Can Sharing Bad News Improve Close Relationships?

Men and women in close relationships hope to experience joyful and optimistic times together. They are happy to share everything good that happens in their lives. The people close to them are happy to hear the good news. It is widely held that sharing in a relationship—telling another about one’s emotional experiences—makes people feel better.

What about bad news? Does it make sense to share with others in their close relationships something bad that happened to us? Some may want to avoid spoiling their good moods.

Does it help people themselves when they share with others their bad news? People often feel worse after discussing negative events that have occurred to them. They perhaps replay the negative experience in their minds.

Something even worse may occur. Social sharing tends to lower the mood of the person listening to the disclosure. But why is social sharing so popular if it has emotional costs for both sharers and listeners? In their recent article at Character & Context Blog, German scholars Antje Rauers and Michaela Riediger from the University of Jena discuss this controversy.

People Tend to Share their Bad News with those Close to Them

For decades, scientists have tried to answer this question. Studies of intimate relationships provide a possible clue. Research shows that sharing stories about feelings can bring people closer together. As a result, perhaps the positive effects of sharing are not related to mood but rather to the quality of the relationships between people. Perhaps in times of crisis, the act of telling one another bad news strengthens our bonds with one another.

People usually share meaningful experiences with close friends or family members. To explore how and why they do this, Antje Rauers and Michaela Riediger designed a study with the goal of capturing social sharing as it happens in real life. Researchers asked 100 romantic couples over cell phones about their experiences as they went about their daily lives. During a period of three weeks, both partners recorded their current mood and how close they felt to their partner six times per day. Every time, partners also documented if they had any problems and whether they had shared with their partner their experience. Researchers were particularly interested in situations in which people had indeed just experienced a hassle. Then, they compared how people felt if they told their partner about these incidents with how they felt if they kept that bad experience to themselves.

What Did Researchers Find in Their Study?

Unsurprisingly, people felt worse following adversity than they did in the absence of such events.

Yet, researchers wanted to know if social sharing helped people emotionally recover from the hassles. Perhaps not necessarily. Some did not feel better after sharing, while some did. Some men and women also felt worse after hearing their partner’s story, whereas others did not. In other words, social sharing resulted in both emotional gains and losses for the couples.

Their sharing, however, significantly increased their relationship’s closeness. Both men and women experienced these benefits. And both the sharers and the receivers experienced these benefits. Researchers also examined how people in close relationships felt prior to sharing.

The main conclusion was that sharing did make people feel closer, no matter how close they had felt before. 

Social Sharing Affects Future Closeness in Relationships

Here is another question of interest. Are they fleeting experiences, or do they accumulate over time to increase closeness? How long do these increases in relationship closeness last?

According to the theory, social sharing generates virtuous cycles of mutual trust and even more sharing, which increase relationship closeness over time. Researchers asked the couples about their relationships 2.5 years later.

Results showed that those who had frequently shared their problems with their partners reported greater relationship closeness 2.5 years later. People who rarely shared with their partners, on the other hand, lost some of their closeness over time. Thus, the author’s findings suggest that social sharing can help to strengthen relationships both in the present and in the future. This psychological discovery explains why, despite the emotional costs, social sharing is so popular. Sharing bad news may not necessarily help to improve our mood, but it can aid in the formation of our close bonds.

Sexual Love in Cultural Contexts

As I explained in another article, many scholars and laypeople equate sex, sexual love, and erotic love. However, I believe researchers should distinguish between these concepts because they mean somewhat different things (Karandashev, 2022). Sexual love is

  • intense feelings of sexual desire, interest, and attraction;
  • various sexual emotions and feelings;
  • various sexual acts between two individuals.

Sexual love is biologically rooted and, therefore, cross-culturally universal. Nevertheless, its cultural understanding can be specific. People in different societies deem sexual love in their cultural contexts.

What Does “Coitus” Mean for Sexual Love?

The roots of the word “coitus” convey the meaning of “a coming together.” So, the broader meaning of coitus extends beyond physical satisfaction. For men and women, the intimacy of intercourse is more important than the intensity of masturbation (Hite, 1976/2004, pp. 61-78; 1981/1987, pp. 485-502).

