASA is also studying Earth’s atmosphere, but far from the path of totality.

In Virginia, the agency will launch rockets during the eclipse to measure how local drops in sunlight cause ripple effects hundreds of miles away . The data will clarify how eclipses and other solar events affect satellite communications, including GPS.

Biologists in San Antonio plan to stash recording devices in beehives to study how bees orient themselves using sunlight , and how the insects respond to the sudden atmospheric changes during a total eclipse.

Two researchers in southern Illinois will analyze social media posts to understand tourism patterns in remote towns , including when visitors arrive, where they come from and what they do during their visits.

Results can help bolster infrastructure to support large events in rural areas.

COMMENTS

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Essays About Love: 20 Intriguing Ideas for Students

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