Walter Andrews in the American Historical Review, concludes “This is a magnificent book and a powerful theoretical challenge. Historians of any kind will ignore it at their peril.” [vol. 118(2013):1147-1148]
Peter Dürmüller in Historische Anthropologie remarks: "Die Passagen, in denen Reddy die Lyrik und Romane des 12. Jahrhunderts als aristokratisches Sprechen analysiert, gehören zu den stärksten des Buchs ... Reddys historischer Zugang zeigt hier einen neuen Weg auf, die so disparate Literatur des 12. Jahrhunderts über das Eine zusammenzufassen, das sie verbindet, die Zeit ihrer Entstehung." [vol. 21(2013):464-466]
Damien Boquet, “L’amour en occident … et ailleurs,” Les émotions au Moyen âge, carnet d’EMMA, posted December 2012, consulted on 3 September 2014 at http://emma.hypotheses.org/1844. Boquet remarks: "La thèse générale de l’ouvrage, à laquelle on adhérera sans difficulté, est qu’il n’existe aucun universalisme culturel dans le désir d’amour, plus exactement dans les rapports entre sexualité et amour. Chacun des trois ensembles géographiques que Reddy étudie avec une érudition sans faille offre un scénario amoureux original."
See also the “Reddy Round-Table,” convened by Thomas Dixon for The History of Emotions Blog, posted on 13 September 2013, consulted on 3 September 2014 at https://emotionsblog.history.qmul.ac.uk/2013/09/introduction-to-reddy-round-table/ .
From the back cover:
“Let the debates begin! Drawing on an astonishing panoply of sources, from European courtly and troubadour literature to Heian Japanese poetry, from canon law to Puri temple dancing, William M. Reddy’s important new book, The Making of Romantic Love, challenges our basic assumptions about eroticism, heroism, the nature of marriages, and the legacy of the Middle Ages in modern culture. Is there a ‘sex drive’? Or is this, too, a western construct? Like one of Reddy’s ‘emotives,’ reading this impressive study will leave you a different person.” -Barbara H. Rosenwein | Loyola University Chicago
“The Making of Romantic Love is the first serious attempt to situate three richly documented traditions of romantic love—developed in medieval France, India, and Japan—from a critically informed, yet historically sensitive, comparative perspective. William Reddy’s analyses range across contexts with impressive dexterity and erudition bringing brilliant insight to these cultural formations and connecting to the wider history of emotions and sexuality. The book will be as relevant to historians and literary scholars as to cultural critics and anthropologists.” -Daud Ali | University of Pennsylvania
In twelfth-century Europe, for the first time, church authorities attempted a thorough-going reform of marriage and sexual behavior aimed at extirpating sexual “desire” from Christian lives. “Courtly love,” the medieval form of romantic love, was devised as a response to this campaign. Relying on a courtly culture that was already preoccupied with honor and secrecy, poets, romance writers, and lovers devised a vision of love as something quite different from desire. Romantic love was born as a movement of covert resistance.
This love was a profound devotion that could regulate selfish desire and render it innocent; proof of such devotion could be found in heroic acts of self-sacrifice or self-denial. However, such heroic acts included heroic adherence to gender norms and gendered ideals of self-presentation and self-discipline.
These facets of the twelfth-century making of romantic love in Europe stand out clearly when one sets European developments in a comparative framework. In twelfth-century Bengal and Orissa, and in eleventh-century Heian Japan, there was no doctrine of desire, no notion of sexual “appetite,” as the Christian theologians called it. As a result, there was no need to elaborate a heroic vision of a love capable of regulating appetite and cleansing it. In some Orissan temples, sexual love, shringara rasa, was regarded as the most sacred facet of the relationship between humans and the gods. In that strain of Buddhism most popular in Heian Japan, all wishes and longings were regarded as frustrating, as the very cause of suffering. Like Amida Buddha, Heian lovers sought to offer each other compassion and a taste of that elegance that shone in the court of the semi-divine emperor.
The form of heroic mutual devotion characteristic of Western romantic love was made, at a specific point in time, by individuals seeking a refuge from the blanket condemnations by the Church of a kind of “desire” which, itself, did not admit the possibility of love. If romantic love lives on in a similar form today, it may be in part because various doctrines of desire continue to deny its possibility.