The Greek and Latin Origins of the Western Lexicon of Sexual Love

The Latin word “libido” and the Greek word “epithymia” conveyed the meaning of sexual love in Western cultures. Their meanings include yearning, longing, and the desire for sensual self-fulfillment. The sexual love in the words “epithymia” and “libido” conveys the meaning of the desire for sensual pleasure of the body and the gratifying release of sexual energy. All other feelings and emotions of love are of secondary importance in the case of sexual love (Tillich, 1954; Larson, 1983).

What Is the Greek “Epithymia”?

The term “epithymia” refers to “the longing for coitus, the hungering and thirsting for sexual closeness and union with a partner” (Karandashev, 2022). The general physical attraction to a partner is essential in this case. A lover centers his or her emotions not only on sexual desire and the partner’s body but also on the person as a whole. Coitus gives not only physical but also emotional satisfaction (Larson, 1983; Lomas, 2018; Tillich, 1954).

The Sexual Love of “Epithymia” in Other Cultures

Many other cultures of the world express the term “sexual love” in a way that is similar to the Greek word “epithymia.” For instance, Eastern cultures have their own lexical equivalents for sex and sexual love. Some of them appear surprisingly similar.

The Arabic Origins of the Sexual Lexicon

Professor of Linguistics Zaidan Ali Jassem discovered that the “love and sexual terms” in English, French, German, Greek, and Latin could have Arabic origins (Jassem, 2013). For example,

“English, French, Greek and Latin erotic (Eros) comes from Arabic ‘arr ‘intercourse, making love’; English, French, and Latin abhor obtains from Arabic kariha/’akrah, kurh (n) ‘hate’ via /k & h/-merger; English and German love/lieben derives from Arabic labba (‘alabba) ‘to love, live/stay’, turning /b/ into /v/; English hope (hobby) and German hoffen is from Arabic 2ubb ‘love, hope’, turning /2/ into /h/ and /b/ into /f/ in the latter”.

(Jassem, 2013, p. 97).

The modern Arabic terms for sex and sexual love are الجنس والحب الجنسي (aljins walhubu aljinsiu).

The Sexual Love Lexicon from Other Cultures of the World

Here are several other examples from other cultures around the world.

In the Philippines, the word “kilig” refers to the subjective experience of butterflies in the stomach when a person thinks of or interacts with someone sexually attractive and desired.

In the indigenous language of Yagán (Chile), the term “mamihlapinatapai” refers to the way people express unspoken mutual desire through their appearance.

According to American historian and ethnologist Daniel Brinton (1837–1899), several American languages have their own special lexicon of sexual love, which is different from the words for sex and other forms of love (Brinton, 1886).

What Is Sexual Love?

Many scholars and laypeople consider sex, sexual love, and erotic love as synonyms. Yet it is not exactly correct to equate these concepts. Why so? Because they mean different things, and researchers should distinguish between them (Karandashev, 2022). Yes, sexual love is

  • a deep feeling of sexual interest, desire, and sexual attraction.
  • a host of sexual feelings and emotions.
  • involves various sexual actions between two people.

Let us review what sexual love is in more detail. Here I will tell you what sexual love is.

Sexual Love Is Similar to Sex

“Sexual love” is the physical and emotional sensations in the body, head, hands, legs, and genitals that may culminate in sexual excitement and intensely pleasurable genital-centered feelings. Typically, sexual love involves sex as sexual intercourse. But we cannot consider any sex as sexual love. Many forms of sex do not imply love. They are just sex. So, they are not really sexual love.

Sex Can Be without Love

Sex can exist in the absence of love, and sexual lust and the desire for sex are distinct from the Eros of love (C.S. Lewis, 1960; Wilson, 1980). Sex is a physiological need; it is a sexual impulse that an individual must fulfill, as well as a physical tension that he or she must release. The object that aids in releasing sexual tension is of secondary importance. A prostitute, a sexual toy, masturbation, or other object can fulfill this need. Pornography of any kind can satisfy the needs of sexual desire.

How Is Sexual Love Different from Sex?

