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The question, however, is to what extent are we really living in an age of ‘cold intimacies’ and ‘liquid love’?

For the counter to this argument that love (sex) has become non-revolutionary and at the same time frivolous (‘fuck bodies’), is sustained evidence of the remaining importance of (same- and opposite-sex) marriage, intimate, monogamous relationships, love and commitment (see for example, Carter, 2012; Gabb and Fink, 2015; van Hooff, 2013).

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At this point, we may also start to question the universality of revolutionary love, when the author is largely concerned here with Western thought and cultural products.

The book does move outside this Western framework later to consider the cultural revolution in Iran and the outcome of this significant lifestyle upheaval for Iranians.

In this situation, freedom is the potential to desire, not the desiring itself.

When considering the October Revolution, this notion of desire is discussed in a more personal context, focusing on the intimate life of Lenin and his role in regulating love at both the individual and state level.

A reorientation to such principles of love will bring true revolution: ‘true love is the creation of a new world’ (119).

What this section really seems to highlight is that the relationship between love and revolution is a complex one and critically involves: personal sacrifice, ideology, desire, sex, hate and transcendence.

In this way we learn about the orientation of Leninist leadership towards sex and love: which at first is liberal in response to demands for equality and communitarian ambitions but relatively quickly, sex is recognised as the powerful and dangerous force that it can be.

Sex is particularly dangerous because of its energy consuming qualities, energies which are necessarily diverted away from collective activities.

The book begins with the question of why love is so absent in discussions of contemporary upheavals across the globe (an observation which parallels similar findings of the absence of love in relationship narratives: Carter, 2013).

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