Implikasi Pemahaman Bahasa Cinta bagi Relasi Suami Istri

Effective communication is actually not based on whether many or a few messages are communicated by both the husband and wife, but lies in the reasons and the delivery procedures. It is rare for a married couple and a family to have the same language of love or the main language of love. Married couples have a tendency to use their respective primary love languages, and in the end, husband and wife often get confused if they don't even understand what their husband or wife actually communicates. This is the crux of the problem. The method used in writing this journal is an analysis based on a bibliography so as to find the concept of the language of love for husband and wife relationships.

Letter to Michael Balint

Winnicott writes to Michael Balint about a paper of Balint’s presented to the British Society. Winnicott believes that though they work from different perspectives both of them are interested in early environmental provision, and what happens when there is a failure at that level. Winnicott disputes Balint’s term ‘primary love’ because for him there is no relationship until the infant has established the capacity to make relationships. Winnicott doubts whether an infant is aware when the environment is satisfactory, but thinks he is affected when it fails. Initially, for Winnicott, the infant is only present in an unintegrated way. Winnicott also disagrees with Balint’s use of the word ‘harmonious’ in primary love because he thinks that this term signifies that a highly complex defence (i.e. negative, also) organization is at work in the child who is no longer a new baby or a pre-natal infant.

Estrangement and Selfhood in the Classical Concept of Waṭan

The modern Arabic term for national homeland, waṭan, derives its sense from the related yet semantically different usage of this term in classical Arabic, particularly in classical Arabic poetry. In modern usage, waṭan refers to a politically defined, visually memorialized territory whose expanse is cognized abstractly rather than through personal experience. The modern waṭan is the geopolitical locus of national identity. The classical notion of waṭan, however, is rarely given much geographical content, although it usually designates a relatively localized area on the scale of a neighborhood, town, or village. More important than geographical content is the subjective meaning of the waṭan, in the sense of its essential place in the psyche of an individual. The waṭan (also mawṭin, awṭān), both in poetry and other types of classical writing, is strongly associated with the childhood/youth and primary love attachments of the speaker. This sense of waṭan is thus temporally defined as much as spatially, and as such can be seen as an archetypal instance of the Bakhtinian chronotope, one intrinsically associated with nostalgia and estrangement. The waṭan, as the site of the classical self’s former plenitude, is by definition lost or transfigured and unrecoverable, becoming an attachment that must be relinquished for the sake of virtue and glory. This paper argues that the bivalency of the classical waṭan chronotope, recoverable through analysis of poetic and literary texts, allows us to understand the space and time of the self in classical Arabic literature and how this self differs from that presupposed by modern ideals of patriotism.