Sexual love is certainly driven by the body’s natural urges. Yet, sexual love is a pleasurable sensual experience with a specific person. This man or woman appears to be special in several ways. He or she is uniquely different from others. Sexual love excites not only the body of the lover, but rather the whole person. Erotic emotions show the beauty of a person in sex and make sexual activities more thrilling.

Sensual and Sexual Feelings of Love

Sexual love is the sensual experience and acts that stimulate sexual desire and sexual activity. Many men and women gain joy and pleasure from sexual activity. Sexual love manifests itself through a variety of sensual experiences: the sense of seeing the most beautiful woman or handsome man in the world. Sexual love embraces the sense of hearing the enticing voice, the sense of smelling the pleasant odors of a partner’s body and perfume, and the sense of touching, hugging, kissing, penetration, and moving in synchrony. A variety of sensual and sexual experiences induce sensual and sexual attraction towards a particular individual. These feelings are universal across cultures. However, people in different cultures can view some of these sensual experiences as more desirable than others (Karandashev et al., 2019).

Sexual Dreams and Phantasies in Love

Sexual love engages sexual fantasies, sexual dreams, and sexual behavior (Gebhard & Johnson, 1998; Hite, 1976/2004; Hite, 1981/1987; Kinsey et al., 1948/1998; Kinsey et al., 1953/1998).

Sexual fantasies and dreams about the beloved – the object of admiration – satisfy a lover’s desire for sexual love. They satisfy the diverse feelings of sexual longing and desire of men and women (Masters, Johnson, & Kolodny, 1986). On average, men are more erotophilic, lustful, and kinky than women (Schmitt & Buss, 2000).

The sexual fantasies of sexual love differ qualitatively from pornography motivated by basic sexual drive. The focus of pornographic fantasies is on sexual activity itself—which can be portrayed in a variety of ways—while the object of sexual fulfillment is secondary. It is the activation of a fundamental sexual urge. Different from pornography, sexual love manifests in sexual dreams with a particular individual – the beloved. Sexual dreams involve sexual images and scenes with a specific loved one. Hugging, kissing, petting, and other sexual behaviors and imagination meet their sexual love desires.

Sexual love being universal still varies across cultures involving cultural specifics.

What Does the Love Attitude Scale Evaluate?

In the late 1970s, Canadian sociologist John Alan Lee investigated a variety of love styles that men and women employ in romantic relationships (Lee, 1973, 1976). This theory and method created the individual typology of love styles (Karandashev, 2022).

In the 1980s and 1990s, his theory of six different love styles became well known among love scholars. Many researchers adopted this typology and investigated individual and cultural variables associated with these love styles (Karandashev, 2019). Clyde Hendrick and Susan Hendrick developed the Love Attitude Scale based on Lee’s theory and method of love styles. The new theory and survey-based method conveyed the same conceptual ideas and typological labels, such as Eros, Storge, Pragma Agape, Mania, and Ludus styles of love (Hendrick & Hendrick, 1986; Hendrick et al., 1998).

How Does the Love Attitude Scale Differ from Lee’s Original Method?

The Love Attitude Scale, however, took a different approach to investigating love styles by transforming them into love attitudes. The method assessed the typology of love attitudes rather than the typology of love styles.

Lee’s original methodology involved an in-depth look at many different facets of love feelings, expressions, and actions across various stages of a relationship. Based on these structured interviews, Lee compiled detailed descriptions of the participants’ self-reports about their events, feelings, cognitions, and actions.

The method of data collection in the structured interview and their content analysis brought a rich depiction of real love, yet it was time-consuming. The love styles in this format were the complex, multifaceted, comprehensive typological representations of the ways people love.

Individuals in the Lee’s (1973, 1976) method are classified into one of six love styles based on the complex match to a set of descriptors. Different from this, assessment based on the LAS attitude scale classify individuals into one of the love styles using Hendrick’s method. Actually, the scale evaluates love attitudes based on how high or low the scores the variables of their salient love attitudes have (Hendrick & Hendrick,1986; Hendrick, Hendrick, and Dicke, 1998).

