[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"doc-detail-150420-en":3,"doc-seo-150420-105":30,"detail-sidebar-cat-0-en-105":90},{"code":4,"msg":5,"data":6},0,"success",{"doc_id":7,"user_id":8,"nickname":9,"user_avatar":10,"doc_module":4,"category_id":11,"category_name":12,"doc_title":13,"doc_description":14,"doc_content":15,"file_id":16,"file_url":17,"file_type":18,"file_size":19,"view_count":4,"is_deleted":4,"is_public":20,"is_downloadable":20,"audit_status":20,"page_count":21,"language":22,"language_code":23,"site_id":24,"html_lang":23,"table_of_contents":25,"faqs":26,"seo_title":27,"seo_description":14,"update_tm":28,"read_time":29},150420,962085571259,"Putri","https://ap-avatar.wpscdn.com/davatar_29158cc5080c5b710cf443261637dec0",2,"Literature","limerence as Grundbefinden - secondary sexual character as Grundbefinden","Explores how to understand one’s paradigmatic experience of being in love through the psychologist Dorothy Tennov’s concept of limerence. Traces the phenomenon across cultural and historical cases, highlighting limerence’s distinctive “jumping-in” Fürsorge that seeks a mutual desire. Connects the idea to philosophical critiques of authenticity, dependency, and care, drawing on thinkers such as Heidegger and Barthes, and includes supporting quotations that frame limerence as a behavioral phenotype.","A secondary sexual character1 as Grundbefinden  \nHow can we best understand our own paradigmatic experiences of being in love?2  \nYou think: I want you. I want you forever, now, yesterday, and always. Above all, I want  \nyou to want me.3  \nThere is a paradigmatic experience of being in love — manifest in a line of cases from Sappho, Phaedra, and Dido through Stendhal, Rahner, and Barthes down to doowop tunes4—which the psychologist Dorothy Tennov has named ‘limerence.’ The distinctive feature of limerence is its‘jumping-in’ (einspringende) kind of Fürsorge (‘I want you to want me’5) which Heidegger disdained because, he claimed, it sponsors inauthenticity, Uneigentlichkeit.6  \nTo emphasize the significance of Tennov’s insight—the discovery of an alternative behavioral phenotype—I quote her at length on the circumstances of that discovery:  \n1 “with animals of many kinds in a state of nature, both high and low in the scale, secondary sexual characters, not in any way directly connected with the organs of reproduction, are often conspicuously present.” Charles Darwin, The variation of animals and plants under domestication (1868) 71-72: [http://darwin-online.org.uk/content/frameset?pageseq=87&itemID=F877.2&viewtype=side](http://darwin-online.org.uk/content/frameset?pageseq=87&itemID=F877.2&viewtype=side) .  \n2 Iain Thomson,“Thinking love: Heidegger and Arendt,” 50 Continental Philosophy Review 453, 478 fn. 66 (2017) . Reading Thomson’s article recalled to mind this snatch of dialogue from The Big Kahuna (1999): “Well, I’ve known people. I’m not saying you’re one of them. It’s just I’ve known them who were real principled, and then they met somebody else who was real principled, and then the two of them got married, only to find out one day it was their principles that got married. Two of them just kind of came along for the ride.” My impression is that in the case of Heidegger and Arendt ‘it was their thinking that fell in love’ and their bodies just sort of provided transportation.  \n3 Dorothy Tennov, Love and Limerence: The Experience of Being in Love ([1979] with new preface 1999) xiii.  \n4 Leading example:  [https://www.youtube.com/watch?v=v3j9bAVqt3c](https://www.youtube.com/watch?v=v3j9bAVqt3c . The group)[ . The group](https://www.youtube.com/watch?v=v3j9bAVqt3c . The group)’s entire oeuvre concerns limerence in the variety of its aspects—“Tears on My Pillow,” “Hurt So Bad,” “Take Me Back,” etc.  \n5 “The truth of the matter is that—by an exorbitant paradox—I never stop believing that I am loved. I hallucinate what I desire. Each wound proceeds less from a doubt than from a betrayal: for only the one who loves can betray, only the one who believes himself loved can be jealous: that the other, episodically, should fail in his being, which is to love me [manque à son être, qui est de m’aimer]—that is the origin of all my woes.” Roland Barthes, A Lover’s Discourse: Fragments (tr. Richard Howard 1978) 187 ( my emphasis) .  \n6 “Concern-for [Fürsorge] can be carried out in a way that virtually takes away the other’s care. In concern-for him I put myself in his place: I step in for him, which entails that he give himself up, step back, and accept ready-made the concern I show him, thereby completely freeing himself from his care. In the kind of being concerned-for where care ‘steps in,’ the person on the receiving end becomes dependent and dominated, even though the domination may be entirely unspoken and not experienced. We characterize this first kind of being concerned-for as one that ‘steps in’ and takes the place of the other—takes away and dominates. By contrast there is a second kind of being-with-the-other that does not step into his place (his situation and project) and take it away, but instead carefully steps ahead of him, not so as to take away his care—which is himself, his very existence—but to give it back to him. Such concern-for does not dominate but liberates. The second kind of concern-for is the concern-for of","cbCaigbaZtmkex5q","https://ap.wps.com/l/cbCaigbaZtmkex5q","pdf",262156,1,11,"English","en",105,"# limerence as Grundbefinden\n## Understanding love as a paradigmatic experience\n## Tennov’s concept and limerence’s distinctive feature\n## Fürsorge, authenticity, and philosophical critique","[{\"question\":\"What does Dorothy Tennov mean by “limerence”?\",\"answer\":\"Limerence names a paradigmatic experience of being in love characterized by a distinctive “jumping-in” kind of Fürsorge that aims for “I want you to want me.”\"},{\"question\":\"How is limerence connected to the idea of Fürsorge and authenticity?\",\"answer\":\"The text explains that “concern-for” can either step into another’s care, creating dependency and domination, or instead step ahead without taking away what is truly theirs. Heidegger is said to have criticized the authentic-status implications of this “jumping-in” kind of care.\"},{\"question\":\"Why does the document reference examples from literature and history?\",\"answer\":\"It presents limerence as manifest across a line of cultural cases—from classical figures to modern music—showing that the experience of being in love recurs in varied forms while retaining the core distinctive feature.\"}]","limerence as Grundbefinden - secondary sexual character as Grundbefinden | PDF",1787820217,17,{"code":4,"msg":31,"data":32},"ok",{"site_id":24,"language":23,"slug":33,"title":13,"keywords":34,"description":14,"schema_data":35,"social_meta":85,"head_meta":87,"extra_data":89,"updated_unix":28},"limerence-as-grundbefinden-secondary-sexual-character-as-grundbefinden","",{"@graph":36,"@context":84},[37,53,67],{"@type":38,"itemListElement":39},"BreadcrumbList",[40,44,47,50],{"item":41,"name":42,"@type":43,"position":20},"https://docshare.wps.com","Home","ListItem",{"item":45,"name":46,"@type":43,"position":11},"https://docshare.wps.com/document/","Document",{"item":48,"name":12,"@type":43,"position":49},"https://docshare.wps.com/document/literature/",3,{"item":51,"name":13,"@type":43,"position":52},"https://docshare.wps.com/document/limerence-as-grundbefinden-secondary-sexual-character-as-grundbefinden/150420/",4,{"url":51,"name":13,"@type":54,"author":55,"headline":13,"publisher":57,"fileFormat":60,"inLanguage":23,"description":14,"dateModified":61,"datePublished":61,"encodingFormat":60,"isAccessibleForFree":62,"interactionStatistic":63},"DigitalDocument",{"name":9,"@type":56},"Person",{"url":41,"name":58,"@type":59},"DocShare","Organization","application/pdf","2026-08-27",true,{"@type":64,"interactionType":65,"userInteractionCount":4},"InteractionCounter",{"@type":66},"ViewAction",{"@type":68,"mainEntity":69},"FAQPage",[70,76,80],{"name":71,"@type":72,"acceptedAnswer":73},"What does Dorothy Tennov mean by “limerence”?","Question",{"text":74,"@type":75},"Limerence names a paradigmatic experience of being in love characterized by a distinctive “jumping-in” kind of Fürsorge that aims for “I want you to want me.”","Answer",{"name":77,"@type":72,"acceptedAnswer":78},"How is limerence connected to the idea of Fürsorge and authenticity?",{"text":79,"@type":75},"The text explains that “concern-for” can either step into another’s care, creating dependency and domination, or instead step ahead without taking away what is truly theirs. 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