The Theory and Method of Love Attitudes

Following Lee’s theory of six love styles, Clyde Hendrick and Susan Hendrick developed the theory and method of love attitudes (Hendrick &Hendrick, 1986; Hendrick et al., 1998).

Clyde Hendrick and Susan Hendrick developed the Love Attitude Scale (LAS) to measure six love attitudes that represent the significant aspects of the love experience. The authors converted the concept of love style as an all-encompassing characteristic of love into the variables of love attitudes. Because of this, the variables that researchers get from the Love Attitude Scale should be called love attitudes instead of love styles. This theory and method of the Love Attitude Scale (LAS) identify an individual’s love attitudes rather than love styles. It assesses the degree to which an individual is predisposed—in his or her love attitudes—to certain love styles.

Love Attitudes versus Love Styles

The Love Attitude Scale also doesn’t identify a single attitude. It rather assesses a mixture of love attitudes. The proportions of love attitude variables define their love’s “profile.” The “profile” can vary depending on who is a partner and what the context of the relationship is. Researchers can depict the individual profile of love attitudes by plotting the six scores corresponding to the love attitude variables:

“The “amount” of each love style that an individual manifests can literally be plotted on a graph. The shape of the profile, its change over time, and its relationship to other variables become potential empirical questions to be answered by research guided by hypotheses. To date, our research has not dealt with profiles per se, but with each of the six dimensions individually.”

(Hendrick, C., Hendrick, S., 2006, p. 151).

As with many other love typologies that other researchers have proposed so far, the authors of the Love Attitude Scale did not suggest the criteria for sorting a person’s love style into one of six love styles. Researchers interested in using the Love Attitude Scale have yet to explore the typology of love attitudes. This might be a more interesting task than just correlating the single love attitude scores with other variables.

Different Love Styles in Cross-cultural Perspective

During the 1970s, Canadian sociologist John Alan Lee explored a number of different love styles that men and women practice in their romantic relationships (Lee, 1973, 1976). This theory and method have become significant contributions to the individual typology of love styles (Karandashev, 2022).

In the 1980s and 1990s, his theory of six different love styles became widely known among researchers who study love. Numerous researchers adopted this typology and examined many individual variables associated with these different love styles. Scientists also attempted to make cross-cultural comparisons of these different love styles (Karandashev, 2019).

Not many, however, were aware that John Lee theoretically justified the cultural ideologies of these different love styles. In the conclusion of his work, he suggested that cross-cultural replication of his method in a comparative perspective could yield interesting findings. Here is the summary of how Lee enlightened the cultural ideologies of different love styles.

Cultural Ideologies of Different Love Styles

Lee suggested that the preferred cultural patterns of behavior associated with different love styles may evolve over time as socially sanctioned systems of ideas. Such cultural ideologies could develop due to the influence of specific social institutions and philosophies. In certain historical periods, the social conditions and cultural ideologies of people’s lives can cause a specific love ideology (Lee, 1975).

Here are some examples.

The Roman Cultural Ideology of Love

The cultural ideology in the historical period of ancient Roman civilization was open and permissible to a variety of sexualities and love. The Roman culture was conducive to the art of love and seduction rather than to genuine love feelings. The cultural ideology of the time encouraged love more as a playful adventure and a game. The principles underlying entertainment, play, and games determined people’s experiences of love and expressions. (Meister, 1963; Ovid, 1939). This is why the Ludus love style was popular in the cultural climate of that time.

The Christian Cultural Ideology of Love

The Christian ideology that prevailed during the early centuries of the Christian era opposed the Ludus love ideology (cf. Nygren, 1952). Different from this, Christian religious teachings emphasized the importance of the Agape love philosophy. The Agape love cultural ideology served as the foundation for Christian conceptions of religious beliefs, practices, and marriages. According to this ideology, love should adhere to the ideals of selflessness, generosity, and concern for others.

The Feudal Cultural Ideology of Love

The feudal societies were highly structured and had a high-power distance between people of different social classes. People believed that the cultural ideology of hierarchical societies fits into the reality principle of life. Many traditional collectivistic societies have been organized this way.

This feudal cultural ideology developed into a pragmatic love ideology. The Pragma love style was well suited to that social organization. And the institution of arranged marriage became very common in these societies.

The Cultural Ideology of Courtly Love

Since the 12th century, a cultural ideology of courtly love has evolved in several European societies. The adventurous pleasure principle of this love style opposed the Christian ideology of the Agape love style as duty love. It also opposed the Feudal ideology of the Pragma style of love and arranged marriage.

The social conditions of life among medieval knights and aristocracy in the south of France, Spain, Italy, and Germany were well suited to the new adventurous style of love relationships. In the centuries that followed, it developed further into what we now know as romantic love or Mania love style.

Thus, we can see that the cultural and intellectual atmosphere of certain epochs has been more favorable to one of them than to another. Throughout history, various cultures have promoted certain ideologies of love as the ideal model.

The Individual Variation of Love Styles in a Culture

In any historical or modern culture, men and women vary in their typological differences and in the personal experience of relationships they have. Therefore, each of these different love styles has existed in all historical eras. And each of these different love styles is present in a wide variety of modern cultures.

The way a person loves and the things that come with it may depend on their personality, the personality of their partner, and their relationships. The person can act in ways that are typical of different love styles in different situations and contexts of their life. She or he can change their love style in the different stages of their relationship. For example, Mania and Eros love styles tend to be more common among young men and women, while Storge love styles tend to show up later in a relationship (Karandashev, 2019).

Prospective Use of Lee’s Method in Other Cultures

The same research methodology that Lee developed could be applied to other cultures (1975). However, as far as I’m aware, no other cultural studies of this kind have been conducted.

For many years, cross-cultural studies on love styles in other cultural samples have focused on cultural differences in love attitudes (see Karandashev, 2019 for a review). In the context of Lee’s theory and method, the concept of love styles differs from the concept of love attitudes (1973, 1976, 1977).

The love attitude is only one component of the love style, yet it is an important one. Different love styles are multifaceted and complex emotional experiences, expressions, actions, and relationships.

What Is the Pragma Love Style?

The theory of six love styles became popular among love scholars in the 1980s. Numerous researchers investigated the love styles proposed and investigated by Canadian sociologist John Alan Lee in the 1970s (Lee, 1973, 1976). His theory and research made significant contributions to this field of study (Karandashev, 2022).

John Lee conceptualized and empirically explored this theory of six love styles. Through years of research and publication, the original author’s descriptions of the six love styles he proposed have been condensed and simplified. These shortened characteristics have replaced Lee’s original interpretations of the love styles. In this and other articles, I have provided a more detailed description of each of these love styles.

I described the Eros, Ludus, Storge, Mania, and Agape love styles. The following excerpts from my books elaborate on the Pragma love style.

Lee’s Theoretical Description of the Pragma Love Style

“Individuals with the Pragma love style deliberately consider how suitable a potential beloved is for their prospective relationship. They look for a compatible match, taking into account the age, religion, education, vocation, and other demographic characteristics of a prospective partner.”

(Excerpt from Karandashev, 2022, p. 78).

This Is What the Pragma Love Style Looks Like

In-depth interviews with 120 participants using the “love story card sort” technique generated around 100,000 data points. The factor analysis found 32 individual characteristics that set apart the six love styles. This analysis allowed to portray the distinctive characteristics of the Pragma love style as follows,

“Participants of the Pragma love style are as manipulative and controlled as Ludus. They also experience companionate feelings like those with the Storge love style. They have not been lucky enough to find a friend with similar interests or a loved one with whom the relationship can grow in love. Therefore, they decide, more or less consciously, to find someone who might be their companion and a suitable partner. They do not wait for an appeal of nature; they build a relationship.

Having in mind the desired qualities of a prospective mate, they look for an opportunity to meet a partner of their choice. In the case of arranged marriages, the parents, rather than an individual, experience the pragmatic love style. In modern times, matchmaking on the Internet does the same work.”

(Excerpt from Karandashev, 2022, 2022, p. 82).

The Pragma Love Style is a Love Type rather than a Variable

This illustrative portrayal demonstrates that the Pragma love style is a complex combination of attitudes and traits that men and women bring to relationships. These features make this love style stand out from other types of love. They represent people’s core beliefs and attitudes towards love, as well as their emotional experiences and expressions, actions, and relationships.

The findings from the interviews indicate that men and women with this love style possess an abundance of distinctive characteristics. The relationship between these characteristics illustrates the typological structure of the Pragma style. This structure clearly demonstrates that the Pragma style of love is not a variable, as measured by the Love Attitude Scale (Hendrick & Hendrick, 1986, 1998), but rather a type of love.

What Is the Agape Love Style?

In the 1980s, the theory of six love styles became widely known among scholars of love. Numerous researchers investigated the love styles that Canadian sociologist John Alan Lee proposed and investigated in the 1970s (Lee, 1973, 1976). His theory and research substantially contributed to this field of study (Karandashev, 2022).

John Lee theoretically conceptualized and empirically identified six love styles. The original author’s descriptions of the six love styles he proposed have been condensed and simplified over the years of love research and publication. These abbreviated characteristics have altered Lee’s original meanings of the love styles.

John Lee conceptualized, theoretically and empirically, six love styles. Through years of research and multiple publications, the original author’s descriptions of the six love styles he proposed have been condensed and simplified. I believe that these shortened characteristics altered Lee’s original interpretations of the love styles.

In light of this, I have provided a more detailed description of each of these love styles in this and other articles. I have described the Eros, Ludus, Storge, and Mania love styles in previous articles. Here are some excerpts from my books in which I elaborate on the Agape love style.

Lee’s Theoretical Description of the Agape Love Style

“Individuals with the Agape love style feel it is their duty to love another with no expectation of reciprocity. Reasons, rather than emotions, guide their feelings and actions. They are caring, altruistic, and gentle.”

(Excerpt from Karandashev, 2022, p. 78).

This Is What the Agape Love Style Looks Like

Using the “love story card sort” method, in-depth interviews with 120 people yielded approximately 100,000 data points. The factor analysis discovered 32 distinct factors that distinguished the six love styles. Lee used this analysis to portray the major features of the Agape love style:

“Participants with an agape style feel love as a sense of duty. Their emotional will and commitment, rather than attraction and feelings, govern their love. Lovers with the Agape style are generally more emotionally mature than individuals with other styles. In its best form, this love style is an ideal of selflessness in affiliative connections. It is an ideal aspiration to do good to another person. The lovers of Agape style believe that anyone is worthy of love. They love not because of the appearance, qualities, or merits of the other person, but because they are due their love for that person. To be loved, a person should not earn or deserve it. Love is the gift of a lover to a loved one. This love is the ability of a loving person to love. “

(Excerpt from Karandashev, 2022, 2022, p. 81).

The Agape Love Style is a Love Type rather than a Variable

This illustrative portrayal demonstrates that the Agape love style is a complex combination of attitudes and traits that men and women bring to relationships. These features make this love style stand out from other types of love. They represent people’s core beliefs and attitudes regarding love, as well as their emotional experiences and expressions, actions, and relationships. The findings from the interviews show the abundantly distinctive characteristics of men and women with this love style. The way these traits are tied to one another demonstrates the typological structure of the Agape style. This structure evidently shows that the Agape love style is not a variable, how it is measured with the Love Attitude Scale (Hendrick & Henrick, 1986, 1998), but rather a type of love.

What Is the Mania Love Style?

The theory of six love styles became well-known among love scholars in the 1980s. Multiple researchers embraced these ideas and investigated the love styles that Canadian sociologist John Alan Lee proposed and explored in the 1970s (Lee, 1973, 1976). His theory and research on love styles made significant and original contributions to this area of research (Karandashev, 2022).

John Lee theoretically conceptualized and empirically identified six love styles. The original author’s descriptions of the six love styles he proposed have been condensed and simplified over the years of love research and publication. These abbreviated characteristics have slightly altered Lee’s original meanings of the love styles.

Because of this, I have provided a more in-depth description of each of these love styles in this article as well as in other articles. In previous articles, I described the Eros, Ludus, and Storge love styles. Here are some excerpts from my books where I discuss the Mania love style in greater detail.

Lee’s Theoretical Description of the Mania Love Style

“Individuals with the Mania love style are emotionally intense, very obsessive and preoccupied with the beloved, and therefore frequently jealous. They crave repeated reassurance of being loved.”

(Excerpt from Karandashev, 2022, p. 78).

This Is What the Mania Love Style Looks Like

In-depth interviews with 120 people generated approximately 100,000 data points using the “love story card sort” method. The basic form of factor analysis discovered 32 factors that clearly distinguished the six love styles. Lee used this analysis to depict the following characteristics of the Mania love style:

“Participants with the Mania style of love generally recall their childhood as unhappy. They often do not enjoy their work, have few friends, and feel lonely. They are anxious to fall in love, yet they are not aware for sure which physical type of a potential partner they perceive as attractive. They frequently fall in love with someone who they initially dislike.

Lovers with Mania style typically experience intense emotions of attraction and preoccupation with a loved one. These feelings of intense attraction resemble the Eros love style. However, they want to restrain their feelings. They tend to manipulate a partner in a relationship. This resembles the Ludus love style. Therefore, they experience contradictory emotions of ambivalence and tension, love and hate, closely intertwined. They are torn on two sides. The lovers of mania style are obsessively preoccupied with the beloved, experiencing and expressing jealousy. They can imagine various rivals and disasters but tend to ignore the warning signs of relationship difficulties until it is too late. “

(Excerpt from Karandashev, 2022, p. 81).

The Mania Love Style is a Love Type rather than a Variable

This descriptive portrayal shows that the Mania love style is a unique combination of characteristics that men and women exhibit in romantic relationships. They represent their values and love attitudes, emotional experiences and expressions, actions and interactions. The data from the interviews evidently indicates these distinguishing characteristics. The manner in which they are connected exemplifies the typological structure of the Mania style. So, the Mania love style is a type of love rather than a variable, how it is measured with the Love Attitude Scale (Hendrick & Henrick, 1986, 1998).

What Is the Storge Love Style?

Numerous researchers who are interested in the topic of love have investigated the six love styles that Canadian sociologist John Alan Lee (1933–2013) identified in the 1970s (Lee, 1973, 1976). His theories of love styles and the development of methods capable of investigating them made significant and original contributions to the field (Karandashev, 2022).

John Lee theoretically conceptualized six love styles and empirically identified them. Over the years of love research and publication, the original author’s descriptions of the six love styles he proposed have been condensed and reduced to some shortcuts. These truncated attributes have somewhat distorted Lee’s original meanings.

This is why I presented a more comprehensive description of these love styles in this and other articles. In other articles, I described the Eros and Ludus love styles, while here you’ll see a few excerpts from my books where I talk about the Storge love style in more depth.

Lee’s Theoretical Description of the Storge Love Style

“Individuals with the Storge love style tend to avoid self-conscious passion, slowly disclosing themselves and gradually building up affection and companionship, with the expectation of long-term commitment.”

(Excerpt from Karandashev, 2022, p. 78).

Lee’s Empirically Identified Characteristics of the Storge Love Style

Using the “love story card sort” method, in-depth interviews with 120 people gave about 100,000 data points. The simple form of factor analysis found 32 factors that clearly separated the six love styles. Lee used this analysis to portray the typical lovers of the following things about the Storge love style:

” Participants with the Storge style typically experience secure family environments in their childhood and usually have several siblings. They feel that their life is good, and they can rely on their friends. They believe that their love gradually extends from their deep friendship to sexual intimacy and commitment. They are not aware of their favorite physical type for a potential partner. For them, being with the beloved who is affectionate, companionable, has common interests and shares activities is more important than the attraction to each other.

They experience low mental preoccupation with their partner. They easily tolerate the temporary absence of the beloved and do not worry about the security of the relationship. A person with the Storge style does not like to engage in discussions about feelings of involvement. They tend to avoid extreme emotions and conscious deliberation about each other’s feelings. They gradually self-disclose themselves sexually. Later, when their relationships of Storge style evolve, they engage in sexual activities. It usually occurs when a lover and their partners feel mutual commitment.” 

(Excerpt from Karandashev, 2022, p. 81).

The Storge Love Style is a Love Type

This explanation demonstrates how the Storge love style is a distinctive collection of individual identities, attitudes, and behaviors displayed by men and women in romantic relationships. They describe the perspectives, encounters, manifestations, interactions, and behaviors of lovers. Empirically, these distinctive traits can be distinguished. The way they are connected typifies the typological structure of Storge.

So, the Storge love style is a type of love rather than a variable, how it is measured with the Love Attitude Scale (Hendrick & Henrick, 1986, 1998).

What Is the Ludus Love Style?

Many researchers who are interested in love have studied the six love styles that Canadian sociologist John Alan Lee (1933–2013) identified in the 1970s (Lee, 1973, 1976). His theories of love styles and the development of methods to investigate them made significant and original contributions to the field (Karandashev, 2022).

John Lee theoretically conceptualized six love styles and empirically identified them. Over the years of love research and publication, the original author’s descriptions of the six love styles he proposed have been condensed and reduced to some shortcuts. These truncated attributes have somewhat distorted Lee’s original meanings. Here are a few excerpts from my books where I talk about the Ludus love style in more depth.

Lee’s Theoretical Description of the Ludus Love Style

“Individuals with the Ludus love style are playful and game-loving in their expressions and behaviors. They are pluralistic and permissive in their choices and actions. They often engage in multiple and relatively short-lived relationships. They tend to control their involvement in a relationship in an attempt to avoid the feeling of jealousy.”

(Excerpt from Karandashev, 2022, p. 78).

Lee’s Empirically Identified Characteristics of the Ludus Love Style

In-depth interviews with 120 participants using the “love story card sort” method produced approximately 100,000 data points. The basic form of factor analysis identified 32 factors that distinguished the six clearly identifiable love styles based on their most salient characteristics. The features of the Ludus love style, which Lee identified based on this analysis, are as follows:

“Participants with Ludus style recall their childhood as average. They consider their present life satisfactory, yet do not often feel enthusiastic about it. They like the broader range of physical types in potential partners, are not very selective, and can easily change their preferences. They do not fall in love in the typical sense. They continue the regular activities as usual and wish the love relationships would adapt to their existing schedule of life. They are not willing to commit themselves and settle down, thoroughly avoiding future commitment to the partner and relationship. They do not like to plan far ahead for any events.

The lovers of the Ludus style make an effort to prevent too much involvement and intimacy in relationships by avoiding seeing the beloved too often and preventing over-involvement on either side. They may often discuss the problems of involvement with a partner to minimize the feelings of involvement.

A lover of the Ludus style can play openly, honestly telling the truth to the partner, or can deceive and lead the partner on. The lover, who plays a fair love game, tends to go on and enjoy the ludus style of relationship with the current and next partner. The cheating lover may accumulate the feeling of guilt that sooner or later spoils the joy of the game.

The lovers of the Ludus style enjoy sexual intimacies as pleasant feelings, entertaining plays, and fun games rather than as genuine, passionate connections. Generally, ludic lovers are not prone to experiencing jealousy or feeling rivalry. They expect that the partner also does not feel and does not show jealousy.

When the relationship is not enjoyable anymore, the lovers of the Ludus style think they have a reason to end it. They can easily find an alternative partner. To avoid being bored, they like to have two or three partners for different activities and on different nights of the week. The partners are usually not ignorant of each other’s existence. This knowledge prevents them from becoming overly engaged.”

(Excerpt from Karandashev, 2022, p. 81).

The Ludus Love Style is a Love Type

As this description shows, the Ludus love style represents a distinct cluster of personal beliefs, attitudes, behaviors, and individual identity exhibited by men and women in romantic relationships. They characterize the attitudes, experiences, expressions, behaviors, and interactions of lovers. These distinct characteristics can be distinguished empirically. They are connected in a typical manner that defines the typological structure of Ludus (Karandashev, 2022).

So, the Ludus love style is a type of love rather than a variable, how it is measured with the Love Attitude Scale (Hendrick & Henrick, 1986, 1998).